THE CATECHISM FOR THE CURATS, Compos'd by the DECREE OF THE Council of Trent.

And Publish'd by Command of Pope PIUS the Fifth.

Faithfully Translated into English.

PERMISSƲ SƲPERIORƲM.

LONDON, Printed by Henry Hills, Printer to the King's Most Excellent Majesty for His Houshold and Chappel, 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 Publish'd.

WHen all things were full of Hatred and Dissention (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 pull'd 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 [Page] 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 call'd, to begin on the Kalends of May, 1538. in the mean while the Pope endeavor'd 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 pursu'd 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 Heresie crept abroad; and Impiety, the Child of War, had overspread almost all Europe, and there scarcely remain'd 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 Infinit, and in the Lake Lerna, there is not only one Hydra to be cut [Page] off, but the Work requires many Hands; which that the Fathers might furnish with Arms, they un­dertake to inform the Curats, 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 endeavor'd to overthrow the Catholic Faith; but also there were written almost infinit Books by them, which carrying in them the Titles and Shews 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 deceiv'd; 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 wholesom Remedy to this so great and dan­gerous Evil, thought it not enough to determin some of the Points of Catholic Doctrin 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 publish'd for your sakes; but also the Use of it, by the very Council, [Page] 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 ministred to the People by themselves, they first explain the Ʋse and Vertue of them, according to the Capacity of the Receivers; but also, if there be need, and if it can conveniently be done, that they endeavor the same may be piously and prudently observ'd by all Curats, 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 Curats to be explain'd to the People, &c. From whence it appears, for what Reason, and for whose sake, the Holy Synod of Trent Decreed this Holy Work to be publish'd: 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 IV. That this Sacred Work should be compos'd, 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 apply'd to that postiferous Doctrin, i. e. concerning the publishing our Cate­chism; [Page] and that there were some Fathers chosen, which we shall name by and by, to labor 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 determin'd and publish'd by his Judg­ment 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 publish'd: Secondly, When it Decreed it: Thirdly, That this Catechism is of so great Authority, that it ought to be preferr'd 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 sull of all Ecclesiastical Discipline.

ARTICLE. II. To what Fathers the Care of the Catechism was com­mitted, and how long they labor'd about it.

IT may be said, that the Fathers labor'd 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 finish'd in the Month of December, 1563. The last, i. e. when the Sacred Assembly was dismiss'd, at Rome, whither certain Fathers chosen for this end, were conven'd together, and continu'd in this Work above Three Years, to wit, from the De­parture of the Council, to the Year 1556. where­in the Work being finish'd, was offer'd to Pope Pius V. of Sacred Memory, to be approv'd: Whence it was, that for Five full Years the Fathers who among the rest were most Devout and Learn'd, and therefore chosen by the Council, labor'd 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 [Page] of the whole Assembly of Fathers, that bestow'd much Pains and great Labor on this Catechism: For the Matter of it is divided into certain Ar­ticles, which being then distributed amongst them, every one took care and labor'd 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 explain'd. But that the Fourth Article of the Creed was assign'd to Michael Medina, of the Order of Friers 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 explain'd 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, & publish'd by Command of Pope Pius V. there were ma­ny Divines and Learn'd Men that labor'd. Delius Pas­qualinus, a very grave Man, assur'd me, that the Creed, or at least a part of the Creed, was given to Antonianus to be explain'd; 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 dream'd, that they might lessen the Authority of it, as tho it were not the Work of the Universal Church, but of [Page] 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 Friers 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 enjoyn'd 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 Churches 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 satisfie me, that they were the most Learn'd 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) conceiv'd 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 [Page] Decree was extant among the rest; and even the greatest Divines labor'd together in composing it, and disposing the Heads of it. But this was S. Charles 's De­sign too, that the Divinity and Heigth of the Matters and Sentences therein might be explain'd 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 compleating of this Catechism. But tho 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 receiv'd 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 Curats, Gabut. in vita. P [...]i V. lib. 1. c. 2. wherein are contain'd the Chief Heads of Catholic Doctrin, clearly explain'd by Men famous for Christian Eloquence and Learning, should be made Latin, and be publish'd every where, first in Latin, and then render'd into the Italian, French, German, 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 pub­lish'd, and distributed to certain chosen Fathers, [Page] 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's Dire­ction, the Work and Business is finish'd and per­fected, by Men best skill'd in all kind of Learn­ing, whose Vertue, 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 look'd into?

ARTICLE. III. By whom this Catechism was approv'd.

BEfore this Catechism came forth into Light, tho there had labor'd in it so Many and so Great Men, tho it had been read again and again, and compleated by the Care and Industry of S. Charles; yet being offer'd 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 review'd by other Doctors, that this Universal Book being publish'd with that Ma­turity and Prudence which was fit, it might be universally receiv'd. 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 [Page] might sift and search narrowly into, not only the Dogms or Doctrins of this Book, but also the very Words; which being finish'd with sin­gular Industry and Sollicitude of that truly Ad­mirable and Faithful Pastor, the Pope approv'd it, and coming forth at Rome intire, that it might pass every where else pure and uncorrupt, he commanded it to be printed by Manutius, to be perfectly purg'd from all Mistakes, and so to be publish'd. 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 Gods Grace to perform and injoyn those things which were decreed and pro­vided by the Sacred Council of Trent, we have ap­pointed that a Catechism might be compos'd by chosen Divines in this fair City, whereby the Faithful Peo­ple of Christ, may by the diligence of their Curats, be taught concerning those things which they must know, profess and observe: which Book, when by Gods 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 us'd here to print other Ec­clesiastical Books. Now because if it should be printed elswhere, it might happen that a Book of such an Ar­gument might be printed with less care and fidelity than is fit; for this Reason, &c. Dated at Rome at S. Mark 7 of the Kalends of October, in the first Year, &c. 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 [Page] to take Care from the Example of so great a Pope that it be not fill'd with as many Faults as there are Lines in it.

First therefore Pope Pius V. not only by his own proper Motion approv'd this Cate­chism, In Bull. [...]ia p. 305. but moreover he commended it, and commanded it to be us'd as often as any thing was to be done about Amendment of Man­ners or Reformation of Orders. See his 102 Bull publish'd Anno 1580. for Refor­mation of the Cistercian Order; Ibid. p. 307. as also his 105 Bull publish'd the same Year, about reducing the Congregation of the Servants of the Blessed Mary to a better State; as also his 106 publish'd the same Year also about the Amendment of the Missal.

The Second by whom this Sacred Work was approv'd, 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 publish'd; 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 it self may be reformed: For which cause he perswaded Francis Gracian, one of the Treasurers and Canon of S. Vincent, to publish an Epitome of the Canon Law; wherein he should pare away whatsoever had been abrogated either by the Popes, or by the Council of Trent, or by the Roman Catechism.

The Third that approv'd this our Catechism [Page] was St. Charles Borromaeus, who not only in his be­fore cited Epistles; but also especially in this First Synod which he had at Millan 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 approv'd in the Synod of Beneventum, Anno 1567. where it is injoyn'd to all, both Curats and Preachers of Gods Word, that for the Discharge of their Offi­ce, they frequently have in their Hands that Ca­techism, which was publish'd by the Pope's Com­mand, that they may be able to teach all things ac­cording to sound Doctrin, and which the Chuch 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 approv'd by St. Charles in the Synod of Millan Anno 1569. and there it is commanded the Curats, that they frequent­ly handle among themselves some Reading of the Roman Catechism.

Seventhly, it was approv'd in the Synod of Meaux in Germany, which was held Anno 1569. and thus decreed Constit. 26. The Curats in those things which belong to their Ministry, even as the Bi­shops when they are to administer the Sacraments to the People, ought to explain the Vertue and Ʋse of them in our vulgar German Tongue according to the Capacity of the Receivers, according to what is con­tain'd in the Roman Catechism, a Book truly very [Page] profitable, and very necessary for these Times.

Eighthly, it was approv'd again a Third Time by St. Charles in a Synod of Millan Anno 1571. wherein it is commanded, that the Curats in the Administration of the Sacraments make use of the Doctrin of the Roman Catechism.

Ninthly, it was approv'd in the Synod at Genua, Anno 1574. Tit. de Fidei elementis à Parocho tra­dendis.

Tenthly, it was approv'd a Fourth Time by St. Charles in a Synod at Millan Anno 1576. where among those Books which the Curat ought to exhibit to the Bishop at Visitation, the Ro­man Catechism is appointed to be one.

Eleventhly, it was approv'd also a Fifth Time by the same St. Charles in a Synod at Millan An­no 1579. where concerning the way of Examin­ing, it is commanded that enquiry be made con­cerning those that are to be Ordain'd, Whether they have the Roman Catechism, and hold the Do­ctrin thereof.

Twelfthly, it was approv'd 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 Curats, that by that Catholic Assembly of all the Clergy, it is judged alto­gether necessary for them, and to be preferr'd before all others; for thus it is said there, The Curats 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 [Page] wit, in exhorting the People, using the common Places of the Roman Catechism, and the Doctrin of the Council of Trent, concerning all the Sacraments, which for that end is studiously and accurately to be read by all Curats. 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 approv'd in the Synod of Roan in Normandy Anno 1581. Where it was thus ordered. Now that every Curat may discharge his Office, let him have the Roman Catechism in Latin and French, c. 10.

Fourteenthly, in the Synod of Bourdeaux Anno. 1583. where it is thus, Let the Curats upon all Ho­ly-days, teach the People somewhat out of the Ca­techism of Trent, which by our Authority we enjoyn them to have by them, both in Latin and French, &c.

Fifteenthly, in the Synod of Tours Anno 1583. Tit. de professione & Fidei tuendae curae.

Sixteenthly, in the Synod of Rhemes. 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 Curat may discharge his Office, let him have the Roman Catechism, both in Latin and French, &c.

Eighteenthly, in the Provincial Synod of Tho­lous, Anno 1590. where it is thus, We enjoyn the Curats, 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 premis'd, 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 call'd a Catechism? O miserably blind Souls!

But to make those Men blush all over for Shame, I intreat them to hear Augustine Valerius Cardinal and Bishop of Verona, a very dear Friend to St. Charles Borromaeus, and the Glory of the Sacred Colledge, in his First Book, Ad Acolythos Veronense [...].

This Catechism was publish'd Three Year ago, by Command of Pope Pius V. which we see to have been given of God, for the Benefit of the Christian Common-wealth, 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 judg that there has nothing more ex­cellent been publish'd for these many Ages past. For all things are explain'd, 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 [Page] get great Advantage; for if in History it be deli­ver'd, that Demosthenes thorowly to commend Elo­quence, describ'd Thucidides Eight times, and for that end, committed to Memory all his Orations so full of Arguments: how much fitter is it, that you, who are imploy'd in the Discipline of the Church, and ought to refer all your Studies to Gods 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 publish'd by the Authority of Christ's Vicar?

ARTICLE. IV. The Advantages and Ʋse of this Catechism.

THE Advantages of this Catechism of the Council of Trent are so many, as the Necessi­ties of the Church are; if Heresie is to be pre­vented, that the Devil sow it not, and that it di­sturb not Catholics: Let the Curats often explain this Catechism. If Heresie by an unlucky and ominous Birth, be already sprung up and is to be stifled; let the Curats often explain this Cate­chism: If Religion is to be preserv'd uncorrupt and sincere; let the Curats 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 Neigh­bors; [Page] 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 shew some of the more profitable.

The First way of using this Catechism is in­joyn'd 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 Millan before cited, to wit, that when the Curats of any Neighborhood come to meet each other, they should frequently commune about some part of this Catechism; which is now be­come a commendable Custom and Usage every Week in the Famous Presbytery of S. Nicholas de Cardineto in Paris.

The Third way of using this Catechism is pre­scribed by the same St. Charles in his Third Sy­nod at Millan, where it is commanded, that as often as the Curats are to administer any Sacra­ment, they teach and expound to the People the Points and Doctrin of this Book, the same is appointed in the Synod of Roan in Normandy.

The Fourth way of using this Book is propos'd in the Synod of Bourdeaux before cited, where it is ap­pointed that on all Holy-days the Curats teach the People out of this Catechism, some of those things which it concerns all Christians to know.

The Fifth way is prescrib'd in the Synod of [Page] Cremona Anno 1603. Pag. 9. in these words, By the Divine Inspiration of the Holy Ghost, those Fathers that were in the Council of Trent com­manded, that as soon as may be the Roman Catechism might be written, out of which, as out of the most fruitful Breasts of our Holy Mother, all the Clergy may suck the most sweet Milk of the Church's Do­ctrin. That Custom therefore, which was holily in­troduced into our Seminaries, for all the Clergy to explain the Roman Catechism, shall by all means be henceforth observ'd daily, or at least thrice every Week by all Clerks that teach School.

The Sixth way is prescrib'd by the Fathers themselves, in the very Preface of the Catechism.

THE PREFACE OF THE CATECHISM FOR THE CURATES, By the Decree of the Council of TRENT. Wherein the intent of the Council, the necessi­ty and use of the whole work are laid open.

SUch is the condition of the mind, and un­derstanding of man, as that, I, The weak­ness of the light of na­ture. when of it self with great labour and diligence it has discover'd and learn'd many of those things, which belong to the knowledge of divine matters: Yet the greatest part of those things whereby eternal salvation is to be attain'd, and for which cause chiefly man was at first creat­ed, and made after the image and likeness of God; it could never have discover'd by the mere light of nature.

The invisible things of God (as the Apostle teaches) from the Creature of the world, II. The necessi­ty of super­natural re­velation. Rom. 1.20. Coloss. 1.26, 27. are in­deed clearly seen, being understood by the things that are made, even his eternal power and Godhead. But that mystery which was hid from all ages and generations, does so far surpass all humane understanding; that if it had not bin manifest­ed to the Saints, to whom it pleas'd God by the gift of faith to make known the riches of the glory of this mystery, which is Christ, among the Gen­tiles; it had bin impossible by any study or labor of man to aspire to that wisdom.

But whereas faith is conceiv'd by hearing; III. The neces­sity of Teachers. Rom. 10.14, 15, 16. it is manifest how necessary the labor and ministery of a legitimate and faithful teacher has always bin, to the attaining eternal salvation: For it is written, How can they bear without a preacher, and how can they preach except they be sent?

And indeed, IV. God has ne­ver bin wanting to those that are his. Heb. 1.1, 2. Isa. 49.6. Heb. 12.25. 2 Pet. 1.17. from the very beginning of the World, the most merciful and gracious God has never bin wanting to those that are his: But by many and manifold ways, has spoken to the fa­thers by the Prophets; and according to the con­dition of times, has chalk'd them out a certain and direct way to celestial happiness. But be­cause he foretold, he wou'd give a teacher of righteousness, for a light of the Gentiles, and for salvation to the ends of the earth. He has last of all spoken to us by his Son, whom also by a voice sent down from the most excellent glory, Ephes. 4.21. he has commanded all to hear and obey his commands. And then the Son gave some Apostles, some Pro­phets, some Pastors and Teachers, to preach the word of life; that we may not be carry'd about as children, tossed to and fro with every wind of Do­ctrine; but, sticking close to the firm foundation of faith, may be built together in the house of God, in the Holy Ghost.

And lest any one shou'd receiv the word of God from the ministers of the Church, V. How the pastors of the Church ought to be heard. as the word of men, and not as it is indeed, the word of Christ; our very Savior himself has appointed so great an authority to be given to their direction, that he [Page 3] says, He that bears you, bears me; and he that des­pises you, Luc. 10.25. despises me. Which yet he would not have to be understood of those only, to whom he then spake; but also of all those, who by a law­ful succession, shou'd afterwards be receiv'd to the office of Teaching, with whom he pro­mis'd to be always present, Matt. 28.20. even to the end of the world.

But whereas the preaching of the divine word ought never to be intermitted in the Church, VI. The necessi­ty of preach­ing Gods word. so at this time with much greater piety and industry ought it to be endeavour'd, that with sound and uncorrupt doctrine, as with the food of life, the Faithful shou'd be nourish'd and confirm'd. For there are false Prophets gone out into the world, 1 John 4.1. of whom the Lord said, Jer. 23.11. I sent not the Prophets, and yet they ran; I spake not to them, and yet they prophesi'd to corrupt the minds of Christians by divers and strange doctrines, wherein their wickedness, furnish'd with all the arts of Satan, has proceeded so far, that it seems scarcely possible to be kept in any bounds. And, were we not confirm'd by that excellent and clear promise of our Savior, who affirms that he had laid the foundation of his Church so sure, Matt 16.28. that the gates of Hell shou'd never be able to prevail against her: It might at this time be very much fear'd, that being on every side beset by her enemies, op­pos'd and try'd by so many engines and devices, she shou'd utterly perish.

For, VII. Heresie breaking forth. to omit those most noble provinces and countries which heretofore have piously and holily embrac'd and retain'd that true catholic religion, which they received from their ancestors or fore­fathers, but now leaving the right way, have gone astray, and do openly profess their greatest piety and religion to consist in this, That they are de­parted, and gone far away from the doctrine of their forefathers: There is no country, how remote soever, no place so well fortifi'd, there can no corner of Christ'ndom be found, whereinto this plague has not endeavour'd secretly to creep.

For those who intended with themselves to cor­rupt [Page 4] the minds of the faithful, VIII. By what arts she scat­tered her errors. knowing well, that they cou'd not have particular conference with all, to whisper their venome into their ears; have gone another way to work, whereby they have much more easily and diffusedly scatter'd 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 contain'd so manifest heresie: they have also writt'n infinite books, which carrying in them a pretence of god­liness; it is incredible how easily they have de­ceiv'd 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 shou'd be publish'd. 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 imploy'd 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 wou'd be very useful, That a book shou'd be publish'd 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 sup­pos'd 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 [Page 5] all the whole doctrine and institution of religion: For that wou'd be a labor almost endless, and in­deed not so very suitable to the purpose: But be­cause the holy Synod intended to instruct only the Curats, and those who have cure of Souls in the knowledg 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 bin so conversant and well skill'd 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 doctrin is contain'd; the order of our design requires, That some few things which Pastors ought to consider and lay before their eyes, shou'd be explain'd: That they may know whither as to the end, all their aim, labors 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 knowledg or learning is con­tain'd in this point; or rather, as our Savior says, Joh. 17.3. This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent Wherefore the labor of a Preacher in the church, ought especi­ally to be imployed in this, That the faithful may earnestly, and from the very bottom of their souls desire to know Jesus Christ, and him crucifi'd, 1 Cor. 2.2. and most assuredly perswade themselves, and with the deepest affection and devotion of heart believe, Acts 4.2. That there is no other name under Heav'n given to men whereby they must be sav'd; 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 join'd 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 endeavors we shou'd [Page 6] 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 purifie to himself an acceptable people, zealous of good works: Which the Apostle commands the Pastors to teach and exhort.

But whereas our Lord and Savior 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 evidenc'd, That all the whole Law and Prophets do depend on Love or Charity; and the Apostle afterwards confirm'd, That Charity is the end of the commandment, and the fulfilling of the law; none can doubt, but that this, as a principal duty, ought 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 inflam'd with a kind of di­vine ardor, be wrapp'd up to the supream 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 Heav'n but thee, and what on earth do I desire be­sides thee. This indeed is that more excellent way, which the Apostle has shewn, when he directs all the course of his doctrine and teaching to cha­rity, which never fails. For whether any thing be propos'd to be believ'd, 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 vertue, to have their birth or original from love only; nor are they to be referr'd 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 preserr'd 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 prescrib'd 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 man-hood 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 doctrin, as may give spiritual increase, Heb. 5.22, 13. till we all come into the unity of the faith, into the perfect man-hood of the knowledge of the Son of God, into the mea­sure of the stature of the fulness or age of Christ. The Apostle yielded himself an example to be ob­serv'd 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 call'd to the ministery might know, that they ought so to accommodate their doctrin to the capacity and reach of their hearers, in deli­vering the mysteries of faith and rules of life, that when they have fill'd the souls of them, Heb. 5.14. who have their senses exercis'd 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 ones en­deavors 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; altho frequently it is not without some difficulty that they are handl'd 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 heav'nly 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 [Page 8] wou'd not only deliver the Gospel to them, but even his own life for them.

Now the Rule of all that doctrin which the faithful are to be taught, XIX. Whence the Christian doctrin is to be fetch­ed. is contain'd in the word of God, and is divided into Scripture and Tradition. The Pastors therefore shou'd night and day be me­ditating on these things. Always remembering S. Pauls admonition, which he wrote to Timothy, which also, all that have cure of souls shou'd reck­on as belonging to themselves, and this is the ad­monition, 1 Tim 4.13. 2 Tim. 3.16, 17. Attend to reading, exhortation, and doctrin; For all Scripture written by divine inspi­ration is profitable for doctrin, 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 deliver'd 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 offer'd an opportunity of teaching; that the explaining of those things may be fit and easie; our Ancestors have very wisely reduced the whole power and substance of the doctrin 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 contain'd in the do­ctrin 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 doctrin 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 wish'd, XXIV. The Fourth. hop'd or pray'd 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 explain'd; there can be nothing wanting in a manner for the understanding of those things which are to be learn'd of a Christian.

It seem'd 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 mention'd; whither they may have recourse, as to the fountain of all doctrin, for explanation of it. For ex­ample, If the Gospel of the first Sunday in Advent be to be explain'd: Luc. 21 25. There shall be signs in the sun and in the moon, &c. What is pertinent to the explanation thereof, is handl'd 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 doctrin 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 be­gins with the explica­tion of the Creed. who in bringing men to Christ our Lord, and in instruct­ing them in his discipline, began at the doctrin 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 vertue whereof we wholly assent to those things which are deliver'd by God. Now that this Faith is necessary to the attaining everlasting salvation, no one can justly doubt; especially seeing it is [Page 10] 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 knowledg thereof from God. Now this knowledg is nothing else but Faith, by vertue whereof it comes to pass, that we assuredly hold that for truth, which the au­thority of our most holy mother the Church ap­proves as deliver'd by God For the faithful can by no means doubt of those things, whereof God, who is the very truth it self, is the au­thor. Whence we perceive how great a diffe­rence there is betwixt this Faith, which we have towards God, and that which we bear towards the writers of human stories. Now tho Faith extends very far, and disters both in greatness and dignity (for thus we read in holy Scri­pture, Matt. 14.31. Luc. 17.5. Gal. 5.6. Jam. 2, 14. Wherefore didst thou doubt, O thou of little Faith? and, Great is thy Faith: And, In­crease our Faith: So, Faith without works is dead: And, Faith which works by charity;) Yet in kind it is the same thing: And the same definition or description and reason does agree to the different Degrees of Faith. But how fruit­ful and advantagious it is to us, will be said in the explication of the Articles of Faith. Those things therefore which Christians ought chiefly to hold, are the same which the Captains and Doctors of Faith, the holy Apostles who were inspir'd by the holy Ghost, have distinguish'd in the twelve articles of the Creed.

For when they receiv'd commandment from the Lord to go his Ambassadors into all the World, XXVIII. Why the creed was composed. Mar. 16.15. and to preach the Gospel to every crea­ture, they thought fit to compose a form of Christian Faith; to the end that all might think and speak the same thing, and that there might be no schism or division amongst them, 1 Cor. 1.10. whom they call'd to the unity of the Faith: But that they might be made perfect in the same mind and in the same judgment. This pro­fession of Christian Faith and hope, compos'd by [Page 11] themselves, the Apostles call'd a Symbol; either because it was made up of the various sen­tences which they severally cast into the com­mon stock; or because they wou'd use it as a certain kind of note or character, whereby they might easily discover those false brethren, who having deserted and withdrawn them­selves, corrupted the Gospel, from those who had bound themselves by oath to fight under Christs Banner.

THE CATECHISM FOR THE CURATES, BY THE DECREE OF THE Council of TRENT.

PART I. Of the twelve Articles of the Creed.

I Believ in God] There are in Christian Reli­gion many things propos'd to the faithful, I. What the Creed con­tains. whereof there must be had, either severally or universally, an assur'd and firm Faith. But then This first of all and necessarily all are bound to believe, which, as the very foundation of truth, God himself has taught us, to wit, con­cerning the Unity of the divine Essence and Distin­ction of the three Persons, and their actions, and for what special reason they are attributed to them. The Curate is to teach that the doctrin [Page 14] of this mystery is briefly comprehended in the Apo­stles Creed.

For as our fore-fathers, II. The division of the Creed. who were both piously and learnedly skill'd in this point, have observ'd; it seems to be divided into Three principal parts; so as in one. The First person of the divine nature, and wonderful work of the creation is describ'd. In the other, the Second person, and the mystery of man's redemption. In the third part is concluded the doctrin of the Third person, the head and fountain of our holiness, all in various and fit sen­tences. Now, those sentences by a kind of simi­litude often us'd by our fore-fathers, we call Ar­ticles. For as the members of our body are distin­guisht by joynts: So also in this confession of Faith, whatsoever is to be believ'd by us separate­ly and distinctly from another thing, we rightly and fitly call an Article.

ARTICLE. I.

I Believ in God the Father Almighty, I. What this article con­tains. mak­er of Heav'n and Earth.] The meaning of these words is this, I certainly believ, and without any doubting, do profess God the Father, to wit, the first person in the Trinity; who, by his Al­mighty power, created out of nothing, the very Heav'ns and the Earth and all things contain'd in them; and having created them, he defends and governs them all: Nor do I only in heart believ, or by my mouth profess, but with my utmost en­deavour, and strongest affection I reach towards him as my supreme and most compleat good. This then is a short account of the first Article. But be­cause in almost every one of these words, there lies hid mighty mysteries; the Curate ought to weigh them more diligently, that as far as God shall permit, the faithful may be brought with fear and trembling to the contemplation of the glory of his Majesty.

The word [Believ] does not therefore in this place signifie, II. What it is to believ. to think, to suppose, to be of opini­on; but, as the holy Scriptures teach, it signifies a most firm and sure assent, whereby the mind [Page 15] does firmly and constantly adhere to God in the re­velation of his mysteries. Wherefore he does rightly believ (in the sense here meant) who is fully and certainly perswaded of a thing without any doubt or wavering.

Nor ought any one to think that the knowledg of Faith is less certain, III. The assu­rance of faith. because those things which Faith offers to us to be believ'd, are not present­ly beheld. For, the divine light, by which on­ly we perceiv those things, although it makes them not so very clear; yet it suffers us not to doubt of them. For God who commanded the light to shine out of darkness, 2 Cor. 4.6. Ibid. 3. he has shin'd in our hearts, that the Gospel might not be hid to us, as it is to them that perish.

And now from what has bin already said, IV. Faith ex­cludes curi­osity. it follows, That he that has this heav'nly knowledg of Faith, is freed from all curious enquiry. For when God commanded us to Believ, he did not require of us to search narrowly into his divine judgments, or to pry into the reason or cause of them, but commands us firmly and immutably to Believ. And this Belief makes the mind contented in the knowledg of his eternal truth. And in­deed, since the Apostle witnesses, That God is true, but every man a lyar; and since none but an arrogant or impudent fellow will refuse to give credit to a grave and wise person, when he affirms any thing for truth; but presses him further to prove what he said by reason and witnesses: What rashness and folly must it needs be for one that hears the very word of God himself, to demand reasons for the heav'nly doctrin of salvation? Faith therefore must be held free, not only from all doubtfulness, but even from the very desire of more certain evidence or demonstration.

The Curate is further to teach, V. The out­ward profes­sion of faith necessary. That he who says [I Believ;] besides that he declares the inward assent of his mind, which is an inte­rior act of Faith, ought also openly to confess and declare that which he imbraces and holds inward­ly in his heart, by a free and open profession of his Faith; and this with the greatest cheerfulness [Page 16] and alacrity. For the faithful ought to have the same Spirit which the Prophet had, when he said, Psal 115.1. I believ'd, and therefore did I speak: And to imi­tate the Apostles, who answer'd boldly, even be­fore the princes of the people, We cannot but speak those things which we have seen and heard: Acts 4.20. and be mov'd with the excellent saying of S. Paul, Rom. 1.11. I am not asham'd of the Gospel, for it is the power of God to salvation to every one that believes. And again, Rom. 10.11. (that the truth of this sentence might suf­ficiently be confirm'd) With the heart man be­lieves to righteousness, but with the mouth confession is made to salvation.

[In God] Hence they, VI. How far faith excels the wisdom of the world. to whom it is given, may learn what the worth and excellency of Chri­stian wisdom is, and thereby how much we are be­holden to the goodness of God, and may climb up, as by the steps or degrees of Faith, to the know­ledg of the most excellent and most desirable thing in the world. For, herein does the Chri­stian philosophy manifestly differ from the wisdom of the world; That the wisdom of the world guid­ed by the light of nature only, from the effects of these things which are perceiv'd by the senses, making very slow progress, and that not without mighty toyl and difficulty, at length hardly reach­es to the contemplation of the invisible things of God, and to acknowledg and perceiv the first cause and author of all things: But on the con­trary, the Christian philosophy does so sharp'n the edge, and illuminate the understanding of the mind of man, that without difficulty it can mount up to Heav'n; and being illustrated with the di­vine brightness, can truly behold first of all, the very eternal fountain of light, and then those things which are below him: So that with the greatest sweetness of mind, we can experimentally feel, 1 Pet. 2.9. and with unutterable joy we can exult that we are called out of darkness into unspeakable light, as the prince of the Apostles has it. Rightly there­fore, in the first place do the faithful profess to believ in God, Ibid. 18. Jer. 22.19. whose Majesty we with the Prophet Jeremy, declare to be incomprehensible: For, as [Page 17] the Apostle says, He dwells in light inaccessible, which no man ever saw, and which no man is able to behold. For so he said to Moses, No man can see my face and live. For there is need for that mind that will soar up to God, than whom nothing is higher, to be altoge­ther abstracted and withdrawn from sense: And this by nature, in this life, we cannot attain to.

Now tho the case be really thus; VII. How God manifests himself Act. 14.16. yet as the Apostle says, God has not left himself without a te­stimony of his goodness, giving rain from Heav'n, and fruitful seasons, filling mens hearts with food and gladness; which was the reason why the Philoso­phers did not think meanly of God, not attribut­ing by any means any thing corporeal, any thing gross, or mingl'd to him; to whom also they ascrib'd the perfect strength and fulness of all good; so that from him, as from an eternal never-fail­ing fountain of goodness and bounty, does flow all that good, that all created beings, and perfect natures do enjoy: Whom they call'd wise author of truth, loving, just, bountiful, and by other names, signifying the supream and most absolute perfecti­on: Whose infinite power and immense influence, they confess'd, fills every place, and extends it self to all things. But this is far better and more clearly understood from the holy Scri­ptures; as in that place, where it is said, Joh. 4.24. Matt. 5.48. Heb. 4.13. Rom. 11.23. Rom. 3.4. Joh. 14.6. Ps. 47.11. Ps. 144.16. God is a spirit; and, Be ye perfect, even as your heavenly Father is perfect: And, All things are naked and open before his eyes; and that, O the depth of the riches of the wisdom and knowledge of God! And, God is true: And, I am the way, the truth and the life: And again, Thy right hand is full of righte­ousness: And, Thou openest thy hand and fillest with thy blessing every living creature: Lastly, Whi­ther shall I go from thy presence? And, If I as­cend up into Heaven, thou art there; if I go down into Hell, thou art there also; if I take wings in the morn­ing and dwell in the utmost parts of the sea, &c. And, Do not I fill Heaven and Earth, says the Lord? These are great and excellent things, which even [Page 18] the Philosophers by searching into nature and the effects of things, have consequently discover'd con­cerning the nature of God, and agreeable to the authority of holy Scripture.

And tho even hence we may learn how necessary this doctrine which came down from Heav'n, is, VIII. Faith is more easie and yet more excel­lent than knowledge. if we observ, that Faith is very excellent, not only in this, That those things which only wise men, and that by long study and much labor can attain to, do lye open and plain and become easie and familiar even to the unlearned, as was said before; but that that knowledge of things, which is got by Faith is much more certain, and much more frees the mind from error than any humane knowledge can possibly do. But how much more excellent then is the knowledge of God himself to be thought, to the attaining whereof, not the contemplation of nature, but the light of Faith opens the way pro­perly to believers. But this is contein'd in the articles of Faith, which teach us the unity of the divine essence, and the distinction of the three per­sons; as also that God is man's ultimate end, from whom we are to expect the possession of heav'nly and everlasting happiness. For so S. Paul teaches us, That God is a rewarder of them that dili­gently seek him. How great these things are, and whe­ther they are goods of this kind, to which mere humane wisdom can reach, the Prophet Isaiah before the Apostle, Isa. 6.4. shews in these words. From the very beginning they have never heard, nor has any one told them; neither without thee, ô God, has any eye seen, what things thou hast prepar'd for them that wait for thee.

From what has bin already said, IX. There is on­ly one God. we must confess. That there is but one God, not more Gods. For seeing we ascribe the supreme good and perfecti­on to God, it is not possible that what is most absolute and supreme, can be in more than one. But if any thing be wanting to make a supremacy to any one, he is thereby plainly con­fess'd to be imperfect: Wherefore such want is inconsistent with the nature of God. This is prov'd by many places of holy Scripture; for it is [Page 19] written: Hear ô 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 it self seems to ascribe the name of God to Creatures. For, that it so calls Prophets and Judges Gods, this is not done after the same manner which the Gentiles us'd, which foolish­ly and wickedly phanci'd that there were more Gods than one: But by a certain custom or form of speaking, it wou'd signifie some excellent ver­tue or office which by the Grace of God was be­stow'd upon them. Christian Faith therefore be­lievs and confesses, That God in his nature, sub­stance and essence is but one: As, for the confirma­tion of the truth it is declar'd in the Creed of the Council of Nice: But rising yet higher, it so understands One, as it worships Unity in Trinity, and Trinity in Unity: Of which mystery we are now to begin to speak; for it follows in the Creed.

[Father] But because the word Father is at­tributed to God, X. How the name Father is proper to God. not for one reason only, it must therefore first be declar'd what is the most proper signification of this place. Some even of those whose blindness Faith never illuminated, did yet think God to be an eternal substance from which all things had their beginning, and by whose pro­vidence they are govern'd, and kept in their proper state and order. By a similitude therefore taken from humane affairs, they call'd him Father, as they do him, from whom is sprung a Family, and by whose counsel and command it is rul'd: So for this it was, that they call'd God a Father, whom they acknowledg'd the Maker and Governour of all things. The same name also have the holy Scriptures used, when speaking of God, they wou'd shew that the creation, power, and admi­rable providence over all is to be ascrib'd to him. [Page 20] For thus we read, Deut. 32.6. Is not he thy Father who bears thee, who made and created thee? And elsewhere: Have we not all one Father? Has not one God creat­ed us?

But much more commonly, XI. God the Fa­ther of Christ in a special man­ner. Rom. 8.15. 1 Joh. 3.1. Rom. 8.17. Heb. 1.21. and by a kind of peculiar name, especially in the books of the new Testament, God is called the Father of Christians, who have not receiv'd the spirit of bondage to fear, but the spirit of adoption, to be the sons of God, by whom they cry Abba, Father. For such love has the Father bestow'd upon us, that we shou'd be call'd the sons of God, and be so. But if we be sons, then heirs, heirs indeed of God, and joynt-heirs with Christ, who is the first begotten among many brethren, and is not asham'd to call us brethren. Whether there­fore you regard the common reason of creation and providence, or that special one of adoption, rightly do the faithful profess that they believ God to be a Father. But besides those notions we have already explain'd, the Curates shou'd teach, that at the hearing the name Father, the mind is to mount up to higher mysteries. For that which is hid and shut up in that inaccessible light, where God dwells, and which humane reason and un­derstanding cou'd never attain to, nor so much as suspect, That the divine oracles under this name Father begin to unfold to us.

For this name shews us, XII. The name Father shews a plu­rality of persons. That in the being of God, not one Person only, but a distinction of Per­sons is to be believ'd. For there are three Per­sons in one God-head. The Person of the Father who is begotten of none. Of the Son, who was begotten of the Father before all worlds. Of the Holy Ghost, who from all eternity also proceeds from the Father and the Son. But the Father in this substance of the Godhead is the first Person, who together with his only begotten Son, and holy Spirit, is one God, and one Lord, not in the singularity of one person, but in the Trinity of one substance. But now these three Persons are to be understood as distinct only in their proprieties; for it would be a great wickedness but to imagine that there is any thing unlike or unequal in them. [Page 21] For the Father is not begotten: The Son is begot­ten of the Father: The holy Ghost proceeds from them both. And thus we confess that the three Persons have the same being, and the same sub­stance. So that in the confession of the true and eternal Godhead, we do holily and religiously worship both a propriety in the Persons, an uni­ty in the essence, and equality in the Trinity.

For when we say that the Person of the Father is First, XIII. How the First person is a Father. it it not so to be understood as if we thought any thing to be first or last, greater or less in the Trinity. Far be it from all the faithful to think so impiously, since Christian Religion teaches, that the same Eternity, the same Majesty and Glory is alike in all the three Persons. But we truly and confidently affirm, That the Father, forasmuch as he is the be­ginning without beginning, is the first Person, which as it is very distinct by the propriety of Fa­ther, so is it suitable to this one Person chiefly for this reason, Because he begat the Son from all eternity: For it is plainly signifi'd to us. That he always was both God and Father together, when­soever in this Confession we pronounce these names together of God and Father.

But because we cannot be either more dan­gerously busi'd, XIV. That we should not too nicely search into the Trinity. or more miserably wander in the search or notion of any thing, than of this point, which is of all others the most profound and difficult, the Curats ought to teach, That the terms by which this mystery is signifi'd, and which are proper both to the Essence and Persons, are re­ligiously to be retain'd, and let the Faithful under­stand that there is both Unity in the Essence and distinction in the Persons. But that they ought not more narrowly to pry into these things; Prov. 25.27. always bearing in mind that saying, He that is a searcher of Majesty shall be oppress'd with the glory of it. For this which our Faith assures us of, ought to satis­fie us, that thus we are taught of God, (whose Oracles not to give credit to, wou'd be the highest folly and misery in the world.) Go, says he, and teach all nations, Matt. 28 19. baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Again, [Page 22] There are three which bear record in Heav'n, 1 Joh. 5.7. the Fa­ther, the Word, and the holy Spirit, and these three are one: Yet let him diligently pray and beseech God and the Father, who made all things of no­thing, and sweetly orders all things, who gave us pow­er to become the sons of God, who has reveal'd this mystery of the Trinity to the soul of man, let him, I say, who by the gift of God believs these things, pray without ceasing, that being at last receiv'd into everlasting Tabernacles, he may be found worthy to see what the fruitfulness of God the Fa­ther is, whereby beholding and understanding him­self; he cou'd beget a Son like and equal to him­self: And how of two the very same, and an equal love of Charity, which is the Holy Spirit proceed­ing from the Father and the Son, knits together both the Begetter and the Begotten each to other with an eternal and indissoluble Band. And thus these is but one Essence and yet a perfect distin­ction of the Three Persons of the divine Tri­nity.

[Almighty.] The Holy Scripture is us'd to express that supream Power and infinite Majesty of God by many names, XV. Why glori­ou [...]l p the [...] are given God. to shew with how great religion and devotion his most holy name is to be worshipp'd; but chiefly let the Curat teach that An Almighty Power is most commonly attributed to him. For so he says of himself. I am the Lord Almighty. Again, Gen. 17.1. when Jacob sent his sons to Joseph, Gen. 43.14. he thus prays for them, Now God Al­mighty give you favour before the man. It is also written in the Revelations; Rev. 1.8.16.5. The Lord God Almighty, who was, and is, and is to come; and elsewhere. The great day is call'd the day of the Almighty God. Some­times, also it is us'd to signifie the same thing in many words. Pertinent to this place is that which is written, Act. 2.20. Numb. 11.23. [...]nd 12.8 There is no word impossible with God. Is the hand of the Lord weakend? 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, tho they indeed are very great, to wit, to reduce all things into nothing; and pre­sently out of nothing again to make many worlds; But he has power to do many mightier things than these, and which our weak minds and understand­ings cannot conceive. And yet, tho God can do all things, yet he cannot lye, deceiv, be deceiv'd, or sin, or be ignorant at all, or perish; for such things belong only to a Nature or Being, whose actions are imperfect; but we say God cannot do these things, because his actions are always most perfect; because to be able to do these things, is a sign of weakness, and not of that supreme and unlimited Power which God has. We there­fore so believ God to be Almighty, that we abhor to think or imagine any thing of him which is not most agreeable to the most perfect Being.

The Curate may shew it was well and wisely done to omit other names of God in the Creed, XVII. Why in the Creed God is offerd to be believed Almighty. and only to offer this one to us to believ. For when we acknowledg God to be Almighty, we must needs confess that he knows all things, and that all things are subject to his Rule and Govern­ment. And when we doubt not in the least of his Ability to do all things, it must needs follow that we must allow all those other things, which if he shou'd not have, we cannot understand how he is Almighty. Besides there is nothing so powerful to strengthen our Faith and Hope, as to have this always settl'd in our mind, that there is nothing which God cannot do: For whatsoever we ought to believ, tho it be great, tho it be wonderful, tho it exceeds the Order and Measure of things; yet humane Reason easily and without any doubt­ing, yields and assents to it, when once it owns that God is Almighty. Yea rather by how much the greater those things are which the Oracles of God teach, by so much the more readily does it account [Page 24] them to be believ'd. And if any great good thing be promis'd and expected, the mind is not discou­rag'd altho the thing it desires were too great. But it chears and comforts it self, often calling to remembrance that there is nothing which Almigh­ty God cannot do.

With this Faith therefore we shou'd especially fortifie our selves, XVIII. The profi­tableness of Faith in God Al­mighty. either when we are requir'd to do some wonderful works for the use and profit of our Neighbours, or when we would beg any thing of God. The one, our Lord himself has taught us, when reproving the Apostles for unbelief, Matt. 17.20 he said, If ye had Faith as a grain of Mustard-seed, ye might say to this Mountain remove from hence to another place, and it shall remove, and nothing shall be impossible to you. But of the other S. James testifies: Jam. 1.6, 7. Let him, says he, ask in Faith nothing doubting: For he that doubts is like a Wave of the Sea, which is mov'd and carry'd about with the Wind; let not that Man therefore think that he shall re­ceiv any thing of the Lord. This Faith does more­over afford us many profits and advantages. It first teaches us all humility and lowliness of mind: 1 Pet 5.6. for so says the Prince of Apostles. Be ye humbl'd under the Mighty hand of God. It also teaches us not to fear where no fear is, but to fear that One God in whose power both we and all that be­longs to us is, Luc. 12.5. for so says our Saviour, I will shew you whom ye shall fear: Fear ye him, who after he has kill'd has power to cast into Hell. This Faith serves us also both to know and celebrate the infinite be­nefits of God towards us; for he that does but think that God is Almighty, cannot be so ungrateful, as not oft'n to cry out, Luc. [...].49 He that is Mighty has done great things for me.

But now when in this Article we call the Father Almighty, XIX In the Tri­nity there are not three Al­might s. let no one be so far deceiv'd as to think, that we so ascribe that name to him, as tho it be­long'd not to the Son and Holy Ghost also: For as we say. The Father is God, the Son is 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, [Page 25] and yet that there are not Three Almighties, 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: Altho 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 Heav'n and Earth.] How neces­sary it is to instruct the Faithful about Gods 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 easie to be be­liev'd, 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 mov'd him to this work of Creation, but only that he might impart his own goodness to those things which shou'd be made by him. For the Nature or Being of God being most perfectly happy in it self, 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 pleas'd: 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 contein'd the Pattern of all things; this Pattern, I say, the great Creator beholding in himself, and imi­tating, as it were, by his supream Wisdom and Infinite Power which are proper to him alone, he produc'd the whole universe of things in the be­ginning: For he spake the Word and they were made; Ps. 148.5. he commanded and they were created. But then un­der the Name of Heav'n and Earth must be under­stood whatsoever the whole Heaven and Earth conteins. For besides the Heav'ns, which the Pro­phet calls the work of his Fingers, Ps. 8.3. He added more­over [Page 16] [...] [Page 17] [...] [Page 18] [...] [Page 19] [...] [Page 20] [...] [Page 21] [...] [Page 22] [...] [Page 23] [...] [Page 24] [...] [Page 25] [...] [Page 26] 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 dispos'd 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 serv and wait upon him, and these he adorned and beau­tifi'd 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 endu'd 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 cleav'd 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 bin 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 call'd in Holy Scripture the Powers, and the Hosts of the Lord. But altho they were thus adorn'd 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 Dugeons 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 spar'd not the Angels that sinn'd, but casting them down headlong to Hell, he deliver'd them to be there torment­ed, and to be res [...]rv'd for the Judgment.

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 shou'd 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 adorn'd and cloth'd it with Trees, and all the various kinds of Herbs and Flowers, but he reple­nish'd it with all kinds of living Creatures, even as before he had fill'd the Air and Waters.

Lastly, XXII. How Man was quali­fied in the Creation. He form'd Man, who was so made and constituted of the Slime of the Earth, that he was immortal and impassible; yet not by the strength of Nature, but by the divine Bounty. But then as to his Soul, he form'd him after his own Image and likeness, and gave him a Freedom of Will, and so temperd all the Motions and Ap­petites of his Mind in him, that they shou'd 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 easie 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 Heav'n and Earth; all which the Prophet has briefly compre­hended in these Words, The Heav'ns 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 signifi'd 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 call'd Visible, or else we may conceiv them with the Mind or Understanding, and these are signifi'd by the Word Invisible.

Nor may we believ that God so created and made all things, XXIV. God the Preserver and Govern­our of all. as to imagine, the Work being perfected and finish'd, the things made by him [Page 28] cou'd be able to remain, without his infinite Pow­er to support them. For as the Creator made all things by his supreme Power, Wisdom, and Goodness: So also if his perpetual Providence were not always at hand with the things he cre­ated, and preserv'd them by the very same Pow­er he made them by, they would presently fall back into their first nothing. And this the Scri­pture declares when it says, Wisd. 11.25. How can any thing con­tinue, unless thou pleasest, or that which thou callest, not be preserv'd? Now God not only defends and governs all things that have Being, by his Pro­vidence; but also by a secret kind of Vertue, he moves those things which are mov'd, and which act, to move and act, in such a manner, that tho he hinders not the efficacy of second causes; yet he does prevent, and his secret power reaches to all things, Wisd. 8.1. and as the Wiseman witnesses, It reaches powerfully from End to End, and sweetly or­ders all things. And therefore when the Apostle would declare that God to the Athenians whom they ignorantly worship'd, Act. 17, 27, 28. he said, He is not far from every one of us: For in him we live, move, and have our Being.

And this is sufficient for the explication of the First Article, XXV. The Crea­tion to be ascribed to all the three Persons. when we shall have given this Ad­monition, that the Work of Creation is common to all the Persons of the Holy and Undivided Trinity. For in this place, according to the Do­ctrine of the Apostles, we confess the Father to be the Creator of Heav'n and Earth: Job. 1.3. Of the Son, we read in the Holy Scripture, All things were made by him: Gen. 1.2. And of the Holy Ghost, the Spirit of the Lord mov'd upon the Waters: and in another place, By the Word of the Lord, the Heav'ns were made, Ps. 32.6. and all the Power thereof by the Breath of his Mouth.

ARTICLE II.

ANd in Iesus Christ his only 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 reveal'd this to thee, but my Father which is in Heav'n. For this is the surest foundation of our Salvation and Redemption.

But because the Fruit of this admirable Benefit is best understood, II. Whence the explication of this Ar­ticle is to be begun. Come. Trent. Sess. 3. Can. 1, & 2. Gen. 2.6. from the ruine of that most happy State, wherein God at first plac'd Man; the Curate is to take diligent heed, that the Faith­ful may come to the right understanding of the cause of these common Miseries and Calamities. For when Adam had fallen from his Obedience to God, and violated that Prohibition, Of every Tree of the Garden thou mayst eat, but of the Tree of the Knowledge of Good and Evil, thou mayst not eat, for in the day thou eatest thereof thou shalt surely dye: He fell into that most extream Misery, that he lost the Holiness and Righteousness in which he was created, and fell into the rest of those Mischiefs which the Holy Council of Trent more largely has explain'd. But besides this, Ibid. Sess. 6. Can. 1. & 2. we are taught, That Sin and the Punishment of Sin remain'd not in that one Adam only, but from him, as from the Seed and Cause, it justly flow'd and pass'd over to all his Posterity. Seeing therefore, that our whole Kind fell from the highest pitch of dignity, not pos­sibly to be restor'd to its former station by any power of Men or Angels; there was this only Re­medy left to repair our miseries and ruines, that the infinite Power of the Son of God, having first assum'd the weakness of our Flesh, shou'd himself bear the infinite weight of our Sin, and in his own Blood reconcile us to God.

Now the Belief and Confession of this Redemp­tion is, III. The confes­sion of this Article ne­cessary. and always was necessary to Men to Sal­vation, as God from the beginning has shew'n: For in that first condemnation of Mankind, which presently followed upon the Sin; there was also shew'd a Hope of Redemption in these Words, in which he denounces the Devil his doom, which he was about to accomplish in the deliverance of Men from his thraldom. I will put enmity between thee and the Woman; Gen. 13.15. betweeen thy Seed and her Seed, she shall break thy Head, and thou shalt bruise her Heel.

He moreover often confirm'd the same Promise, IV. The pro­mise of a Sa­vior made and con­firmed. and more plainly signifi'd his purpose to those Men especially, whom he had a singular love for; and among the rest, where both he had frequently sig­nifi'd this Mystery to Abraham the Patriarch, and also more plainly declar'd it at that time, when in obedience to Gods command, he was ready to of­fer up in Sacrifice his only Son Isaac: For he says, Because thou hast done this thing, Gen. 22.17, 18. and hast not spar'd thy only begotten Son, I will bless thee, and will mul­tiply thy Seed as the Stars of Heav'n, and as the Sand which is on the Sea-shore: and thy Seed shall possess the Gates of thy Enemies, and in thy Seed all the Nations of the Earth shall be blessed, because thou hast obey'd my Voice. From which Words it may easily be gather'd, that it shou'd be one of the Seed of Abra­ham, who shou'd bring Salvation to all them who are deliver'd from the most cruel Tyranny of Sa­tan: It was necessary therefore, that the very Son of God, according to the Flesh, should be born of the Seed of Abraham.

Not very long after, V. The same Promise re­newed. Gen. 28.12. the Lord, to consecrate the memory of this Promise, made the same Cove­nant with Jacob, Abraham's Grandson; for when in a Vision he saw a Ladder reaching from Earth to Heav'n, and the Angels of God ascending and descend­ing upon it, as the Scripture witnesses, he heard the Lord, Gen. 28.13. standing upon the Ladder, saying, I am the Lord, the God of thy Father Abraham, and the God of Isaac, the Land whereon thou sleepest, I will give to thee, and to thy Seed, and thy Seed shall be [Page 31] as the dust of the Earth. And thou shalt stretch forth thy self to the East, and to the West, and to the North, and to the South, and in thee, and in thy Seed shall all the Nations of the Earth be blessed.

Nor was God after this, VI. The memo­ry of this Promise is renewed. wanting in [...]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 Set­led▪ This began to grow more common, and known to his people. For there were many things which signifi'd, and many Men which foretold, What and how great good things that Saviour, and our Redeemer Jesus Christ was to bring us. And indeed the Prophets, whose Minds were illu­minated with Light from Heav'n foretold the peo­ple of the Birth of the Son of God, Isa. 7.15 8.3.9.6.11.1.53. throughout. Jer. 23.5.30.9. Dan. 7 13.9.24. and the won­derful works which he shou'd perform when he shou'd be made Man, his Doctrin, Manners, Kin­dred, Practice, Death, Resurrection, and other Mysteries of him, and all this they taught so plain­ly, as tho they had bin done before their Faces. So that excepting the difference of time only, we cou'd not discover any diversity between the Predictions of the Prophets, and the preaching of the Apostles; between the Faith of the old Pa­triarchs, and our own. But now we will speak of the several parts of the Article.

Iesus is his proper name, VII. What the name Je­sus signifies, and by whom it was given. Luc. 1.31. who is God and Man, and it signifies a Saviour; and this name was given him, not by chance, nor by the judgment or will of Men, but by the counsel and command of God: For so the Angel told Mary his Mother: Behold, thou shalt cenceiv in thy Womb, and bring forth a Son, and shalt call his name Jesus; and af­terwards he not only commanded Joseph the Hus­band of the Virgin, to call the Child by that name; but also tells the reason why he was to be so call'd: For he says, Joseph thou Son of Da­vid, Mat. 1.21. fear not to take to thee Mary thy Wife, for that which is born in her, is of the Holy Ghost: And likewise her Son, and thou shalt call his name Jesus, for he shall save his people from their Sins.

We read in Holy Scripture of many who were of this name: As the son of Nun, VIII The name Jesus suit­able to Christ espe­cially. who succeed­ed Moses, and led the people, whom Moses, deli­ver'd out of Egypt, into the Land of Promise, which was deny'd to Moses. Josedech the son of a Priest was call'd by the same name. But how much more truly ought we to believ, That our Saviour ought to be call'd by this name, who has brought light, liberty, and salvation, not to one People or Nation only, but to all Men, of all ages; oppress'd, not with Famine, or with Egyptian or Babylonian Bondage, but sittng in the shadow of Death, and miserably fetterd in Sin, and the chains of the Devil, and has purchas'd for them a Right and Inheritance in the Kindom of Heav'n, and re­concil'd them to God the Father. In them we see Christ our Lord shadow'd, who heaps upon mankind those Blessings here mention'd. Now all those names before spoken of, which by divine ap­pointment were to be given to the Son of God, are all to be referr'd to this one name Jesus. For whereas all the other, in some measure, had on­ly touch'd the Salvation, he was to give us; this one conteins the whole weight and vertue of the compleat Salvation of Mankind.

And to the name of Iesus, IX. Why the name Christ added to the name Jesus. this name of Christ is also added, which signifies Anointed, and is a name both of Honour and Office, nor is it proper to one thing, but common to more. For our old Fathers were us'd to call Priests and Kings, whom God had commanded to be anointed for the dignity of their Office, Christs. The Priests were they, Reg 12 3.24.6. who in their daily Prayers recommended the people to God, and offer'd Sacrifice to God for them. Kings had the government of the peo­ple committed to them, and to them chiefly be­longs the power of the Laws, to protect the Inno­cent, and to correct the boldness of the Wicked. Because therefore both of these Offices seem to relate to the Majesty of God in the Earth, there­fore those that were chosen to the Office of King or Priest, were anointed with Oyl. It was cu­stomary also to anoint the Prophets, who as the [Page 33] Interpreters and Ambassadors of the immortal God, open'd to us the Secrets of Heav'n, and by wholesome Precepts, and foretelling things to come, warn'd Men to mend their manners.

But when Jesus Christ our Saviour came into the World, X. Christ a Prophet, King, and Priest. he undertook the Part and Office of all these three Persons, Prophet, Priest, and King, and for these causes he is call'd Christ, and anointed for the discharge of those Offices, not by the act of any mortal, but by the influ­ence and vertue of his Heav'nly Father; not with earthly Oyntment, but with spiritual Oyl, when the fulness of the Holy Spirit, and Grace, and a more plentiful measure of all gifts was pour'd into his most Holy Soul, than the Being or Nature of any other Creature was able to receiv, and this the Prophet plainly shews, when speaking to the Redeemer himself, he said, Ps. 44.7. Thou hast lov'd Righteousness, and hated Iniquity, there­fore God, even thy God has anointed thee with the Oyl of Gladness above thy Fellows. The same thing, but much more plainly has the Prophet Isaiah shew'd in these Words: Isay. 61.1. The Spirit of the Lord is upon me, because the Lord has sent me to preach to the meek.

Jesus Christ therefore was that great Prophet and Teacher, XI. How Christ a Prophet, Priest and King. who taught us the Will of God, and by whose teaching the whole World has receiv'd the knowledg of our Heav'nly Father: and this name does much more truly and excellently be­long to him, because all whatsoever, that were honour'd with this name of Prophet, were but his Disciples; and for this cause chiefly were they sent, That they shou'd prophesie of this Prophets coming to save all Men. The same Christ was a Priest, not of the same Order as the Priests of the tribe of Levi under the old Law were; but of that of which the Prophet David sings; Ps 189.4 [...]. 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 acknowledg Christ to be a King also, not only as he is God, but as he is Man, and partakes [Page 34] of our Nature: Luc. 1.33. Of whom the Angel testifies: He shall reign for ever in Jacob, and of his Kingdom there shall be no end.

Now this Kingdom of Christ is Spiritual and Eternal, XII. How and by whom Christs Kingdom is govern'd. begun indeed on Earth, but perfected in Heav'n. And by his wonderful Providence per­forms the Office of King of his Church: He go­verns it, he defends it from the snares and vi­olence of its enemies, he gives it not only Ho­liness and Righteousness, but also Power and Strength to persevere: And altho both good and bad Men are within the limits of this King­dom, and consequently all Men do belong to it; yet those chiefly, 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 Birth-right or Inheritance, tho he came of the stock of the noblest Kings: But he was a King in this re­spect, Because God bestow'd upon that Man whatsoever Power, Excellency, and Dignity the nature of Man was capable of. To him therefore God deliver'd the government of the World, and to him he subjected all things. He has already begun his reign, but in the day of Judgment he shall enjoy it fully and perfectly.

His only Son.] In these Words are yet high­er Mysteries propos'd 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 acknowledg 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 shew 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 amaz'd 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 shew the manner and way of his Eternal Generation, XV. A similitude that seems to come neerest 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 it self, phancies its own Image; which Divines call Word; so God, (so far as humane things may be compar'd with divine) understanding himself, begets his eternal Word: altho 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 tho we acknowledg 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 Fathers Inheritance, who by Faith have accepted Christ as their Lord, and do in truth shew forth their Faith which they profess in his name, by works of Charity. Wherefore he is call'd by the Apostle, The first begott'n among many Brethren.

Our Lord.] Many are the things which in Holy Scripture are spok'n concerning our Savior, 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: Agen we say of him, That he suffer'd, 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 call'd our Lord. And first because he is our Redeemer, and has deliver'd us from our sins, has he rightly got this power both to be, and to be call'd our Lord. For so the Apostle teaches: He humbl'd himself, and became obedient to death, Phil. 2.7. even the death of the Cross, for which reason God has highly exalted him, and giv'n him a name which is above every name, that at the name of Jesus every Knee should bow, V. 10. of things in Heav'n, and things in Earth, and things under the Earth; and that every Tongue shou'd 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 giv'n to me in Heav'n and in Earth.

For this other Reason also he is call'd Lord, be­cause in this one Person the two Natures, Di­vine and Humane are joyn'd together: For by this wonderful conjunction he merited to be made our Lord, and Lord of all things that were created, altho he had not dy'd 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 perswade 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 call'd Christians, and cannot be ig­norant what great Benefits he has bestow'd 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 selv's forever to our Lord and Redeemer, no otherwise than as his meanest Servants.

And indeed, when we were receiv'd into Bap­tism, XX. In Baptism we are de­voted to Christ. we did before the Church Doors solemnly pro­mise that we wou'd do so. For we declar'd that we renounc'd the Devil and the World, and gave up our selv's wholly to Christ Jesus. But if to be enroll'd in the Christian Camp, we devoted our selves with so Holy and Religious a Prosessi­on; 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 re­ceiv'd 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 wash'd in Baptism, we had giv'n 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 enflame with ardent Love to him, who tho 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 [Page 38] not the greatest, why we ought always to own and reverence, and worship him as our Lord.

ARTICLE. III.

WHo was Conceiv'd by the Holy Ghost, born of the Virgin Mary.] That God be­stow'd a fingular Blefling upon Mankind, I. How great Gods Boun­ty towards us. when he restor'd 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 chiefly he wou'd 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 Curat may begin to shew 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, conceiv'd of the Seed of Man, but beyond all order of Nature, was conceiv'd 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 Heav'n, and was Incarnate by the Holy Ghost of the Vir­gin Mary, and was made man.’ And this S. John the Evangelist has also explain'd, as being he who drew the Knowledg of this most profound Mystery out of the Bosome of our very Lord and Saviour himself. For when he had declar'd 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 [Page 39] concludes, and the Word was made Flesh, and dwelt 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 preserv'd 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 Curat teach, IV. What works of God are attributed to the whole Trinity. That when we say, That the Son of God was con­ceiv'd by the Power of the Holy Ghost, this one Person of the Divine Trinity did not make the Mystery of the Incarnation. For tho 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 tho these things are thus, VI. Why Christ is said to be conceiv'd by the Holy Ghost. yet the Holy Scripture is us'd 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 [Page 40] is this work attributed to the Holy Ghost,

In this Mystery we are to observ, VII. The Myste­ry of Christs Conception declar'd 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 acknowledg his Human Nature, it being common to the Bodies of all Men, to be form'd 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 Hand-maid of the Lord, be it unto me according to thy Word; im­mediately the most holy Body of Chrift was form'd, and a Reasonable or Human Soul joyn'd 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 inform'd 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 joyned with his Bo­dy, his very God-head or Divinity was also knit together with his Soul and Body: Wherefore his Body was at once both form'd and quickn'd, and his Divinity joyn'd to his Soul and Body.

Whence it came to pass, IX. The Virgin truly Mother of God and Man. That in the same mo­ment of time, he became perfect God, and per­fect Man, and the most Holy Virgin truly and properly call'd Mother of God, and of Man, in the same moment wherein she conceiv'd God and Man. This was signifi'd by the Angel, when he said, Luc. 1.31. Behold thou shalt conceiv in thy Womb, and shalt bring forth a Son, and shalt call his name Jesus; he shall be great, and shall be call'd the Son of the most High. By the event it was well prov'd what Isaiah fore­told, Isa. 7.14. Behold a Virgin shall conceiv and bring forth a Son. That Elizabeth also perceiv'd this to be the Conception of the Son of God, she being fill'd with the Holy Ghost, declares in these Words. [Page 41] Whence comes this thing to me, Luc. 1.43. That the Mother of my Lord comes to me?

Now as the Body of Christ was form'd of the purest Blood of the purest Virgin, X. Christ as soon as con­ceiv'd had all Grace. without the help of Man, as was said before, but by the only Pow­er of the Holy Ghost; so also, as soon as he was conceiv'd, his Soul receiv'd an overflowing plen­ty, and all abundance of the Chrism, or anoint­ing of the Holy Spirit. For God gave not his Spirit to him by measure, Job. 3.34. as to other Men adorn'd with Grace and Holiness, as S. John testifies, but be pou­er'd plentifully into his Soul all Grace, Joh. 1.16 That of his fulness we might all receiv.

Nor may we call him The Adopted Son of God, Note. tho he had the Spirit wereby holy Men obtain the Adoption of the Sons of God; for he being the Son of God by Nature, we may not think that the Grace or name of Adoption can by any means be proper or suitable to him.

These are the things which seem proper to be explain'd, XI. How the fruits of the belief of this Article to be got. concerning the wonderful Mystery of Christs Conception; from whence that some wholsome Fruit and Advantage might redound to us, the Faithful ought to fix these things in their Memories, and frequently to consider in their Hearts, That it is God who took Human flesh upon himself: Yet such a way did he become Man, that we cannot comprehend in our Minds, nor express with Words. Lastly, that for this end he wou'd become Man, That we might be born again, and become the Children of God. This when they have well consider'd, and all the Mysteries contein'd in this Article, let them with humble and faithful Minds believ and adore them, not seeking to search or pry narrowly into them, because they can scarce ever do it without great danger.

Born of the Virgin Mary.] This is the other Part of this Article; XII. Christ born of a Virgin. in explaining whereof, the Curat shou'd be very diligent, because the Faithful are bound to believ, not only, That Christ our Lord was conceiv'd by the power of the Holy Ghost, but that he was born and brought forth into the World, by the Virgin Mary. With how much sweetness, [Page 42] joy and satisfaction of Mind the Belief of this mystery is to be entertain'd and meditated upon, the Angel declares, who first brought this joyful news to the world, Luc. 2.10. Behold I bring you glad tidings of great joy, which shall be to all People! And from that Song of the Heav'nly Host, Luc. 2.14. Glory to God in the highest, and in Earth peace to men of good will. What the Angels sung is easie to understand. Herein that most ample Promise of God to Abra­ham began to be fulfill'd, to whom it was said, Gen. 22.18. that in his seed all the Nations of the Earth shou'd be blessed. For That Mary, whom we declare and worship as the true Mother of God, because she brought forth that person which was both God and Man together, Mat. 1.39. had her Off-spring from Da­vid the King: but as that conception does quite surpass the order and course of nature, so in that birth we may not contemplate any thing but what is Divine.

And besides, XIII. How the Virgin brought forth Christ. Joh. 20.19. than which nothing more wonder­ful can be either said or thought, he was born of his Mother without any damage to, or less'ning of his Mothers Virginity. And, as afterwards he went out of his Toom, tho it were shut and seal'd, and went in to his Disciples, the doors being shut; or, (to take a similitude from things we daily see come to pass by nature) as the rays of the Sun penetrate the concrete, hard substance of Glass, and yet neither break nor hurt it in the least; after a like, but a higher sort, I say, Jesus Christ was brought forth out of his Mothers womb, with­out any hurt to his Mothers Virginity, for we cele­brate her unstain'd and perpetual Virginity with the truest praises and commendations. And this was wrought by the power of Holy Ghost, who was present with the Mother in such a manner, at the conception of the Son, and birth of her Son; that he gave her both Fruitfulness and perfect Vir­ginity.

The Apostle uses sometimes to call Christ Je­sus the new Adam, XIV. Christ com­par'd to Adam, Ma­ry to Eve. 1 Cor. 15.21, 22. and to compare him with the first Adam: for as in the first Adam all dye; so in the second Adam all are call'd again to life. And as [Page 43] Adam, as to the natural state is the Father of all mankind; so Christ is the Author of Grace and Glory. After the same manner we may so compare the Virgin Mother with Eve, that the second Eve, which is Mary, may answer to the first Eve: as we have already shew'd, that the second Adam which is Christ, answers to the first Adam: For Eve, because she believ'd the Serpent, brought death and a curse upon mankind; and when Mary believ'd the Angel, it came to pass by God's goodness that, life and a blessing came down upon men. Throw Eve we were born the children of wrath, Eph. 2.3, 5. but of Mary we have receiv'd Jesus Christ, by whom we are born again the children of Grace. It was said to Eve, Gen. 3.16. in sorrow shalt thou bring forth Children. Mary is freed from this Law, as being she who, having kept her Virgin Modesty safe and entire, brought forth Jesus the Son of God without any feeling or sence of pain, as before was said.

When therefore the mysteries of this wonder­ful Conception and Nativity are so many and so great, XV. Figures of Christ's conception and nativi­ty. it pleas'd the divine Providence, to signi­fie them before hand by many Signs, Oracles and Prophecies. The Holy Fathers therefore under­stood many of the things we read in the Holy Scriptures to belong to this matter; but especial­ly where we read of that Gate of the Sanctuary which Ezekiel saw shut, also the Stone cut out of the mountain without hands, (as we read in Daniel) which became a great Mountain, and fill'd the whole Earth: And Aarons Rod, which only of all the Rods of the Princes of Israel budded: Num. 17.8. Exod 3.4. and the Bush which Moses saw burn, Luc. 2. and was not consumed. The Holy Evangelist has largely describ'd the history of Christs Birth. Of which therefore there is no need that we speak more, since 'tis easie for the Curate to read more there.

Great pains ought to be taken, XVI. In explain­ing this my­stery, what the people ought to be perswaded to. Rom. 15.4. Job 26.11. that those my­steries which were written for our learning, might be fixed and rooted in the minds of the Faithful: And first of all in commemoration of so great a benefit, that they be thankful to God the Author thereof; and next that they always lay [Page 44] before their eyes, for their example to imitate, this so great and singular pattern of Humility. For what can be more useful or profitable to check the pride and haughtiness of our hearts, than often to think, that God does so humble himself, that he com­municates his glory with men, and takes on him­self their weakness and frailty; that God becomes Man, and gives that supreme and infinite Majesty to Man, at whose Nod the very Pillars of Heav'n (as the Scripture says) tremble and quake for fear; and that he shou'd be born in earth, whom the very Angels adore in Heav'n. What there­fore, since God does these things for our sake, what, I say, ought we to do in obedience to him? How willingly and chearfully ought we to love, embrace and perform all Offices of Humility? The Faithful see how wholsom a Doctrine the Birth of Christ teaches us, even before he began to utter his voice. He is born needy; he is born a Stranger in an Inn: He is born in a vile Manger: He is born in the depth of Winter; Luc. 2.6, 9. for thus writes St. Luke, It came to pass, that while they were there, the days were accomplish'd that she should bring forth, and she brought forth her first born Son, and wrapp'd him in swadling cloaths and laid him in a manger, because there was no room for him in the Inn. Cou'd the Evan­gelist include all the whole Glory, and Majesty of Heav'n and Earth in more bumble expressions? Nor does he write, that there was no room in the Inn, Ps 49.12. but none for him, who said. The whole earth is mine, and the fulness thereof. Which also ano­ther Evangelist testifies, saying, He came to his own, and his own receiv'd him not.

These things when the Faithful remember, XVII. How great grace and glory re­dounds to us by the In­carnation. let them also remember that God was contented to undergo the lowliness and frailty of our flesh, that he might raise mankind up to the highest degree of Dignity; for this one thing sufficiently discovers that excellent dignity and worth, which he has by the divine bounty obtain'd, that He vouchsaft to become Man, who also was true and perfect God: so that now we may boast, that the Son of God is our bone, and our flesh; which those [Page 45] Blessed Spirits cannot do; for as the Apostle says, He in no case took upon him the nature of Angels, but he took upon him the seed of Abraham.

But then we ought to take heed, XVIII. A singular admonition. that all this happ'n not to our extream hurt; that as at Beth­lehem, where he was born they wou'd allow him no room; so also since he is now born in our flesh, he find no room in our hearts, where he may be spiritually born. For this it is, he being most earnestly desirous of our salvation, that he earnestly calls for. For as by the power of the Holy Ghost, he was, beyond the Order of Nature, made Man, Joh. 1.13. Rom. 64, 5. and 7.6. and giv'n to us, was Holy, yea Ho­liness it self, so it behov's us to be born, not of blood, nor of the will of the flesh, but of God, and then as new creatures, to walk in newness of Spirit, and to keep that holiness and integrity of mind, which much becomes men regenerated by the Spirit of God. For by this means we shall express in our selvs a certain kind of image or resemblance of the holy conception and Nativity of this Son of God, 2 Cor. 2.7. which we believ with a faithful heart, and believing wisdom of God which was hidd'n in a Mystery, we embrace and adore it.

ARTICLE IV.

SUffered under Pontius Pilate, was cruci­fied dead and buried.] How necessary the knowledge of this Article is, and what diligent care the Curat ought to take, that the faithful be often put in remembrance of our Lord's Passi­on, the Apostle teaches who professes that he de­termin'd to know nothing else but Jesus Christ, and him crucified. Upon this account therefore all care and diligence ought to be us'd, that the faithful being stirr'd up with the commemoration of so great a benefit, may turn themselv's wholly to the Love of God, and the embracing of his good­ness.

Faith therefore in the former part of this Ar­ticle (for of the other shall be spok'n afterwards) offers this to our Belief, that when Pontius Pilate, II. What is propos'd to be believ'd in this Arti­cle. [Page 46] by command of Tyberius Caesar, govern'd the Pro­vince of Judea, Christ our Lord was fastn'd to a Cross, for he was Taken, Mock'd, Suffer'd many kinds of Injuries and Torments, and at last Cru­cifi'd. Nor are we to think, that, as to his In­ward Part, his Soul was free from those torments; for since he truly took the Humane Nature upon him, we must needs confess that in his Soul he felt the most tormenting Grief, Mat. 26.38. Mar. 14.34 wherefore, he said, my soul is exceeding sorrowful, even to death. For tho his Humane Nature was join'd to his Divine Per­son; yet by reason of that very conjunction, he no less felt the bitterness of his passion, than if that conjunction had not been made; since in that one person of Christ Jesus the proprieties of both na­tures, the Divine and Humane, were still pre­serv'd; and therefore that which was passible and mortal, still remain'd passible and mortal; and again, that which was impassible and immortal, such as we understand the Divine Nature to be, still restain'd its own propriety.

And where in this place seems fit to be diligent­ly observ'd, III. Why the Time of his Passion was thus noted. the Curat shall teach, that Jesus Christ suffer'd at that time when Pontius Pilate govern'd the Province of Judea, and that this was done for this reason, that the knowledge of so great and so necessary 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 declar'd, that the prophecies concern­ing our Saviour might be verifi'd by the event; Mat. 20 19. for they, says he, will deliver him to the Gentiles to be mock'd, to be scourg'd, and to be crucifi'd.

But especially that he suffer'd death on the Tree of the Cross, IV. Why Christ dy'd on the Cross. this also is to be ascrib'd to the council of God, to wit, that whence death had its beginning, thence life shou'd have its resurrection. For the Serpent by the Tree seduc'd and overcame our first Parents, himself was vanquish'd by Christ throw the Tree of his Cross. Many other reasons may be produc'd for this matter, which the Holy Fathers have largely treated of, to shew that i [...] [Page 47] was convenient, that our Redeemer shou'd under­go that death of the Cross, rather than any other. But the Curat may admonish that it is enough, if the faithful believ, that that kind of death was chosen by our Savior, which seem'd 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 accurs'd and full of shame and disgrace, Deut. 21, 23. Gal. 3.13. but also in the Law of Moses, he is call'd accurs'd that hangs on a tree.

Nor may the Curat 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 establish'd, 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 crucifi'd 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 pleas'd 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 labour'd to perswade men that this is the Redeemer of men, and to bring them into the Dominion and Obedience of him who was crucifi'd 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 signifie the death his Son was [Page 48] to undergo. To touch a little upon the Figures Abel first who was kill'd 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 kill'd 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 foreshew'd the Death and Passion of Christ our Lord. But then as to the Prophets, Job. 3.4. how many were there that propheci'd 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 handl'd 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 Curat shall teach that we are to believ, VII. Christ truly dy'd. that Jesus Christ, after he was crucifi'd, was truly dead and buried. And indeed it is not without cause that this is severally propos'd to the faith­ful to be believ'd, seeing there have bin some who have deny'd that he dy'd on the Cross; The [...]no­stics. the Apostls therefore deservedly thought it fit that this point of Faith shou'd be oppos'd 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 cou'd truly dye. 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 (tho 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 disjoyn'd from his body; but rather we constantly believ and confess, that when his Soul was di­vided from his Body, his Divinity was always joyn'd 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 dye, 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 forc'd. that he then did dye, when himself had purpos'd to dye, 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 wou'd dye; for so says Isaiah, He is offer'd 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 my self: 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 in­snare 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 shou'd perish out of Jerusalem. He therefore did nothing unwillingly or by force, but willingly he offer'd 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 cou'd not avoid, this indeed we shou'd hardly account as a benefit of any great regard: but if on our score only he freely endure death, which he cou'd have refus'd; 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 transcendant and superlative love of Christ Jesus, and his divine and infinite deseits towards us may be perceiv'd.

But then when we confess that he was Bury'd, XI Why we are to believ that Christ was bury'd. this is not set down as a part of the Article, which thing seems to have some new difficulty in [Page 50] it, besides what has bin already spok'n of his death. For if we believ that Christ was dead, it is easie enough to perswade us, That he was bury'd. 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 bury'd: 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 Christs Body was bury'd, but this especially is pro­pos'd to our Belief in these Words, That God was bury'd, 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 bu­ry'd, Joh. 19.38.42. And that will be sufficient for the Curat 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 observ'd, the one is, That Christs Body was in no part cor­rupt'd 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 dye are in­cident to the human Nature only: Tho all these things are also attribut'd 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 Cu­rat may explain those things concerning Christs 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 consider'd, 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 appoint'd to be the Heir [Page 51] 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 wash'd 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, Heav'ns, 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 trembl'd; for as the Scripture says, Ma [...]t 27.51. The Earth quak'd, and the Rocks were rent, Luc. 23 44. and there was Darkness over all the Earth, 1 Pet. 2.5. and the Sun was dark'n'd. Now if ev'n the dumb and insensible Creatures bewail'd the Sufferings of their Maker, let the Faithful consider, with how great and bitter Lamentation, they as living Stones of this Building, ought to evidence their Grief.

And now we come to shew 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 shou'd be the Cause why the Son of God wou'd under­go such an extream bitter passion, he will find it to be this chiefly, 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 Savior 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 inhance 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 suffer'd, were both the Authors and Inflicters of those Punishments he endur'd. Of which the Apo­stle [Page 52] thus admonishes us, writing to the Hebrews thus: Heb. 12.13. Consider him who endur'd such contradiction of Sinners against himself, lest ye be weary and faint in your Souls.

Of this Fault rightly may those be judg'd 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, crucisie 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 wou'd never have cru­cifi'd 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 deliver'd 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 layd upon him the Iniquity of us all. But of the Son it is written; When he shall have made his Soul an offering for Sin, he shall see his seed long­liv'd. But the Apostle, has express'd this same thing in Words much more remarkable, when yet from the other part he wou'd shew how we may advance our hope from the consideration of the in­finite Mercy and Goodness of God: For he says, Rom. 8.32. He who spar'd not his own Son, but deliver'd him up to Death for us all. how shall he not also with him, give us all good things?

It follows now, XVII. What Fifth­ly. Luc. 22.44. That the Curat teach, How great the bitterness of Christs passion was, which if we keep fresh in our Memory, That the Sweat of our Lord became like drops of Blood trickling down to the Ground, when he but began to feel those Tor­ments [Page 53] and Agonies of Mind, which soon after he was to be loaded with, Ibid. any one may easily under­stand, that nothing cou'd be added to the weight of his Sorrows: For if the very thought only of the Miseries approaching, were so bitter, as the Sweat of Blood manifested it to be, what shall we think of the Suffering it self?

And yet it is plain that Christ our Lord en­dur'd the most extream Sorrows, XVIII. What Sixtly. both of Mind and Body. And first, There was verily no one part of his Body, which felt not the most grievous Punishments, for both his Feet and Hands were fastn'd to the Cross with Nayls, his Head scratch'd with Thorns, and buffeted with a Kane, or Reed, his Face filth'd with Spittle, beat'n with Fists, and his whole Body all over wounded with Scourg­ing.

And besides all this, XIX. What Se­venthly. Ps 2.2. Matt. 26. Men of all ranks and con­ditions were gather'd together against the Lord, and against his Christ. For both Gentiles and Jews; were the Perswaders, the Authors, and Ministers of his Passion: Judas betray'd him, Peter de­ny'd him, and all the rest forsook and left him.

And now, XX. What Eight­ly. while he was on the Cross, shall we consider the bitterness of the Pains, or the Shame, or both together? Verily there was no kind of Death, either more shameful, or more tormenting, or spiteful, cou'd be contriv'd; which none were us'd to suffer, but the most pestilent and wicked Malefactors only, and in which the continuance and tediousness of that kind of death, made them en­dure the most exquisite Pains and Torments.

And yet the Habit and Constitution, XXI. What Ninthly. or Frame of the Body of Jesus Christ much increas'd the great­ness of his Pains: Which by the Power of the Holy Ghost was form'd much more perfect, and was better temper'd than the Bodies of other Men can be, and therefore had a more quick faculty of Sense or Feeling, and endur'd all those Torments the more heavily.

But then, XXII. What Tenthly. As to the inward grief of his Mind, there is no one can doubt, but that in Christ it was most extream; for those Saints that have suffer'd [Page 54] Punishments and Torments, wanted not Comfort in their Souls giv'n them from Heav'n, which so cheer'd and refresh'd them, that they were enabl'd patiently to undergo the force of their Torments, yea ev'n in the very midst of their Torments, ma­ny of them were transport'd with inward Joy: Coloss. 1.24. For the Apostle says, I rejoyce in my Sufferings for your sakes: and I fulfil those things which are yet be­hind of the Sufferings of Christ in my Flesh, for his Body's sake, which is the Church: And in another place: 2 Cor. 7.4. I am fill'd with comfort, and over abound with joy in all our Tribulation. But Christ our Lord temper'd the Cup of his most bitter Sufferings which he drank, with no mixture of Sweetness: For he permitt'd the Human Nature which he had taken, to feel all kinds of Torments, no otherwise than as if he had bin Man only, and not God also.

It remains now, That the Curat explain also what the Profits and Benifits are, which we partake of by our Lords Passion.

First therefore, XXIII. How great the Benefits of Christs Passion are. The First. Rev. 1.5. Col. 2.13, 14 The Passion of our Lord was our deliverance from Sin: For as it is in S. John, he lov'd us, and wash'd us from our sins in his Blood; and said the Apostle, He has quick'n'd us together with him, forgiving us all our Trespasses, blotting out the Hand-writing of the Decree that was against us, which was contrary to us; and took it out of the way, nailing it to his Cross.

Besides, The Second. Joh. 12.31, 32. He has snatch'd us out of the tyrannical Power of the Devil: For, said the Lord himself: Now is the Judgment of this World: Now is the Prince of this World cast out: and I, if I be lifted up from the Earth, will draw all things to my self.

Besides, The Third. He has discharg'd the punishment due to our sins.

And then, The Fourth. because there cou'd no Sacrifice be offer'd more grateful and acceptable to God; he has reconcil'd us to his Father, and render'd him propitious and favourable to us.

Lastly, The Fifth. In that he bore our Sins, He has open'd us a Way to Heav'n, which before was barr'd up by the common Sin of Mankind. And this the [Page 55] Apostle signifies in these VVords: Heb. 10.19. We have bold­ness to enter into the Holiest by the Blood of Je­sus.

Nor was there wanting a Figure and Image of this Mystery, XXIV. The Figure of our Re­demption. Num. 35.15, 28. even in the Old Law; for those who were forbid to return into their own Coun­try before the death of the High Priest, did signifie thereby, That there was no entrance into the heavenly Country open for any, tho he led his life never so justly and piously, before that most High and Eternal Priest Christ Jesus had suffer'd death, which having done, immediately the Gates of Heav'n were thrown open to all them, who be­ing cleans'd by the Sacraments, and endu'd with Faith, Hope and Charity, were made partakers of his Sufferings.

All these passing-excellent, XXV. All good things re­dound to us by vertue of Christs Passion. and Divine Benefits, the Curat shall teach, Come to us by the Passion of our Lord. And first, Because the Satisfaction which after this wonderful manner Jesus Christ has paid to God the Father for our Sins; is com­pleat and perfect in all respects: For the price he paid for us, was not ev'n or equal only to our Debt, but far out-weigh'd it. And besides, This Sacrifice was most acceptable to God: VVhich when the Son offer'd to him upon the Altar of the Cross, he quite mitigated his Fathers An­ger and Indignation; and this Argument the Apostle us'd, Eph. 5.2. when he said, Christ lov'd us, and gave himself a Sacrifice and oblation for us to God, for a sweet-smelling Savor. Furthermore, this is the Oblation, whereof we read in the Prince of Apostles: 1 Pet. 1.18.19. Ye were not redeem'd with corruptible things, as Silver and Gold from your vain conversation of the Tradition of your Fathers, but with the precious Blood of Crist, as of a Lamb without spot or blemish. And the Apostle teaches us, Gal. 3.13. That Christ was made a Curse for us, that he might redeem us from the curse of the Law.

But besides these immense Benefits; XXVI. In Christs Passion are examples of all Vertues. we have this very great one over and above, that in this only Passion we have the most Glorious Patterns of all Vertues: For he shew'd forth his Patience, [Page 56] Humility, the most profound Love, Charity, Meekness, and Obedience, and most unshaken Constancy and Resolution of Mind, not only in suffering Injuries for Righteousness or Justice sake, but also even in Death it self; and that in such a manner, as we can truly say, That our Savior in the very height of his Sufferings, did most lively express in him­self all those Rules and Precepts of Life, which throw all the time of his Preaching he taught by Words. And this shall suffice to have bin spoken briefly of the most saving Death and Passion of Christ our Lord. And wou'd God these Mysteries were seriously impress'd upon our Souls and Hearts, and that we wou'd learn to suffer, to dye, and to be bury'd together with our Lord; that then every spot of Sin, being wip'd away, and rising with him to newness of Life, by his Mercy, we may be found worthy to be made partakers of his King­dom of Heav'n and Glory.

ARTICLE V.

HE descended into Hell, the third Day He rose again from the Dead.] It is of very great use to know the glory of the Burial of our Lord Jesus Christ, I. [...] very useful o 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 Resurection, we are now to speak. Which Point, altho it may well be handl'd distinctly and by it self; yet we following the Authority of the Holy Fathers, have thought fit to joyn it with that of his descent into Hell.

In the first part therefore this is propos'd to our Belief, II. What is propes'd in the first Part. That Christ being now dead, his Soul went down to Hell, and there continu'd so long as his Body was in the Sepulchre. But in these words we also confess, That the very same person of Christ, at the same time was both with the Spi­rits below, and also lay in the Sepulchre. Which when we say, no one ought to wonder, because, as we have often said before, That though his Soul [Page 57] departed from his Body, yet his Divinity was never separated either from his Soul or his Body.

But because it may bring much light to the Ex­plication of this Article, III. The various signification of Hell. if the Curat teach what in this place is to be understood by the Word [Hell] It is necessary to admonish, That in this place, by Hell is not meant the Sepulchre, as some no less impiously than unskilfully have thought, for by the former Article we are taught, That Christ our Lord was bury'd: nei­ther was there any Reason, why in the Creed the same thing shou'd by the Holy Apostles be re­peated in another, and a more obscure form of Speech.

But the Word Hell signifies those hidd'n Recep­tacles wherein the Souls are kept, IV. The First, The Recep­tacle of the damn'd. Phil. 2.10. which have not attain'd to the Blessedness of Heav'n. For so the Holy Scriptures use this Word in many pla­ces. For thus we read in the Apostle, At the name of Jesus every Knee shall bow, of those in Heav'n, of those in Earth, and those under the Earth. And in the Acts of the Apostles, S. Peter testifies, Act 2.24. That Christ the Lord was risen again, having loos'd the Pains of Hell. Nor are all those Receptacles of one and the same kind. For there is that worst and most dismal place of all, where the Souls of the damn'd, together with the unclean Spirits, shall be tormented for ever, and that with unquenchable Fire, which is call'd the Bottomles-Pit, and by its own proper signification, Hell.

There is besides, V. The Fire of Purgatory. The Fire of Purgatory, wherein the Souls of the Pious for a certain determin'd time, are cleans'd by Sufferings, that so the en­trance to the Heav'nly Country may be laid open, into which no polluted thing can be admitted. And of the truth of this Doctrin, Apoc. 21 27. Con. Trent. Sess. 25. which the Holy Councils declare to be confirm'd both by Testimonies of Scripture, and by Apostolic Tradition, the Cu­rat shall discourse and argue by so much the more industriously, and frequently, because we are fall'n upon those times, wherein Men will not endure Sound Doctrin.

Lastly, VI. Limbus where the Souls of the Father were. The third kind of Receptacle is, that wherein the Souls of the Saints were receiv'd before the coming of Christ our Lord, and there being refresh'd with the bless'd hope of Redemption, and free from all sense of Pain, enjoy'd a peaceable Ha­bitation. The Souls therefore of these Pious Per­sons, who in the bosome of Abraham expected the Savior, Christ our Lord, descending to Hell, de­liver'd.

Nor are we to think that he so descended to Hell, VII. Christ's Soul truly went down to Hell as that only his Influence and Vertue, and not also his Soul went thither. But we are veri­ly to believ, That his very Soul indeed, and in presence descended to Hell, Ps 15.10. of which there is this most certain Testimony of David: Thou shall not leave my Soul is Hell. But tho Christ went down to Hell, yet this was no damage to his Supreme Power, nor was the Splendor of his Holiness stain'd in the least, seeing that by thus doing, it rather was most evidently prov'd, that all those things are most true, which are celebrated con­cerning his Holiness, and that he is the very Son of God, as he had before made appear by so many prodigious Miracles.

And this we may easily perceiv, VIII. Two diffe­rences be­twixt Christ's and the damned's going to Hell. if we but con­sider the Causes, why Christ, and other Men came into those places. For all others went thi­ther as Captives, but he, as free among the Dead, and Conquerer to Master the Devils, by whom they were there kept shut up and imprison'd by reason of sin. Furthermore, All others who descended thither, partly were tormented with most bitter pains; and partly, tho they wanted all other sense of sorrow, yet being depriv'd of the sight of God, and with-held in the Hope only of 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 supream Dignity and Power.

These things being explain'd, IX. Why Christ went down to Hell. it must be taught, that Christ our Lord went down to Hell, that after he had spoil'd the Devils, he might lead those Holy Fathers and other pious persons, being now freed from Prison, with him to Heav'n, which wonderfully and gloriously he has accomplish'd. For immediatly the sight of him, gave transcen­dant Light to the Captiv's, and fill'd their souls with immense joy and gladness: on whom he al­so bestow'd that most desir'd Bliss, which consists in the Vision of God: which done, it is manifest what it was he promis'd the Thief in these words: Luc. 23.43. This day thou shalt be with me in Paradice. But of this deliverance of the Godly, the Prophet Osee so long before propheci'd in this manner, O death! I will be thy death; O Hell! I will be thy destruction. The Prophet Zachary signifi'd 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 shew of them, openly triumphing over them in himself.

But that we may understand the force of this mystery the better, X. Who are sav'd by the benefit of Christs 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 dy'd and rose again, the Gates of Heav'n were never open to any: but the Souls of the Godly when they departed this life were either carry'd into Abraham's Bosome, or as now it fares with them, who have some­what to be purg'd or satisfi'd, were cleans'd 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 shew his Might and Power, as he had done in Heav'n and Earth, and that as every knee, both of things in Heav'n and things in Earth, bow'd at the name of him, so also of things below, and under [Page 60] the Earth. At consideration whereof, who is there, who admires not, and even stands not amaz'd 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 Curat 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 giv'n up the Ghost on the Cross upon Friday, at the ninth hour of the day, and the same day at Even he was bury'd by his Disciples, who by leav of Pilate the President, laid the body of our Lord, when they had tak'n it down from the Cross, into a new Tomb, in a Garden near at hand: the third day after his death, which was the Lords day, early in the morning his soul was again join'd to his body, and so he who was dead those three days, arose again and return'd to life, out of which he departed by death; but by the word Resurrection we are not to understand only that Christ was rais'd from the dead, which was a thing common to many others, but that he rose again by his own power and vertue, 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 supream power of God only, as we learn from those words of the Apostle, Altho he was crucifi'd throw weakness, yet he liv's 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, [Page 61] was both in his Body, so that it cou'd be joyn'd again to his Soul; and in his Soul, so that it cou'd 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 confirm'd 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 doctrin, he said, Joh. 2.19. Dissolve this temple, and in three days I will raise it up again. Which tho they indeed under­stood of that Temple magnificently built of Stones; yet he, as is declar'd in the same place by the words of Scripture, Act. 1.24. spake 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; ev'n as those things again relate to himself as God, whereby is signifi'd, that he rose again by his own Power.

And this also belongs specially to Christ, XVI. Christ first rose from the dead. Apoc. 1.5. 1 Cor. 15.20. that He was the First who enjoy'd 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 compleat Resurrection, be­cause then we are rais'd to everlasting life, all necessity of dying being wholly tak'n 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 rais'd from the dead, 4 Reg. 4.34. Christ: all which notwithstanding reviv'd on this [Page 62] condition, that they were to dye again: But Christ our Lord so arose again from Death, which he had subdu'd and conquer'd, that he cou'd dye no more: And this is confirm'd by that most plain Testimony: Rom. 6 9. Christ being now ris'n from the Dead, dyes no more: Death shall no more domineer over him. And now follows what is added to the Article.

The third Day.] The Curat must instruct the Faithful not to believ that our Lord was all those three days in the Sepulchre: XVII. Christ rose 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 wou'd 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 seem'd 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 receiv'd from the Apostle, they therefore plac'd 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 ris'n again, then is our preaching vain, and your Faith is vain: And, if Christ have not ris'n 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 dyed, for this do the Heathens, Jews, and all the wicked believ, This all believ that he dy'd: But the Resurrection of Christ is the Faith of Christians only: This we account a great matter to believ that he rose again.’

Hence it was that our Lord most commonly spake of his Resurrection, Note. and scarce ever did he talk with his Disciples about his Passion, but he spake of his Resurrection. When therefore he said, Mat. 16.21. The Son of Man shall be deliver'd to the Gentiles, and be mock'd, and beat'n, and spit upon, and after that they have beat'n, they will kill him: Luc. 18.32. At last he added, And the third day he shall rise again; and when the Jews requir'd him to prove his Doctrin by some Sign or Miracle, Luc. 11.29. he answer'd, There shall no other sign be giv'n them than the sign of the Prophet Jonas, for as Jonas was three Days and three Nights in the Whales Belly, so he affirm'd, Mat. 12.39. That the Son of Man shou'd 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 ex­plain'd here. we must know and observ three things, First, Why it was needful that Christ shou'd 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 Christs 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 shou'd be rais'd 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 humbl'd himself, and became obedient to Death, ev'n 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 ought to be a main Argument, That Christ was the true Son of God, because by his own Pow­er he rais'd himself from the dead; and then to cherish and support our Hope. For since Christ rose 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. Bless'd be God and the Father of our Lord Jesus Christ, who of his great mercy has begott'n us again to a lively Hope [Page 64] 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 compleated. For Christ, by his Death, has freed us from Sin; but by Rising again he has restor'd us to all those good things which we lost by our sins. Wherefore the Apostle says, Rom. 4.15. Christ was deli­ver'd 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 behov'd him to Dy; so also it did to Rise again.

Now from what has bin 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 acknowledg 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 pro­duc'd 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 ought 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 call'd a Pattern, because the Resurrection of Christ was of all, the most perfect: And as the Body of Christ, rising to immortal Glory, was chang'd; so our Bodies also, which before were weak and mortal, shall be restor'd and adorn'd with Glory and Immortality. For as the Apostle teaches, Phil. 3.20, 21. We wait for the Savior, our Lord Jesus Christ, who shall change our vile Body, that it shall be like to his glorious Body.

And this may be said concerning the Soul, The Third. dead in Sins; to which, on what score, the Resurrection of Christ is offer'd as an Example or Pattern to us, the same Apostle shews in these Words; Rom. 6.4. As Christ rose again from the Dead, by the Glory of the Father; so shou'd we also walk in Newness of Life: For if we have bin planted together with him in the like­ness of his Death, we shall be also in the like­ness of his Resurrection: And, a little after, he says; knowing that Christ being ris'n from the Dead, now dyes no more, Death shall no more domineer over him. For in that he dy'd to Sin, be dy'd once; but in that he lives, he lives to God: So reck'n ye your selves to be dead indeed to sin, but alive to God in Jesus Christ.

Two Examples therefore we ought to seek from Christ's Resurrection. The one is, XXIV. Two Exam­ples from Christ's Re­surrection. That after we have wip'd away the stains of sin, we lead a new kind of Life, in which way clearly shine forth Up­rightness, Innocence, Holiness, Modesty, Justice, Beneficence and Humility. The other is, That we so persevere in that kind of life, that by Gods help, we fall not off from the way of Righteousness, whereinto we have once enter'd.

Nor do the Apostles Words shew only, XXV. The Fourth Advantage of Christs Resurrecti­on. Rom. 6.6, That the Resurrection of Christ is propos'd to us as an Example of our Resurrection; but they declare, That it gives us Power to rise again, and bestows Strength and Courage, whereby we may conti­nue in Holiness and Righteousness. For as by his Death, we not only take Example of dying to sin, but draw Vertue also, whereby we may dye to sin; So his Resurrection brings us Strength to obtain Righteousness, that thenceforth worshipping God piously and holily, we may walk in Newness of [...], to which we are ris'n. For this especially did our Lord bring to pas's by his Resurrection; that we, who before were dead with him to sin, and to the world, might also with him rise again to a new way and course of life.

The Signs of this Resurrection, XXVI. The signs of Resurrecti­on from sin. Coloss. 3.1. which are chiefly to be observ'd, the Apostle teaches us: For when he says: If ye be ris'n with Christ seek [Page 66] those things which are above, where Christ sits at the right hand of God, he plainly shews, That those who desire to have Life, Honours, Rest, and Riches there, Phil. 4.8. where Christ specially is, are truly ris'n with Christ. But when he adds: Relish those things which are above, not those which are on the Earth; he has giv'n this as a kind of Note, whereby we may perceive whether we be ris'n with Christ. For as the Taste or Relish is wont to discover the Temperature and Health of the Body; so if Whatso­ever things are true, whatsoever things are comly, whatsoever things are just, whatsoever things are holy, do relish with a person, and if he can perceive with the inward sense of his Soul, the sweetness of heav'nly things, this is a good Argument, That he that is thus affected is ris'n with Jesus Christ to a new and spiritual Life.

ARTICLE VI.

HE ascended into Heav'n, sitteth at the right-Hand of God the Father Almigh­ty.] When the Prophet David full of Gods Spirit contemplated the bless'd and glorious Ascen­sion of our Lord, I. What kind of Solemni­ty and Faith of Christ's Ascension there ought to be. Ps. 46.1.6. he exhorts all to celebrate that Triumph with the greatest joy and gladness, in these Words; saying, Clap Hands for joy, O all ye Nations, sing to God with the Voice of Re­joycing: God is gone up with a merry noise. Whence the Curat may understand, That this Mystery is to be explain'd with the greatest study, and that he ought to take diligent care, That the Faithful embrace it not only with Faith, and with the Mind; but as far as may be, and with Gods help, they endeavor in their Life and Actions also to express the same.

As to the Explication of this Sixth Article therefore, II. The former part of this Article. wherein chiefly is treated concerning this Divine Mystery, we must begin at the for­mer part thereof, and shew what is the effect and meaning thereof.

For concerning Christ Jesus, III. What we are here to believe. the Faithful must believe this also without any wavering, That the [Page 67] Mystery of our Redemption being now perfected, he, as Man with his Soul and Body, went up into Heaven: For, as he was God, he never was ab­sent thence; because he fills all things with his Divinity.

And let the Curat teach, that he went up by his own Power, First. Secondly. 4 Reg. 2.11.35 n 14. Thirdly. Act. 8.39. and not by the Power of another, as Elias did, who was carry'd into Heaven in a fiery Chariot: or Abaccuc the Prophet, or Philip the Deacon, who, by the Divine Power, being car­ry'd through the Air, past through the remote parts of the Earth. Nor did he ascend to Heaven, only by the mighty Power of his Divinity, but also as he is Man.

For tho this could not be by any Natural Pow­er, Fourthly. yet that Power wherewith the bless'd Soul of Christ was endu'd, could move his Body as he li [...]ed.

And his Body which was now glorify'd, Fifthly. did readily obey the Government of his Soul mov­ing it.

And in this manner, Sixthly. We believe that Christ, as he was God, and as he was Man, went up into Heaven, by his own Power. Now follows the other part of the Article.

He sitteth at the right-Hand of the Father.] In which place we may observe a Trope, IV. The use and necessi y of Trope that is, the change of a Word, frequent in Holy Scri­pture, when we attribute to God Human Affe­ctions, and Members suitable to our Understand­ing; sor he, being a Spirit, we cannot think any thing corporeal in him. But because in Hu­man Affairs we esteem a great honour done to him, who is plac'd at the Right-hand: transfer­ring the same thing to heavenly matters, to the explaining of the Glory of Christ, which as he is Man he has merited above all others; we confess him to be at the Right-hand of the Fa­ther.

But to sit, V. What is here meant by S [...]ing. in this place, does not signifie the Gesture, and Figure of Body, but it shews the firm and sure Possession of supream Power and Glo­ry, which he has receiv'd of the Father: Of [Page 68] which the Apostle says: Arian. Ser. 1 cont. 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 Vertue, and Domination, and every Name that is Named, not only in this World, but in the World to come: And has subjected all things under his Feet. From which Words it appears, That this Glory is so proper and peculiar to our Lord, that it is not agreeable to any other created Being. And therefore in another place it is said: To which of the Angels has he at any time said: Sit thou at my Right-hand?

But the Curat prosecuting the History of the Ascension, VI. All Mysterys [...]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 chiefly to observe this, That all other Mysteries have relation to the As­cension, as to their end, and that the perfection and completion of all the rest is contained in This: For as all the Mysteries of our Religion have their beginning from the Incarnation or our Lord; so in his Ascension their progress is concluded.

Furthermore: VII. The [...]t of Christ. Life compar'd with his As­cension. The other Heads of the Creed, which belong to Christ our Lord, shew his exceed­ing Humility and Lowliness: Nor can there any thing be conceiv'd more abject and mean, than that the Son of God, for our sakes, should take upon him the nature and weakness of Man, and be willing to suffer and dye for us. But then, as in the former Article, we confess, that he rose again from the dead, but is now ascended up into Heaven, and sits at the Right-hand of God the Fa­ther; there can nothing be spoken more magnifi­cently and wonderfully towards the declaring of his supream Glory and Divine Majesty.

These things being already explain'd, VIII. The causes of his As­cension. First. we must diligently teach, for what Reason Christ our Lord ascended up into Heaven.

For, First, he ascended, for this Reason, be­cause in this earthly and obscure habitation, there could be no place suitable to his Body; which in [Page 69] his Resurrection was adorn'd with the glory of Immortality: None but the most high and glori­ous dwelling of Heaven, could be suitable to him.

Nor did he ascend only to pssess the Throne of his Glory and Kingdom which he merited with his Blood; Second. but also to take care of those things which concern'd our Salvation.

Besides, Third. Joh. 18.36. He ascended to evidence in truth that his Kingdom is not of this World: For the King­doms of the World are Earthly and Flitting, and are establish'd by much Wealth, and by Carnal Power: But the Kingdom of Christ is not Earth­ly, as the Jews expected, but Spiritual and Eter­nal; his Riches also are Spiritual Riches, as he shews when he plac'd his Seat in Heaven: in which Kingdom they verily are to be accounted more rich, and flowing with plenty of all good things, who diligently seek those things which are of God: For St. James testifies, Jam. 2.5. that God has chosen the poor of this world rich in faith, and heirs of the kingdom which God has promis'd to them that love him.

And this our Lord, Fourth. ascending up into Heaven, was desirous to effect, that we with our mind and desires might follow him ascending thither: For as by his Death and Resurrection, he left us an example of Dying and Rising again in Spirit: So by his Ascension he instructs and teaches us, that tho we are confin'd on Earth, yet that in Thought and Desire we raise our selves up to Heaven, Heb. 11.63. Confessng that we are but strangers and pil­grims on the earth, Eph. 2.19. and that we are citizens of the saints and domestics of God, seeking our own country. For, Phil. 3.20. as the same Apostle says, our conversation is in heaven.

Divine David, IX. The advan­tages of Christ's As­cension. Ps. 67.19. Eph. 2.8. First. (as the Apostle interprets him) long before sang of the force and greatness of those unutterable good things which the Love of God has shed upon us, in these words; He ascend­ed up on high, he led captivity captive, he gave gifts to men: for in the tenth day after he gave his Holy Spirit, by whose power and plenty he fill'd the [Page 70] whole multitude of the faithful then present.

And he truly fulfill'd those so large promi­ses of his: Second. Joh. 16.8. It is expedient for you, that I go away; for if I go not away, the Paraclet or Comforter will not come to you; but if go, I will send him to you,

And according to the sentence of the Apostle, Third. he ascended into Heav'n that he might now ap­pear before God on our behalf to discharge the Office of Advocate with the Father: Heb. 9.24. My little children, 1 Joh. 2. says St. John, these things write I to you, that ye sin not; but if any man sin, we have an An­vocate with the Father, Jesus Christ the righteous, and he is the Propitiation for our sins. Nor is there any thing, whence the faithful shou'd take more comfort and refreshing of mind, than that Jesus Christ takes our part, and prays the Father for our salvation, who has the greatest favour and regard with the Eternal Father.

Lastly, Fourth. He has prepar'd a place for us, Joh. 14.2. which also he promis'd he wou'd do, and as our Head, in the name of us all, Jesus Christ has tak'n pos­session of the glory of Heav'n.

For at his going to Heav'n, Fifth. he open'd those Gates which by Adam's sin were barr'd up, and has clear'd us a Way, by which we may come to Celestial happiness, as in his Supper he fore­told his Disciples he wou'd do; which that the event of the matter might plainly prove it, he carri'd with him into the regions of eter­nal happiness, the souls of the pious which he had fetch'd out of Hell.

This blessed rank of Advantages follow'd upon that wonderful plenty of heav'nly gifts.

For first here is happen'd deservedly a great advantage to our Faith: X Other Be­nefits of the Ascension. First. for Faith is conversant about those things which we cannot see, and which are far beyond the reason and understanding of men. If therefore the Lord had not gone away, the Merit of our Faith had been much lessen'd: Joh. 10.24. For they are said of Christ our Lord to be bless'd, who have not seen, and yet have believ'd.

Moreover Christ's Ascension into Heav'n has a mighty influence to confirm Hope in our Hearts, Second. for since we believe that Christ as Man went up into Heav'n, and has plac'd the Human Nature at the Right Hand of God the Father, we con­ceive a strong Hope, that there will be a time, when We also, that are his Members, shall ascend thither, and be there joyn'd with our Head; which thing our Lord himself testifies in these words, Joh. 17.29. Father, I will that those also whom thou hast given me, should be where I am.

And then This also, Third. as a very great benefit, we have obtain'd, that he has drawn up our love to Heav'n, and inflam'd us with his Divine Spirit: For most true is that saying, Mat. 6.21. There our Heart is, where our Treasure is. And indeed if Christ our Lord were dwelling on the Earth, all our thoughts wou'd be fix'd upon the face and acquaintance of the Man; and we shou'd behold him only as Man, who bestow'd so great benefits upon us; and we shou'd affect him only with a kind of earth­ly Good Will: But now being gone up into Heav'n; he has render'd our Love Spiritual, and makes us to love and reverence him as God, whom we now consider as absent. And this we understand partly by the Example of the Apostles; Joh. 19.7. with whom, while our Lord was present, they seem'd to judge of him, in a manner, according to Hu­man Sense: And partly it is confirm'd by the te­stimony of our Lord himself, when he says, It is expedient for you that I go away. For that imper­fect Love wherewith they lov'd Jesus Christ when present with them, was to be perfected by Di­vine Love, and that by the coming of the Holy Ghost: Wherefore he presently adds, For if I go not away, the Paraclet or Comforter will not come to you.

To this may be added, Fourth. that he has inlarg'd his House, Eph. 4.22. i.e. his Church in the earth, which was to be govern'd by the power and guidance of the Holy Spirit: and he left Peter the Prince of Apostles, the chief Pastor and Prelate of the whole Church among Men: and then he gave some [Page 72] Apostles, some Prophets, some Evangelists, some Pastors and Teachers, and so sitting at the Right Hand of his Father; he always bestows divers gifts upon divers persons, for the Apostle testifies, Eph. 5.7. That to every one of us is giv'n grace, according to the measure of the gift of Christ.

But lastly, Fifth. The Faithful are to believe the same thing also concerning Christ's Ascension, which we taught before concerning the mystery of his Death and Resurrection; for tho we owe our Sal­vation and Redemption to the Passion of Christ, who by his own Merit open'd to the Just an en­trance to Heav'n; yet his Ascension is not only propos'd to us as an example, whereby we learn to look up on high, and ascend up into Heav'n in Spirit, but it has giv'n us Divine Power where­by we are enabl'd to do it.

ARTICLE VII.

FRom thence he shall come to judge the quick and the Dead.] There are three of excellent Offices and Functions which our Lord Jesus Christ has for the adorning and illustrating of his Church, I. The Three Offices of Christ. Of Redemption, Patronage, or Defence, and Judgment. But whereas from the for­mer Articles it is manifest, that he has redeem'd mankind by his Passion and Death, and that he has undertak'n sorever to defend and patronize our cause by his Ascension into Heav'n, it remains that in this Article we declare his Judgment.

The reason and force of which Article is this, II. What we must believe conc [...]nig the last judgment. That in the last day Christ our Lord will judge all mankind. For the Holy Scriptures testifie, that there are Two comings of Christ: The One, when for our salvation he took flesh, and was made Man, in the Womb of the Virgin: The Other when he shall come to judge all men, at the end of the World. This Coming of his, in Ho­ly Scripture is call'd, The Day of the Lord, where­of the Apostle speaks, 1 Thes. 5.2. The day of the Lord so comes as a Thief in the night: Ma [...]. 24.20. and our Saviour himself, Ma [...]. 23.32. But of that Day and Hour no man knows. 1 Cor. 5.10. Concern­ing [Page 73] which last judgment, the authority of the Apo­stle is sufficient: We must all appear before the judg­ment-seat of Christ, that every one may give an ac­count of what he has done in the body, whether good or evil. For the Holy Scripture is full of testimo­nies, which the Curat may find scatter'd up and down, not only for proof of this matter, but to lay before the eyes of the Faithful; that as from the begining of the World, that Day of the Lord, wherein he put on Human Flesh, was always much longed for of all; because in that Mystery they had the hope of their deliverance plac'd: So from thence forth after the Death of the Son of God, and his Ascension into Heav'n, we might most earnestly desire that Other Day of the Lord, waiting for that bless'd Hope, and the coming of the Glory of the great God.

But for the explication of this matter, the Curat shall observe and teach that there are Two times wherein every one must needs come in pre­snce before the Lord, and give an account of all his particular Thoughts, Actions and Words, and must abide the present Sentence of the Judge.

The First is, when every one of us goes out of this life, for immediately he is placed before the Judgment-seat of God, and there is a most just ex­amination made of all things whatsoever he ever did, spake, or thought, and this is call'd The Private Judgment.

But The Other is, when in one day, and in one place, All men shall stand together before the Seat of Judgment; that in the sight and hearing of all men of all ages, every one may know what is judg'd and decree'd concerning himse;lf. The very Pro­nouncing of which Sentence to Ungodly and Wicked men, will not be the least part of their punishments and torments: And on the other side, the Godly and the Just will from thence receive no small Reward and Profit, when it shall truly appear what kind of persons every one of them was in this life: And this is call'd the General Judgment.

Concerning which it must needs be shew'd what the Cause is, V. Why a Ge­neral Judgment to come. why besides the Private Judg­ment concerning every one in particular, there will also be held another Judgment concerning all men in general.

For since, First Cause. even when men are dead, they some­times leave behind them some surviving persons to imitate them, as Children to imitate Parents, Dependents and Scholars, who are lovers and fa­vourers of their Examples, Discourses, Actions, whereby it must needs come to pass, that the re­wards and punishments of the dead shall be in­creas'd; and whereas this, either Advantage or Calamity, which belongs to so very many, can­not have an end before the coming of the last day of the World: It was but meet, that there should be a perfect examination of this General Account of good and evil Words and Actions: And this could not be done, except at one General Judg­ment of all men.

And besides, The Second forasmuch as the Fame of the God­ly is often times unjustly wounded, and the wick­ed commended as innocent, the justice of God re­quir'd that the godly should, even in the Public assembly and judgment of all mankind, recover that esteem, which, by injustice, they were de­priv'd 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 difpens'd to the Bodies and Souls together; which verily could not be done, without a Ressurrection of all men, and without a General Judgment.

Lastly, The Fourth. Because in mens adversity and prospe­rity, which sometimes happen alike, both to the Good and Bad; it was to appear that nothing was done or over-rul'd. without the Infinite Wisdom and Justice of God; it was meet, not only that Rewards should be appointed to the Good, and [Page 75] Punishments to the Wicked in the world to come, but also that this should be determin'd in a Public and General Judgment, 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 observ'd wicked Men prospering in Wealth and flourishing in Honors. For, Ps. 72.2,3. says the Prophet, My feet were a­most mov'd, my treadings had well nigh slipt, because I was griev'd 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 cleans'd my heart in vain; and have washed my hands in innocency: I was punish'd every day, and chastn'd every morning. And this was the frequent complaint of many. It was needful therefore that there should be a General Judgment, 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 Doctrin they may be confirm'd.

Besides, The Fifth. at the apprehension of the Judgment, it is fit that the Godly be comforted, and the Wick­ed terrifi'd, that, considering the Justice of God, the Good should not be dejected, and the Evil may be recall'd from their wickedness, by the fear and expectation of Eternal Punishment. Where­fore our Lord and Saviour, speaking of the Last Day, has declar'd that there will sometime be a General Judgement, Mat. 24 29. and has describ'd 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 Judgment 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 tho 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 Judgment should be exercised by Christ our Lord, that when the Judgment was concerning Men, they might see the Judge with their Eyes, and with their Ears hear the Sentence which should be pronounc'd, and truly perceive the Judgment with their Senses. And it was moreover mosl just, that That man who was condemn'd 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 hang'd on a Tree, and kill'd, and the third day rose again to life, he subjoyn'd: And he has commanded us to preach, and to testifie 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 Judgment. Damase. de fide Or [...]hod. lib. 4.7.27. that these Three principal Signs will go before the Judg­ment, 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 preach'd through the whole world for a testimony to all the Gentils, and then shall the End come: And the Apostle warns us, that we be not seduc'd by any, as tho 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 reveal'd, the judgment will not come. But what will be the Manner and Way of the Judg­ment, the Curate may easily know from the Ora­cles of Daniel, and from the Doctrin of the Evan­gelists, and of the Apostles.

Moreover, IX. The Pro­nouncing and Exposi­tion of the Sentence of the last Judgment. Mat. 24.34. the Sentence to be pronounc'd by the Judge, should be in this place more diligently con­sider'd: For Christ our Saviour, beholding with a chearful countenance the Godly at his Right hand, shall with the greatest love and good-will thus pronounce Sentence concerning them: Come ye the blessed of my Father, possess the Kingdom which is pre­par'd 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 consider'd, that by those words, Pious and Just men are call'd from their Labours to Rest, from a Vally of Tears, to the highest Joy, and from all their Miseries to everlasting Happiness, which they by their Duties of Charity have deserv'd: 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 prepar'd for the Devil and his Angels.

In those former words, X. The Sen­tence of the Reprobate consider'd. Chrysost. in Mat. Hom. 23. August. Ser. 181 de Temp. Greg. lib. 9. Moral. c. 46. Mat. 25.4 [...]. Depart from me: is sig­nifi'd that most extream 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 call'd the Pain of Loss, viz. That the Wicked in Hell shall for ever want the Light of the Vision of God. But that which is added, ye Cursed, does wonderfully increase their misery and calamity. For if when they are to be driven out from the presence of God, they might be thought worthy of some small Blessing, this might truly be some considerable comfort to them. But for as much as they must expect nothing that can allevi­ate their misery; when they are cast out, the Di­vine Justice will rightly follow them with every Malediction and Curse. And then follows, Into everlasting-fire, which other kind of Pain, Divines call the Pain of Sense, because it can be felt by the bodily Senses, as in Stripes, Buffetings, and [Page 78] other more grievous kinds of punishments, among which, there can be no doubt, that the torments of Fire do cause the most exquisite sense of Pain; to which evil, when it is added, that all this wilt be For ever; it is thereby shew'd that the pains of the Damn'd will be loaded with all kinds of punishments. And This, those words which are plac'd in the latter part of the Sentence, more fully declare, Which is prepar'd for the Devil and his Angels: For whereas so it is, that we can more easily endure all troubles if we have some Compa­nion and Consort of our Calamity, by whose pru­dence and humanity, we may in some measure be reliev'd: what at last will be the Misery of the Damn'd, who tho loaded with so great Torments, shall notwithstanding never be deliver'd from the company of the most accursed Devils? And this indeed is the Sentence that shall most justly be denounc'd by our Lord and Savior upon the Wick­ed, as being they, who neglected all works of true Piety, and gave neither Meat nor Drink to the Hungry and Thirsty, took not in the Stranger, cloath'd not the Naked, and visited not the Sick and Imprison'd.

These are the things which the Curats ought often to inculcate into the ears of the Faithful: XI. Discourse of the last Judgment should be frequent, and why? Eccles. 40. Aug. Ser. 120. de Temp. Greg. Hom. 3 9. in E [...]ng. Ber­na [...] Serm. 1. in sesto om­nium sancto­rum. For the Truth of this Article being rightly believ'd, will have great force to bridle the wicked desires of the mind, and hold men back from sinning. Wherefore in Ecclesiasticus it is said, In all thy works remember thy latter end, and thou wilt not sin forever. And indeed hardly will any one be carri'd head-long into wickedness, whom this Considera­tion cannot recal to the study of Piety: That sometime or other he must give an Account before the most just Judge, not only of all his Actions and Words, but also of his most hidden Thoughts, and must suffer Punishment according to his de­sert. But it must needs be that the Just will be more stirr'd up to do Justice, and to rejoyce ex­ceedingly, tho he here lead his life in Want, in Disgrace and Afflictions, when he thinks in his mind of that Day, when after the combat of this [Page 79] troublesome life, he shall in the hearing of all Men be proclaim'd a Conquerer, and shall be receiv'd into his heav'nly Country, and adorn'd with Di­vine Honour. What remains therefore, but that the Faithful be exhorted to take the best manner of life, and exercise themselves in the study of all Piety, that so they may, with the greater Joy, and Security of Mind, wait for and expect the coming of that great Day of the Lord, and so, as becomes Children, with the greatest Earnestness to desire it.

ARTICLE. VIII.

I Believ in the Holy Ghost.] Hitherto those things have bin expounded, I. Fith in the Holy Ghost necessary. so far as the Rea­son of the Argument seem'd to require, which belong'd to the First and Second Person of the Ho­ly Trinity; Now it follows, That those things al­so which in the Creed are deliver'd concerning the Third Person, that is the Holy Ghost, shou'd be ex­plain'd. In treating of which matter, the Pa­stors shou'd use their utmost Endeavor and Dili­gence, Act. 19.2. seeing it is to be suppos'd, That a Chri­stian Man may no more be ignorant of This part, or not believe rightly concerning it, than of the other former Articles. Wherefore the Apostle would not suffer certain of the Ephesians to be ig­norant of the Person of the Holy Ghost: Of whom, when he ask'd, Whether they had receiv'd the Ho­ly Ghost, and when they answer'd. That they knew not whether there was an Holy Ghost, he presently ask'd them; In whom therefore were ye baptiz'd? In which words he signify'd, That the distinct knowledg of this Article is necessary to the Faithful, from which they have this Fruit; especially, that when they consider attentively, That whatsoever they have, they have it of the Gift and Bounty of the Holy Ghost; then do they begin to think more modestly and humbly of them­selves, and to place all their Hope in Gods Prote­ction, which ought to be the First Step of a Chri­stian to the highest Wisdom and Happiness.

We must therefore begin the explanation of this Article from the Force and Notion which here is included in that Name of the Holy Ghost (or Holy Spirit) for the very same may indifferently and rightly be said both of the Father and of the Son, II What the Holy Ghost properly signifies. (for either of them is a Spirit, and Holy;) for we confess that God is a Spirit: and besides that the Angels, and the Souls of the Pious are signify'd by this word, there must care be taken, lest the peo­ple by the ambiguity of the Word, be led into E­ror. In this Article therefore it must be taught, That the Third Person of the Trinity is understood, by the name of the Holy Ghost, after which man­ner in the Holy Scriptures, both of the Old Testa­ment sometimes, and of the New Testament very frequently, he is taken; for David prays: Ps. 50.12. Wisd. 9 17. [...]. 1.9. Matt. 1.20. Luc. 1.35. And take not thy Holy Spirit from me. In the Book of Wisdom we read, Who has known thy counsel, except thou give Wisdom, and send thy Holy Spirit from a­bove? And elsewhere: He created it by his Holy Spirit. And in the New Testament, we are com­manded to be baptiz d, In the name of the Father, and of the Son, and of the Holy Ghost. And we read, That the most Holy Virgin did conceive by the Holy Ghost, and we are also sent by S. John to Christ, Joh. 1.15. who baptizes us with the Holy Ghost; and in many other places besides, in reading we may meet with this Word,

And no one ought to wonder, III. Why the H ly Ghost h [...]s no pro­per name. That a proper name is not giv'n to the Third Person as there is to the First and Second; for the Second Person has there­fore a proper name, and is call'd Son, because his eternal Birth of the Father is properly call'd Generation, as has bin explain'd in the former Ar­ticle. As therefore that Birth is signify'd by the name os Generation: So that Person which flows, we properly call Son, and him from whom he flows, we properly call Father. Now whereas there is no proper name giv'n to the production of the Third Person, but is call'd Spiration and Procession, it follows, That the Person also which is produc'd, want his own proper name. Now his Emanation has no proper name, because we are [Page 81] forc'd to borrow from creat'd things, those Names which are giv'n to God. Wherein, be­cause we know no other way of communicating of Nature and Being but by vertue of Generati­on; for this cause it is, that we cannot express by any proper word, the way whereby God commu­nicates his whole self by vertue of his Love. Where­fore the Third Person is call'd by the common name of Holy Spirit, which verily we understand very well to suit with him from hence, because he pours spiritual Life into us, and without the inspiration of his most Holy Deity, we can do nothing wor­thy of eternal Life.

And now the signification of the Name being explain'd, IV. The Holy Ghost prov'd God equal with the Father and Son. the people are first of all to be taught, That the Holy Ghost is equally God with the Fa­ther and the Son, that he is equal with him, equal­ly Almighty, Eternal, and of infinite Perfection, the supreme Good, and most Wise, and of the and same Nature with the Father and the Son.

Which also the propriety of the word [In] sufficiently shews, First. when we say, I believe in the Holy Ghost, which is fitted to express the force of our Faith in the several persons of the Tri­nity.

And this also is confirm'd by plain Testimo­nies of Holy Scripture; Secondly. for when S. Peter, in the Acts of the Apostles had said: Act. 5. Ananias, why has Satan tempted thy Heart to lye to the Holy Ghost? he presently says, Thou hast not ly'd to Men, but to God. Whom before he call'd Holy Ghost, the same he presently after calls God.

And the Apostle to the Corinthians interprets him to be the Holy Ghost, Thirdly. 1 Cor. 12.6. whom he had call'd God. There are, says he, divisions of operations, but the same God, which works all in all; and then he subjoyns: But all these things works that One and the selfsame Spirit, dividing to every one severally as he will.

Besides, in the Acts of the Apostles, Four [...]hly. that which the Prophets attribute to God only, he ascribes to the Holy Ghost. For Esayah had said: Isay. 6.8. I heard the voice of the Lord, saying, Whom shall I send? and [Page 82] he said to me: Go thou, and say to this people. Har­den the heart of this people, and make heavy their ears, and close up their eyes, lest haply they see with their eyes, and bear with their ears. Which words when the Apostle had cited: Act. 28.25. Well, says he, did the Holy Ghost speak by Esayas the Prophet.

And then, Fifthly. when the Scripture joyns the Person of the Holy Ghost with the Father and the Son, that when he commands, That the name of the Father, Son, and Holy Ghost should be mention'd in Bap­tism, there is no room left us to doubt of the Truth of this Mystery. For if the Father be God, and the Son God, we must be forc'd to confess that the Holy Ghost, who is joyn'd with them in the same Degree of Honour, is God also.

And this may be added, Sixthly. That he who is bap­tiz'd in the name of any created thing, can reap no fruit thereby. Were ye, 1 Cor. 13. says he, baptiz'd in the name of Paul? to shew that this cou'd profit them nothing to the attaining Salvation. When therefore we are baptiz'd in the name of the Holy Ghost, we must needs confess that he is God.

And we may observe this order of the Three Persons in S. John's Epistle also, Seventhly. whereby is prov'd the Divinity of the Holy Ghost: 1 Joh. 5.7. There are Three which bear record in Heav'n, the Father, the Word, and the Holy Ghost, and these Three are One. And al­so in that famous Elogy or Hymn or Praise of the Holy Trinity, wherewith the Divine Lands and Psalms are concluded, Glory be to the Father, and to the Son, and to the Holy Ghost.

Lastly, Eighthly. And which most of all belongs to the confirmation of this Truth, whatsoever we be­lieve to be proper to God, the same the Holy Scri­ptures testifie to agree to the Holy Ghost. And therefore they attribute to him the honour of Temples: 1 Cor. 6.19. 2 Thess. 2.13. Joh. 6.63. 2 Cor. 3.6. 2 Cor. 2.10. As when the Apostle says: Know ye not that your Members are the Temple of the Holy Ghost? so also, Sanctification and Vivification or quick'ning, and to search into the Depths of God: And to speak by the Prophets, and to be every where: All which things are to be attributed only to the Divine Deity.

And this moreover is carefully to be explain'd, V. The Holy Ghost a di­stinct per­son from the Father and the Son. That the Holy Ghost is God so, as that we must confess him to be the Third Person in the Divine Nature, distinct from the Father and the Son, and produc'd by their Will: For to omit other Te­stimonies of Scripture, the Form of Baptism which our Savior has taught, most plainly shews, Matt. 28.19. That the Holy Ghost is the Third Person, which in the Divine Nature, stands of it self, and is distinct from the rest. Which also the words of the Apo­stle declare, when he says, 1 Cor. 13.15. The Grace of our Lord Jesus Christ, and the Love of God, and the Commu­nication of the Holy Ghost be with you all, Amen. The same thing, but much more plainly do those things evidence, which the Fathers in the first coun­cil of Constantinople have added in this place to confute the impious madness of Macedonius: ‘And in the Holy Ghost, the Lord and giver of Life, who proceeds from the Father and the Son, who with the Father and the Son, together is wor­shipp'd and glorified: Who spake by the Pro­phets.’ That therefore they confess the Holy Ghost to be Lord, they declare in this, how much he excels the Angels, which yet are most noble Spirits, created of God: For S. Paul witnesses, That they all are ministring Spirits, Heb. 1.14. sent forth to mini­ster for them who receive the Inheritance of Salva­tion.

And they call him the Giver of Life, VI. Why the Holy Ghost call'd the Giver of life. because the Soul being joyn'd with God does more truly live, than the Body, when it is nourish'd and su­stain'd by conjunction with the Soul. And because the Holy Scriptures attribute to the Holy Ghost this Conjunction of the Soul with God; it ap­pears plainly, that he is most truly call'd Spirit, that gives Life, or quick'ning Spirit.

And now what follows, VII. How the Holy Ghost proceeds from the Fa­ther and the Son. Who proceeds from the Father and the Son, the Faithful are to be taught, That the Holy Ghost, by eternal procession, proceeds from the Father and the Son, as from One Principle: For this the Rule of the Church, from which a Christian may not wander, proposes to us to believe; and it is confirm'd by the authority of Ho­ly [Page 84] Scripture, and Councils: For Christ our Lord, speaking of the Holy Ghost, said: Joh. 16.14 He shall glorifie me, because he shall receive of mine. This same thing is gather'd hence, that in Holy Scripture the Holy Spirit is sometimes call'd the Spirit of Christ, some­times the Spirit of the Father: One while he is said to be sent by the Father, another while by the Son, that it may be plainly signify'd, that he does equal­ly proceed from the Father, Rom. 8.9. and the Son. He that has not the Spirit of Christ, Gal. 4.6. says S. Paul, he is none of his. And the same he calls the Spirit of Christ, when he says to the Galatians: God has sent the Spirit of his Son into your Hearts, crying, Abba, Fa­ther. In S. Matthew he is call'd the Spirit of the Father: Mat. 10.20. It is not ye that speak, but the Spirit of your Father: Joh. 15.25. And our Lord at his Supper said, the Pa­raclet or Comforter whom I will send to you, even the Spirit of Truth, which proceeds from the Father, he shall bear witness of me: And elsewhere, That the same Holy Ghost shou'd be sent from the Fa­ther, Joh. 14.21. he affirms in these words: Whom the Father will send in my name. From whence, when we understand the Procession of the Holy Ghost, it is plain. That the same Holy Ghost proceeds from Both. And these are the things which must be taught concerning the Person of the Holy Ghost.

It is needful moreover to teach, VIII. Of the At­tributes of the Holy Ghost. that there are certain wonderful Effects, and some bountiful Gifts of the Holy Ghost, which are said to spring and flow front him, as from the everlasting Fountain of Good. For tho the works of the most Holy Trinity, which are done extrinsically, are common to the Three Persons; yet many of them are a­scrib'd as proper to the Holy Ghost, that we may know that they come to us of the immense Love of God: For seeing that the Holy Ghost proceeds from the Divine Will, as being inflam'd with Love, it may be perceiv'd, That those Effects which are properly referr'd to the Holy Ghost, do spring from the exceeding Love of God towards us.

Wherefore, IX. Why the Holy Ghost is call'd a Gift. hence it follows, That the Holy Ghost is call'd a Gift: For by the word Gift is signify'd that which is kindly and freely given, [Page 85] without any hope of Reward. And then whatso­ever good things or benefits are bestow'd on us from God (for what have we, as the Apostle says, 1 Cor. 4.7. which we have not receiv'd of God? those things we ought with a pious and thankful Heart to acknow­ledg were given us by the grant and gift of the Holy Ghost. But there are other effects of his: For to omit the Creation of the World, and the Propagation and Government of created things, of which we have made mention in the First Ar­ticle; it was a little before shew'd, That the giving of Life is properly attributed to the Holy Ghost, and it is so confirm'd by the Testimony of Eze­kiel: Ezek. 31.6. I will give you Spirit, says he, and ye shall live

And yet the Prophet reckons up the principal Effects of the Holy Ghost, X. The Gifts of the Holy Ghost. Isa. 11.3. Aug. lib. 15. de Trin. c. 18, & 19. and those which are most especially proper to him: The Spirit of Wis­dom and Ʋnderstanding, the Spirit of Counsel and Fortitude, the Spirit of Knowledge and Piety: and the Spirit of the Fear of the Lord. Sometimes al­so the name of the Holy Ghost is given to those things which are call'd the Gifts of the Holy Ghost. Wherefore wisely does S. Austin admonish us to observe, when in Holy Scripture there is mention made of this word Holy Spirit, that we may dis­cern whether it signifies the Third Person of the Trinity, or his Effects and Operations: For these two are to he distinguish'd with the same dif­ference, wherewith we believe also that the Cre­ator differs from the things he created. And these things are by so much the more diligently to be explain'd, because from these Gifts of the Holy Ghost we draw Rules of Christian Life, and may know whether the Holy Ghost be in us.

But above all other his bountiful Gifts, XI. Justifying Grace the Gift of the Holy Ghost. that Grace is to be valued, which justifies us, and signs us with the Holy Spirit of Promise, which is the Earnest of our Inheritance; for this joyns our Mind to God in the most strict bond of Love; whence it comes to pass, That being inflam'd with the most ardent study of Piety, we begin a new Life, and being made partakers of the [Page 86] Divine Nature, we are call'd, and truly are, the Children of God.

ARTICLE IX.

J Believe the Holy Catholic Church.] With how great diligence the Pastors ought to take care to explain the truth of this Ninth Article to the Faithful I. Why this Article is diligently to be ex­plain'd. S Aug. in Ps 30. v. 15., it may easily be understood, if two things chiefly be consider'd. For first, as S. Austin wit­nesses, ‘The Prophets have spoken more plainly, and openly of the Church, than of Christ, foras­much as they foresaw, That many more might err, and be deceiv'd in this point, than in the Mystery of the Incarnation.’ Nor will there be wanting wicked Men, who after the imitation of the Ape, which fancies it self a Man, wou'd profess that they are Catholics, and no less wick­edly than proudly would affirm the Catholic Church to be only with them. And then, he who has this Truth settled in a sound Mind, shall easily avoid the horrible danger of Heresie.

For not every one, II. Who is tru­ly to be call'd a He­retick. so soon as he has err'd in Faith, is to be call'd a Heretic: But he who neg­lecting the Authority of the Church, stiffly de­fends his impious Opinions. Since therefore it cannot be, that any one can defile himself with the Plague of Heresie, if he believe those things which in this Article are propos'd to be believ'd; let the Pastors be very careful, That the Faithful knowing this Mystery, and being fortify'd against the Wiles of the Adversary, persevere in the Truth of the Faith.

Now This Article depends upon the Truth of the Former: Note. Because seeing it has been already shew'd, That the Holy Ghost is the Fountain and Giver of all Holiness, we now confess, That it is He who be­stows Holiness on the church.

And because the Latins have borrow'd the Name Ecclesia Church, III. What is pro­perly to be understood by the name Church. from the Greeks; after the pub­lishing of the Gospel, they transferr'd it to Sa­cred Matters: But what the Meaning of this word is, is to be shew'd. The word Ecclesia [Page 87] Church signifies a Calling forth: Act. 19.39. But: Writers af­terwards us'd it for a Council and Assembly. Nor is it much to the matter, whether that people worshipp'd the true God, or a false Religion: For, in the Acts it is written of the Ephesians, That when that Scribe had appeas'd the Rabble, he said, If ye enquire of any other matter, it may be resolv'd in a lawful Church (or Assembly.) He calls the Ephesians, who were worshippers of Diana, a lawful Church. Nor are the Gentiles only which knew not God, but the Councils also of Evil and Wicked Men sometimes call'd a Church: I have hated, says the Prophet, Ps. 25.5. the Church of the Wicked, and I will not sit with the Ʋngodly. But then by the common custom of the Scriptures, This word is taken to signifie the Christian Com­mon-wealth, and the Congregations of the Faithful: To wit, those who are call'd to the light of Truth, and the knowledg of God, that casting away the darkness of ignorance and error, they may worship the living and true God with Piety and Holiness, and, to say all in a Word, ‘The Church, as S. Austin says, S. Aug. in Ps. 49. is the Faithful People dis­pers'd throw the whole World.’

Nor are they trivial Mysteries which are con­tain'd in this Word: IV. What My­steries are contain'd in the word Church. For in Calling forth, which Ecclesia or Church signifies, at first sight shines forth the Benignity and Splendor of Gods Grace: and we understand, That the Church differs very much from Other Common-wealths: For They are establish'd by Human Reason and Prudence: But This by the Wisdom and Counsel of God: For he has Inwardly call'd us, by Inspiration of the Holy Ghost, but Outwardly by the Ministery and Labor of the Pastors and Teachers.

Besides, from this Calling, V. How the Church dif­fers from a Synagogue. what ought to be our end, to wit, the knowledg and passession of things Eternal, he will best perceive who shall have consider'd, why in old times the Faithful People under the Law were call'd a Synagogue, i. e. a Congregation, or flocking together: For, as S. Austin teaches. They had this name given them, because after the manner of Cattel, to [Page 88] which it is more suitable to flock together, they look'd only at earthly and transitory things. And therefore rightly is the Christian People call'd, not a Synagogue, but a Church, because despising earthly and mortal things, it follows after those things only which are heavenly and eternal.

There are besides many other Names which are full of Mysteries, VI. Other Names of the Church. 1 Tim. 3.13. deliver'd to signifie the Christian Common-wealth: For it is call'd by the Apostle, the House and Building of God, but if I tarry long, says he to Timothy, that thou mayst know how to be­have thy self in the House of God, which is the Church of God, the Pillar and Ground of Truth.

And the Church is therefore call'd a House, First. be­cause it is, as it were, one Family, which one Father or Master governs, and in which is a com­munion of all spiritual good things.

It is also call'd Christ's Flock of Sheep, Second. whereof he is the Door and Shepherd.

It is call'd the Spouse of Christ, Third. 2 Cor. 11.2. I have betrothed you as a chast Virgin to one Husband, which is Christ, says the Apostle to the Corinthians. And the same Apostle to the Ephesians, Men, love your wives, even as Christ loved the Church: Eph. 2.5. And of Ma­trimony, This is a great Mystery, says he, but I speak in Christ, and in the Cburch.

Lastly, Fourth. Eph. 1.23. Col. 1.24. The Church is call'd the Body of Christ, as may be seen in the Epistle to the Ephesians, and that to the Colossians. And all these severally avail very much to stir up the Faithful to be­have themselves worthy of the immense good­ness and mercy of God, who has chosen them to be his people.

These things being explain'd, VII. The Church Militant and Triumphant Aug. Ench. c. it will be neces­sary to reckon up the several Parts of the Church, and to teach the differences of them, whereby the people may the better understand the Nature, Properties, Gifts and Graces of the Church, so much belov'd of God, and for that cause never inter­mit to praise the most holy Name of God. Now of the Church there are especially Two Parts, whereof the One is call'd Triumphant, the Other Militant.

The Triumphant is that most glorious land hap­py company of the blessed Spirits, VIII. Which is Triumphant and those who have triumph'd over the World, the Flesh and the Devil; and being deliver'd and safe from the Troubles of this life, enjoy eternal Bliss.

But the Church Militant is the company of all the Faithful, IX. Which Mi­litant Aug. lib. 12. de Civ. Dei. c. 9. which yet live in the earth: Which therefore is call'd Militant, because she has con­tinual War with those most implacable Enemies the World, the Flesh and the Devil. Nor is it yet to be thought that there are Two Churches, but that of the same Church, as was said before, there are Two Parts, whereof the One is gone before, and has already obtain'd the Heavenly Country: The Other daily follows, till at last being joyn'd with our Saviour, she shall rest in everlasting Happiness.

Now in the Church Militant there are two sorts of Men, Good and Bad; X. In the Church Mi­litant are both Good and Bad Men. 2 Tim. 2.19. Concil. Trid. sess. 6. c. 12. Mark this. the Wicked being indeed partakers of the same Sacraments, profess the same Faith as the Good do, but in their Life and Manners are far unlike. Now these in the Church are call'd Good, who are conjoin'd and knit together, not only in profession of Faith and communion of Sacraments, but also in the Spirit of Grace and Bond of Charity; of whom it is said, The Lord has known who are his; and Men also may think and conjecture who they are that belong to this number of Pious Men; but no one can certainly know.

And therefore it is not to be thought that Christ our Saviour spake of This Part of his Church, when he remitted us to his Church, and commanded us to obey Her: For since She is out of our knowledge, who can be assur'd, to whose Judgment we are to fly, and whose Authority we must obey? The Church therefore includes both the Good and Bad, as both the Holy Scripture, and the Writings of Holy Men Testifie: according to which Sentence is written that of the Apo­stle, Ephes. 4.4. There is One Body and One Spirit.

Now this Church is known, XI. By what Fi­gures and Si­militudes the Church was signifi'd Mat. 13.17. Mat. 13.24. Luc. 3.17. Mat. 15.12. being compar'd 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 Draw­net let down into the Sea, or to a Field, in which Tares were over-sown: or to a Tresh­ing-flore, in which is contain'd 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 tho 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 ought 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 joyn'd to the Body, Eph. 4.4. so also are Wicked Men contain'd 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 deny'd, but that they are in the power of the Church, as those who may be judg'd by her, and condemn'd with an Anathema. Lastly, The Excommunicate persons also, in that by the judg­ment of the Church, they are turn'd out of her, they belong not to her Communion till they re­pent. But as concerning the rest, even the Wick­ed [Page 91] 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 us'd to be signifi'd by the name of the Church, XIII. Private Fa­milies, Pa­stors and Sa­cred Places also call'd 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 signifi'd the Prelates and Pastors there­of: If he bear not thee, says Christ, tell it to the Church; in which place are design'd 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 call'd 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 open'd 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 describ'd 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 scatter'd far and wide, is call'd 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 Churches Unity. who by Law­ful Succession, possesses the Chair of Peter the Prince of Apostles; of whom this was the ap­prov'd Sentence and Judgment 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 Pe­ters 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 Noahs Ark, he shall perish by the prevalence of the Flood.’

Which also was long before prov'd by Irenaeus and Cyprian, Iraeu. lib. 3. contra Haeres. c. 3. B. Cypr. de Simpl Pre­lat. 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 tho 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 Ʋnity, He by his own Authority dispos'd the Original of that same Ʋnity, which was to begin in One, &c.’

And then Optatus of Milevis says, Optatus ini­tio lib. 2. ad Farmen. ‘It cannot be charg'd upon you as of ignorance, seeing you know that in the City of Rome was first plac'd by Peter, the Episcopal Chair, in which Peter, the Head of all the Apostles, sate: In which One the Ʋnity 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 receiv'd 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 im­moveable, 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 Baptizes and absolves, and yet he makes Men the outward Ministers of the Sacraments): So he has plac'd 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 Ʋnity, when he exhorts the Ephesians, he says, Be earnest to preserve the Ʋnity of the Spirit in the bond of Peace. For as the Body of Man is made up of many Mem­bers, and all are nourish'd 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 call'd for we all hope for the [Page 94] 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 learn'd from that place of the Prince of Apostles, But ye are a chosen generation, a Holy Nation. But she is call'd Holy, because she is consecrated and dedicated to God; for so other things of this kind, though they are corporeal, are us'd to be call'd 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 call'd Holy.

Nor should any one wonder, Note. that the Church is call'd Holy, altho within her are contain'd many Sinners. For the Faithful are call'd Holy, because they are made the People of God, and by recei­ving Baptism and Faith, have consecrated them­selves to Christ, altho in many things they offend, and perform not the things they have promis'd: even as they who profess any Trade or Art, tho they observe not the rules thereof, are yet call'd Tradesmen. Wherefore S. Paul calls the Corin­thians Sanctifi'd 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 call'd Holy, Secondly. because, as the Body, she is joyn'd with her Holy Head Christ the Lord, who is the Fountain of all Holiness, from whom are pour'd 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 receiv'd the Grace of Holiness, the Grace of Baptism, and of Remission of sins.’ And a little after, ‘If all Christians, and all the Faith­ful [Page 95] being baptiz'd in Christ, have put him on; as the Apostle says, Gal. 3.27. As many of you as have been baptiz'd, 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 sanctifi'd, and wash'd in his Blood. Con­cerning the Holiness of the Church, see Justin Mar­tyr in both his Apologies. Tertul. in his Apologie. 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 stil'd Catholic, to wit, Ʋniversal, 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 Free-men, Male or Female.’ Wherefore it is written, Apoc. 5.6, 10. Thou by thy blood hast redeem'd 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, [Page 96] all which were constituted and founded upon that One Corner-stone Christ, who made Both to be One; who has proclaim'd Peace to them that are near, and to them that are afar off. And she is call'd Ʋniversal 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 discern'd from the false.

And we may also know the true Church from its Original, XVIII. Another Rule yo know the True Church from the False. which it has from the Grace reveal'd by the Apostles: For her Doctrine is True, not New, not lately sprung up, but long ago deliver'd by the Apostles, and dispers'd through all the World; and hence it is, that none can doubt, That the im­pious Doctrines of Heretics are far different from the Faith of the Church, seeing they are against that Doctrine of the Church, which has been preach'd from the Apostles to this day. And therefore, that all may understand which is the true Catholic Church, the Fathers, by Divine In­spiration, have added this word APOSTOLIC. Of the marks of the True Church, see August. con­tra Epist. Fundamenti, c. Tertul. lib. toto de Prae­script.

For the Holy Ghost who presides in the Church. governs it by no other than Apostolical Men. Which Spirit was first given to the Apostles. and afterwards by the infinite goodness of God has always continu'd in the Church. But as this One Church cannot err in the delivery of Faith and Discipline of manners, XIX. Why the Church is call'd Ap [...]stolic. Aug. contra Crescen. lib. 1. c. 33. seeing she is govern'd by the Holy Ghost; so it must needs be, that all others, which falsely claim to themselves that Name, and being also led by the Spirit of the Devil, are most dangerously out of the way, both in Doctrine and Practice.

But because the Figures of the Old Testament have a great influence to stir up the minds of the Faithful to call to remembrance those excellent things, XX. Two figures of the Church. for which cause chiefly the Apostles us'd them [Page 97] The Curat may not pass over that part of Do­crine also which is so profitable.

And amongst these, The First. Gen. 6. Noahs Ark has an excel­lent signification, which for this reason on­ly, was made by Gods command, that there might be left no room to doubt, but that it signifies the Church. Which God has so constituted, That whosoever by Baptism enters therein, may be safe from all danger of eternal Death: But they who were out of it, as it happen'd to them who were not receiv'd into the Ark, were overwhelm'd with their own wickedness.

Another Figure, is that great City Jerusalem, The other. under the Name whereof many times the Holy Scriptures understand the Holy Church: to wit, That in her alone it is lawful to offer Sacrifice: Because also in the Church of God only, and no where else the true Worship, and the true Sacri­fice, which can any ways be pleasing to God, may be found.

And now in the last place, XXI. The Church to be be­liev'd by Faith, and bow. concerning the Church it must be taught, After what manner that we are to believe the Church, belongs to the Ar­ticles of Faith. For tho any one perceives by reason and sense, That the Church, i. e. that Compa­ny of Men, is in the World, which are dedicated and consecrated to Christ our Lord: Nor does there seem any need of Faith to conceive this, when neither Jews nor Turks do at all doubt of it: Yet those Mysteries which, as has already been declar'd in part, and partly will be said further in he Sacrament of Orders, are contain'd in the Holy Church of God, that mind which is illumi­nated by Faith only, and not convinc'd by any reasons, can understand. Seeing therefore that this Article, no less than the rest, quite surpasses the strength and reach of our understanding: We very rightly confess, That we come not to know the Church's Original, Gifts and Dignity, by Huaman Reason, but behold them with the Eyes of Faith.

For neither were Men the Authors thereof, XXII. Who the Author of hte Church Ps. 89.5. but the very Immortal God, who has built it upon a most firm Rock, as the Prohet witnesses; The most High has sounded it. For which reason it is, call'd Gods Inheritance, and the people of God: And the Power it has, is not of Man, but given her by the gift of God. Wherefore as by the mere Power of Nature, we cannot attain to her; so also by Faith only we understand, That in the Church are the Keys of the Kingdom of Heaven, and that to her is given Power to Forgive Sins, to Excommunicate, and to consecrate the true Body of Christ; and then that the Citizens which belong to her, Heb. 13.14. have not here a lasting City, but seek one to come.

It is necessary therefore to believe, XXIII. We must be­lieve the Church, but not in the Church. Aug Ser 1.31. de Temp. That there is One Holy and Catholic Church: For so we believe the Three Persons of the Trinity, the Father, the Son, and the Holy Ghost, as to place our Faith In them. But now changeing the manner of speak­ing, we profess to believe the Holy, not [In] the Holy Church: That by this different way of speaking. God, who is the Author of all things, may be distinguish'd from the things which were created, and to acknowledg that all those excel­lent benefits which are bestow'd on the Church, were receiv'd of the Divine Goodness.

The Communion of Saints.] When S. John the Evangelist wrote to the Faithful, XXIV. This part of the Article to be dili­gently ex­plain'd. 1 Joh. 1.13. of the Divine Mysteries, why he taught them therein, he gives this Reason: That you also, says he, might have Fellowship with us, and our Fellowship is with the Father, and with his Son Jesus Christ. This Fel­lowship is plac'd in the Communion of Saints, of which we are to speak in This Article. And would to God in explaining hereof, Aug. in Joan Tr [...]act. 32. the Teachers of the Church would imitate the diligence of Paul, and the other Apostles. For it is not only a kind of Interpretation of the former Article, and a Doctrine full of profit and advantage; but it also shews what the Use of those Mysteries is, which are contain'd in the Creed: For we are to search into, and learn all those things for this end, that we [Page 99] may be admitted into this so blessed and glorious a Fellowship of the Saints, and being once admit­ted, consequently to persevere, Coloss. 1.12. giving Thanks with Joy to God the Father, who has made us worthy to partake of the Lot of the Saints in Light.

Firft therefore, XXV. Wherein is plac'd the Communi­on of Saints. the Faithful are to be taught, That This Article is as it were a kind of Expli­cation of that which goes before concerning One Holy Catholic Church: For the Unity of that Spi­rit by which she is govern'd, causes that whatso­ever the Church has, is Common: For the Fruit and Benefit of all the Sacraments belongs to all the Faithful; by which Sacraments, as by Sacred Bands, they are coupl'd and joyn'd with Christ, 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 signifie 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 tho this name be suitable to all the other Sacraments, since they joyn 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 consider'd. 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 prov'd 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 our selves 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 tho 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 griev'd, the rest also by Con­sent and Nearness of Nature, do grieve; and on the contrary, if one be well dispos'd, all the rest rejoyce with it. The same thing we may contem­plate in the Church, in which, tho 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 assign'd to every one his own Office, Note. for as there were plac'd 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 de­priv'd of, who are in mortal sin. Aug. in Ps. 70. Serm. 2. to wit, those who are as it were bound in wickedness; and estrang'd from the Grace of God, are not depriv'd 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 fro Grace are common Gifts. but there is also given Grace for Grace, among which is reckon'd Know­ledg, 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 Publick 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 Mans 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 prepar'd 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 convin'd 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, number'd 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 contain'd in it: For as was said before, With­out a certain belief of those things which in the Creed are propos'd to be believ'd, there can be no entrance to any Body to Christian Piety. But if that which of it self ought to be known of all Men, seems fit to be confirm'd by some Testimo­ny; that surely will be sufficient, which our Sa­vior, a little before his Ascension into Heaven, witness'd concerning this matter, when he open'd the Understanding of his Disciples, that they [Page 102] might understand the Scriptures: Luc. 24.46. It behov'd, 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 preach'd to all Nations, beginning at Jerusalem.

Which words if the Curats consider, II. The Curats 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 Curats Duty therefore, as to this Point, to teach, not only that Forgiveness of Sins may be had in the Catholic Church, of which Esayah prophesi'd: 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 prescrib'd by Christ our Lord, it must be believ'd, That Sins are truly forgiven and pardon'd.

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 cleans'd by Holy Baptism, is so fully given us, that nothing either of Sin, whether contracted by Birth, or Wilfully committed re­mains to be wip'd away, or of Punishment to be endur'd. 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 de­liver'd 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, altho he had sinn'd 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, [Page 103] and whatsoever Thou shalt bind on Earth, shall be bound also in Heaven; and whatsoever thou shalt loose on Earth, shall be loos'd also in Heaven. So also, Whatsoever ye shall bind on Earth, shall be bound also in Heaven; and whatsoever ye shall loose on Earth, shall be loos'd also in Heaven. And then S. John testifies, That the Lord, when he breath'd 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 retain'd.

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 ima­gin'd, 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 offer'd. But neither is this very Power so li­mited, as that it may be us'd at some appointed Time only: For at what hour soever a sinner will return to Health, he is not to be rejected, as our Savior has taught, when, to the Prince of Apo­stles, asking 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 believ'd, 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 [Page 104] 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 Curat shall endeavour to evidence the dignity and largeness of this Grace; and this may be seen chiefly 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 confirm'd 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 sayings of the ancient Fathers are most true, wherein they confess that Sins are par­don'd to Men by God only: Nor is so wonderful a work to be referr'd to any other Author, Isay. 43. than to his supream 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 ought to be observ'd in a Debt of Mony. As there­fore Mony 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 dayly 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 Savior first of all, as Man, tho 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 [Page 105] into Heaven, there to sit forever at the right­hand of God, he granted this Power to the Bi­shops and Priests in the Church: Altho, 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 chiefly 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 wel 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 determin'd 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 endur'd the Punishment, which for our sins we had deserv'd, and the Just was condemn'd for the Unjust, the Innocent was put to a most bitter death for the Guilty. Wherefore when we seriously consider with our selves, 1 Pet. 1.18, 19. That we were not redeem'd 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 advantagious than this power of forgiving sins, which shews 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 Paradice, which before being shut, our Savior by his Passion has open'd to all, he has shut again against himself. Which when we remember, we cannot chuse, but that the consideration of Mans Misery will extreamly grieve us, But if we bend our mind to this admirable Power which God has given to his Church; and being confirm'd in the Faith of this Article, believe that this Power is of­fer'd to every one, so that being assisted by Gods help, he may be restor'd to his former state of [Page 106] dignity; then are we forc'd with the highest joy and gladness to exult and give immortal Thanks to God. And truly, if those Medicines are us'd to seem welcome and pleasant which the skilful and careful Physitian prepares for us when we are sick; how much more pleasant ought 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 apply'd to the Bo­dy; but when they bring most certain Health to those who desire to be heal'd.

The Faithful therefore are to be admonish'd, XI. The Benefit of Remission of Sin dili­gently to be us'd. 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 sup­pos'd, not to despise it; and specially seeing the Lord has deliver'd to his Church this Power of forgiving sins, to this end, that all might use this wholsome remedy. For, as no one without Ba­ptism can be expiated or cleans'd; 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 warn'd, XII. The Easi­ness of ob­taining Par­don not to be abus'd. 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 discover'd 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 fear'd, 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 propos'd to the Belief of the Faithful, not only by the Holy Scriptures, but is confirm'd 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 therfore the Curat shall take no less pains and care, than the wickedness of many has labour'd 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 shew'd.

But first of all this is to be noted, II. Why the Resurrecti­on of Men call'd the Resurrecti­on of the Flesh. That in this Article the Resurrection of Men is call'd the Re­surrection of the Flesh. And this is not done without good reason: For the Apostles would teach what is necessarily to be suppos'd, That the Soul is, immortal. Wherefore lest any one might think that the Soul dy's together with the Body, and that Both were to be restor'd 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 tho 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 restor'd 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 Heresie, which, during the Apostles life, was Hymenaeus and Phile­tus's, 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 con­firm'd.

But it is the Curates Part to illustrate and clear this Truth by Examples taken out of the Old and New Testaments, IV. How the Resurrecti­on of the Flesh is to be prov'd. and out of all other Church Histories: For some were restor'd to life by Eli­lijah and Elisha, in the Old Testament; others, be­sides those which Christ our Lord rais'd 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 rais'd from death, so must we believe that all shall be call'd 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 skill'd 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. Mathew re­lates of the dispute our Saviour had with the Sadducees, besides what the Evangelists tell us of the last Judgment: And hither is to be referr'd what the Apostle has exactly discours'd in his Epistle to the Corinthians and Thessalonians.

But tho to Faith this thing be most certain, V. Similitudes where by the Resurrecti­on is clear'd. yet it will be very profitable, both by Examples and Reasons to shew, that That which Faith offers to be believ'd, 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 quickn'd, except it dye 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 pleas'd 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 shews; ‘For the Light, says he, is daily, as it were by Dying, withdrawn from our Eyes, and as by Rising again, it is recall'd again; and that Trees lose their greenness, and again as by a kind of Resurrection they are repair'd; and the Seed by putrifying dies, and again by springing it rises again.’

Besides, VI. The Resur­rection prov'd 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 praeternatural 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 joyn'd with their Bodies. Whence it also follows, that there will be a Resurrection of the Bodies. Which kind of ar­gument our Savior seems to have us'd, 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 propos'd 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 suffer'd, their due punishments; and of the other sort, in [Page 110] a great measure without the rewards of their vertues; it must needs be, that the Soul be again joyn'd 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 punish'd or rewarded. Which Point has been ex­cellently handled by S. Chrysostom, in his Homilie 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, tho 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 endur'd 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 judgment 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 troubl'd, 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 compleat 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 disjoyn'd from the Body. Whence it follows, that the Re­surrection of the Body is necessary to make the Souls Happiness compleat.

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 rais'd 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, tho 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 Judgment.

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 ad Thes. c. 4. we mean as well those, who shall be dead before the coming of the judg­ment, as those who shall then dye. For that the Church does acquiesce in this Sentence or Opini­on, which affirms that All shall dye, none except­ed; and that this sense is most agreable 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 carry'd up, they shall dye, 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 ap­prov'd 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 perswaded that this very, and there­fore the same Body which is each of our own, tho it be corrupted and reduc'd to Ashes, yet that it shall be rais'd 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 shewing by the word [This] every ones own proper Body. Job also has most clearly propheci'd hereof; Job [...]9.26. And in my flesh, [Page 112] says he, shall I see God, whom I my self shall see, and my Eyes shall behold, and not another. This very thing is gather'd 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 shew'd, 1 Cor. 5.10. we shall have no ground to doubt of this matter. For therefore as we have taught, will the Body be rais'd 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 serv'd 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. Ep st. 59. & 6 [...]. but whatso­ever does belong to the Truth of its Nature, and to the comliness and ornament of Man, shall be re­stor'd. 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 unweildy with Fat, he shall not assume that Load of his Body; but whatsoe­ver exceeds the true measure thereof, will be accounted supertiuous: And on the contrary, whatsoever either Sickness or Old Age has done in the Body, shall by Christ's Divine Power be repair'd, as, if any have been overpin'd, and made thin by Leanness; baecause Christ not on­ly has repair'd our Body, but whatsover 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 number'd, which according to the Divine Wisdom shall be repair'd.’

And first, X None m [...]'d af­ter the Re­surrection. All the Members, because they be­long to the Truth of Humane Nature, shall be restor'd together: for those who were Blind even from their very Birth, or by any Disease had [Page 113] lost their Sight, the Lame and the Creeples, and those who were impotent in any of their Mem­bers, shall rise again with intire and perfect Bo­dies; for otherwise the Desire of the Soul, which is prone to conjunction with the Body; would be dissatisfi'd, whose desire notwithstanding in the Resurrection, we believe without doubt shall be fulfill'd. Besides, it is sufficiently apparent, that the Resurrection, no less than the Creation, is to be reckon'd 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 allow'd concerning the Martyrs only, XI. Scars of the Martyrs 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 Dismembring which they suffer'd, 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 Pretious Stones, even as do the Scars of Christ's Wounds.’ And this also is truly said of the Wicked, tho 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 as­crib'd to the particular Members, but to the Person to whose Body they were joyn'd: For to those who have done Penance, they shall be re­stor'd to be Rewarded; but to those who neglected it, to be punish'd. Now if these things be se­riously consider'd by the Curats, 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 propos'd 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, al­tho that very same Body shall be rais'd from the dead, which before dy'd; 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 Christs famous Victory has merited, XIII. Whence our Bodys 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 destroy'd: 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 overpower'd: And it was agreeable to the same Divine Justice, That the Good should for ever enjoy a bless'd Life: And the Bad suffering eternal Torments, should seek for Death, but should not find it: Should wish to dye, but Death should fly from them. This Immortality then is common to the Good and to the Bad.

Furthermore, XIV. Four Gifts of the Glory of our Bodys. the reviv'd Bodies of the Saints will have some signal and excellent Oraments, whereby they shall be render'd much more Noble than ever they were before, and specially these Four which are call'd Dowers or Gifts, and have been observ'd by the Fathers from the very Do­ctrin 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. [Page 115] 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 shew that it belongs properly to the Glorious Body: For Impassibility is not common to them with the Damn'd whose Bodies, tho they be incorruptible, yet they can burn, and freez, 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 Savior 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 declar'd 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 Dishonor, it rises in Glory. Of this Glory the people of Israel in the Wilderness saw a kind of resemblance, when Moses's Face, 2 Cor. 3.7. by talking with God, and being in his presence did so shine, that the Children of Israel could not stedfastly 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 deriv'd. But with This Gift, we are not to believe, That all are alike adorn'd as they are with the former. For all the Bodies of the Saints shall be indeed equally impassible, but the same Splendor 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 joyn'd that which they call Agility or Swiftness, Agility. whereby the Body shall be freed from that weight wherewith it is now press'd: And may with the greatest ease be so [Page 116] mov'd 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 rais'd in Power.

And to these is added that which is call'd Sub­tilty: by vertue whereof the Body is wholly made subject to the government of the Soul, serves her, and is ready at her commands. And this is shew'd by the Words of the Apostle, 1 Cor. 15.44 It is sown an Animal Body, it is rais'd 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 knowledg 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 reveal'd them to little ones. For how many Men have there been exceedingly commendable for Prudence, or furnish'd 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 good-will 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 joyn'd to us, either by kindred or friendship, we can easily comfort both our selves and others, which kind of comfort it's manifest the Apostle us'd 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 learn'd 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 offer'd them, they will easily be drawn to the study of vertue 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 punish'd, who at that last day shall come to the Resurrection of Judg­ment.

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 Curats shall never intermit to inflame their minds with the propos'd rewards of Eternal Life, and shall teach them that all things, yea even the most difficult are to be endur'd for the Christian names sake; are to be esteem'd as easie and plea­sant, and that they should be render'd more rea­dy and chearful to obey God.

But because under these words, II. What the Discipline of this Ar­ticle is. which in this place are us'd to declare our Happiness very ma­ny Mysteries lye closely hid, they are so to be open'd, that according to every mans capacity, [Page 118] they may be clear'd. The Faithful therefore are to be admonish'd, That in these words Life Ever­lasting, is signifi'd as well, that Blessedness which satisfies the desire of the Bless'd, 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 conceiv'd, who in the Gospel asked of our Lord and Savior, 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 gather'd from many places. But by This name especially, that most excellent Blessed­ness is call'd, 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 design'd, especially see­ing there have not been wanting Men, puffed up with an opinion of a vain kind of Wisdom, who have plac'd the Chiefest Good in those things which are perceiv'd 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 Curats 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 Ʋngodliness 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 seem'd [Page 119] 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 Vertue of these words [The Life Everlasting] we perceive, that Happiness once gotten, can never be lost, as some falsely have suppos'd; 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 Bless'd Man chuse but greatly desire forever to enjoy those good things which he has gotten. Wherefore, unless that Possession be sure and settl'd, it must needs be troubl'd 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 Bless'd who live in their Heavenly Country, V. Everlasting Bliss cannot be express'd 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 Bless'd Life, sufficiently shew: 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 signifi'd in words, which suit no better with the Bless'd, 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 signifie it perfectly by any proper name. For tho 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, Paradice, 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 Curats may not pretermit the occasion offer'd them in this place, VI. The force of this Ar­ticle to per­swade 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 us'd to be reckon'd. among the greatest Goods of Nature, and in this Good chiefly, 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 call'd 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 defin'd, ‘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 Apocalyps 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 past away. But then the Glory of the Bless'd 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 compass'd about with it, we may abundantly satiate the desire of our Heart. But tho, lib. 3. ult. as S. Austin writes, it seems more easie to number up the Evils we shall want, than the Goods and Pleasures we shall enjoy; yet it must be endeavored 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 learn'd 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 call'd Essential Goods, and the other Accessory. And indeed that solid Bliss, which we may call by the common name Essential, is plac'd 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 shews, 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 our selves shall be made as Gods.

For they who enjoy him, VIII. What kind of Persons the Blessed shall be, in Glory. tho 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 knowledg of him, it follows that no one can see his Nature and Being, unless his very Divine Be­ing be pleas'd to joyn it self with us: And this the Apostles words shew. 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 dīvin. nom. c. 1. For that he says darkly, S. Austin interprets of a Resem­blance fitted to know God by, which also S. Dennys plainly shews, when he affirms, That the things above cannot be perceiv'd by any resemblance of things below; for neither can the Being and Sub­stance [Page 122] 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 know­ledg 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 re­strain'd 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 joyn 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 splendor, 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 our selves, 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 tho the substance thereof be not chang'd, 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 in­flam'd with the Love of God, are so wrought up­on, [Page 123] that tho 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 Bless'd. 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, Honur and Peace to every one that does good: The First. For the Blessed shall indeed throwly enjoy Glory, but not that glory only which we have shew'd to be Essential Bliss, or very nearly related to the nature thereof; but that also which consists in the clear and plain knowledg which every one shall have concerning the great and excellent dignity of another. But then how great must that Honor be accounted, which is given them by the Lord himself, when they shall no longer be call'd Servants, but the Friends, the Brethren and Children of God? Wherefore our Savior will thus salute them with the most kind and courteous expressions: Luc. 12.4. Come ye blessed of my Father, possess the Kingdom prepar'd for you: That we may deserv'dly cry out; Matt. 25.34. Thy Friends, O God, are too much honour'd. But they shall also be highly prais'd 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 Honor in the Hearts of all Men, and especially of the Honor of those Men, who are most excellent for Wisdom, because they look upon [Page 124] them as the most commendable Witnesses of their vertue; how much may we think will this add to the glory of the Blessed, when they shall every one exceedingly honor and reverence one another?

It would be endless to reckon up all the Delights which the Glory of the Bless'd shall be crouded with: The Third. And indeed neither can we in Thought con­ceive them. But yet the Faithful ought to be as­sur'd, That whatsoever delights happen to us in this life, or can but be wish'd for, whether they belong to the knowledg of the Mind, or to the perfect disposition of the Body, the Bless'd Life of the Saints in Heaven, shall flow with plenty of all such things; 1 Cor. 2.9. altho all this will be in a higher degree than Eye can see, Ear hear, or the Heart of Man conceive, as the Apostle affirms.

For the Body which before was thick and burly, The Fourth. when in Heaven, Mortality being taken away from it, it shall be made tenuious and spiritual, shall want no more sustenance,

And the Soul with the greatest contentment shall be exceedingly satisfi'd with the Eternal Food of Glory, The Fifth. Luc. 12.37. which the presence of the Master of that great Feast will minister to all,

And now who can desire costly Cloaths or Royal Ornaments for the Body, The Sixth. where there will be no use of such things, but all shall be cloathed with Immortality and splendor, and adorn'd with the Crown of Everlasting Glory?

And if to the happiness of Man, The Seventh there be want­ing a large and stately House, what can be imagin'd either more large or stately, than Heaven it self, which shines every where with the Brightness of God? And therefore the Prophet, when he put before his Eyes the beauty of this dwelling, and grew warm with the desire of coming to those Seats: Ps. 83.1. How lovely, says he, are thy Tabernacles, O Lord of Hosts! my Soul longs, yea even faints for the Courts of the Lord: My Heart and my Flesh have greatly rejoyc'd in the living God. And that this might be the desire of all the Faithful, That this may be the common voice [Page 125] of all, as the Curats ought earnestly to wish, so ought they with diligent study to endeavor it: Joh. 14.2. For in my Fathers House, says our Lord, there are many Mansions, in which shall be given greater or les­ser rewards, according to every ones desert; 2 Cor. 9.6. For he that sows sparingly, shall reap sparingly, and he that sows in Blessings shall reap of his Blessings.

Wherefore they shall not only excite the Faith­ful to that Bliss, XIII. The sure way of get­ting Bliss. but also they shall frequently ad­monish them that this is the way to obtain it; that being furnish'd with Faith and Charity, and per­severing in Prayer, and in the due use of the Sa­craments, they exercise themselves in all offices of kindness towards their Neighbour; and so by Gods mercy who has prepared that blessed glory for them that seek him, it shall come to pass, that at length that shall be fulfill'd which was spoken by the Prophet: Isa. 32.28. My people shall sit in the beauty of peace, and in the Tabernacles of Safety, and in wealthy Rest.

THE CATECHISM FOR THE CURATES, BY THE DECREE OF THE Council of TRENT.
PART II.

Of the SACRAMENTS.

SInce every Part of Christian Doctrin stands in need of the knowledge and di­ligence of the Pastor: I. The Know­ledge of the Sacraments necessary for the Cu­rats. See the Council of Trent. Sess. 17. Then surely the Discipline of the Sacraments, which even by Gods command is necessary, and very full of profit, requires the skill and industry of the Curat; and that by the diligent and frequent use thereof, the Faithful may be fitted worthily and savingly to be made partakers of these most excellent and most holy things; the Priests should stick close to the rule of that Divine Prohibition: [Page 127] Give not that which is holy to dogs, Mat. 7.6. neither cast ye your pearls before swine.

In the first place therefore, II. The Word Sacrament taken di­versly. because we must treat in general of all the kinds of Sacraments, we must begin with the Signification and Notion of the word Sacrament, and explain the dubious meaning thereof, that it may more easily be un­derstood what the proper sense of the word in this place is. Wherefore the Faithful are to be taught, that the name Sacrament, as to our purpose, is ta­ken by Prophane, By Pro­phane Au­thors. otherwise than by Sacred Wri­ters; for some Authors by the word Sacrament would signifie that Obligation, when we are bound by Oath to some Service of which kind is that Oath wherewith Souldiers promise to do faithful service to the Common Wealth; and this is call'd a Military Sacrament or Oath; and this seems to be the most usual acceptation of the word amongst them. But among the Latin Fa­thers, And by the Fathers. who have written Divinity, the word SACRAMENT is taken to signifie some Holy Thing which lies close hid; as the Greeks, to signifie the same thing, us'd the word Mystery. Now in the same sense we understand the word Sacrament is to be taken, when it is thus written in the Epistle to the Ephesians, That be might make known to us the Sacrament of his will: Eph. 1.9. And to Timothy, Great is the Sacrament of Godli­ness: 1 Tim. 3.6. Wisd. 2.22. And in the Book of Wisdom, They understood not the Sacraments of God. In which places, and many more, may be observ'd, that the word Sa­crament signifies nothing else, but some Holy Thing kept hid and secret.

Wherefore the Latin Doctors have thought that the Sacraments might conveniently be call'd certain Sensible Signs, III. What the Name Sa­crament here proper­ly signifies. which work or effect that grace which at the same time they signifie, and, as it were, put before our Eyes. Tho S. Gregory thought, that they may therefore be call'd Sacraments, be­cause the Divine Power under the Veils of cor­poreal things, secretly works Salvation. D. Greg. in I Reg. c. 16. v. 13.

Nor can any one suppose that this name Sacra­ment has lately been brought into the Church; IV. The ancient use of the word Sacra­ment. for he that shall have read S. Hierom and S. Austin, will easily see, that the ancient Writers of our Religi­on, have very frequently us'd the name of Sacra­ment, and sometimes also the name of Symbole, or Mystical Sign, or Sacred Sign, to signifie that thing whereof we are speaking; and let this be spoken concerning the Name of a Sacrament; which al­so indeed agrees to the Sacraments of the Old Law; to teach which, the Pastors have no need, seeing they are taken away by the Law and Grace of the Gospel. See Hieron. in Amos c. 1. v. 11 & Tren. c. 1. v. 15. Aug. in Joan. Tract. 80. in fine: & contra Faust. lib. 19. c. 12. Cypr. Epist. 15. & lib. de Bapt. Christi.

But besides the reason of the Name, V. What a Sa­crament is. which hi­therto has bin declar'd, the Nature and Vertue of the thing is diligently to be inquir'd into; and it must be taught▪ the Faithful, what a Sacrament is. For there is no one can doubt, but that a Sa­crament is One of that kind of Divine Things, whereby Righteousness and Salvation is obtain'd. But tho there are many ways or reasons which may seem fit and accommodated to explain this matter; yet there is none shews it more fully and clearly than S. Austins Definition, which all the School Doctors after him have follow'd, 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 sence 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 ex­plain'd. 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 signifie any other thing, but meerly for their own sakes. Of this number may be reckon'd 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 [Page 129] kind; for if you take away from Words the vertue of Signifying, then the Cause also why those words were made use of, seems to be taken away. These therefore are Signs properly so call'd. 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 pass'd there.’

Which being so, VII. A Sacra­ment prov'd 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 us'd 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 perceiv'd by Sense. For Baptism (that what is taught, may be better known by an ex­ample) when we are outwardly wash'd 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 wash'd away, and our Souls enrich'd and adorn'd 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 gather'd from Scri­pture, that a Sacrament is to be reckon'd 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 baptiz'd in Jesus Christ, Rom. 6.3. are baptiz'd in his Death. We may know, that Baptism has this signification, to wit, as the same Apostle says, Rom. 6.4. That we are bury'd 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 [Page 130] Holy, which are signifi'd and contain'd in, and wrought by them: And knowing the Holiness of them, they will be the more mov'd 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 subtily has disputed concerning the truth of Signs.

For some Signs are call'd Natural, which be­get in our minds the knowledge of some other thing besides it self; (and this, as was before shew'd, is common to all Signs): as Smoak, whereby presently is understood that there is Fire. And this Sign, for this Cause is call'd Natural; because Smoak does not in the Will signifie Fire; but the Use of things causes, that when any one sees Smoak only, he presently in his mind and thought perceives that there is also the nature and vertue 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, signifie 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 judg­ment of the Hearing, by which Sense especially are words conceiv'd, which have the greatest vertue 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 [Page 131] 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, Signi [...]ying onl [...] Ex [...]d. 12.15. to signifie 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 vertue 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 reckon'd, 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 signifie. But as we have shew'd 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 shew, that by the Name Holy Thing is signifi'd the Grace of God, which makes us Ho­ly, and adorns us with the Habit of all Divine Vertues; 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 joyn'd to God.

Wherefore to shew 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 Gods appointment has ver­tue both to signifie, 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, tho they are Signs of Holy Things, yet they are not to be call'd Sacraments. Now the truth of this Doctrin it will be easie to prove, by the example of all the Sacraments, as before we observ'd 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 Gods appointment they signifie not any one thing only, but more things together. Which thing may be seen in all the Sacraments, which shew not only our Holiness and Righteousness, but de­clare two other things besides, very nearly joyn'd 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 referr'd as to the End. And this may be observ'd in all the Sacraments. Rightly have the Holy Doctors taught, that eve­ry Sacrament has in it a threefold vertue of sig­nifying; both because it brings to remembrance something already past; and because it points at and shews another thing present; and also because it foreshews something yet to come. Nor is it to be suppos'd, that these things have been thus taught of them, as that it cannot be prov'd by te­stimony of Holy Scripture: For when the Apostle says, Rom 6.3. As many of us as have bin baptiz'd in Christ Je­sus, have bin baptiz'd in his death; he plainly shews, that Baptism is therefore to be call'd a Sign, be­cause it puts us in mind of the Death and Passion of our Lord. And then when he says, We are bury'd together with him by Baptism into Death; that as Christ rose 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 shew'd to be pour'd into us, by verture 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 [...]ome­times signi­fies not one thing only present. divers kinds and ways of sig­nifying, which we have mention'd, it oft happens, that a Sacrament shews and notes not One thing on­ly as present, but more. This is easie to be ob­serv'd [Page 133] by any that consider the most Holy Sacrament of the Eucharist. Wherein is signifi'd 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 shew, How great a Divine Power, how many hidden Miracles are in the Sacraments of the New Law, to prevail with all to revernce them, and receive them with the greatest De­votio [...]

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 Ʋnderstanding, which by nature we see to be so fram'd, that no One can aspire to the knowledg of those things, which are comprehended by the mind and understanding, unless by those things which are perceiv'd by some sense. That there­fore we might the more easily understand those things which are wrought by the hidden power of God, the same supream Maker of all things has most wisely order'd; that of his Good-will 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 offer'd him naked, and not wrapp'd up in coverings: But because the Soul is joyn'd 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: tra c. 24. Because our Minds are not easily wrought upon to believe those things which are pro­mis'd us. And therefore from the very beginning of the World, God has bin us'd very frequently to shew 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 add'd to the words some Signs alsso, which [Page 134] 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 assur'd of Gods assistance who sent him, fear'd 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 Sayings; The Lord con­firm'd 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 Savior Christ, when he promis'd us Forgiveness of Sins, Heavenly Grace, the Com­munion of the Holy Ghost, instituted some certain Signs subject to our Eys and Senses, by which, as by pledges, we might esteem him, as it were, ob­lig'd, 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 vertue which flows from Christ's Passion, i. e. the Grace which he merited for us upon the Altar of the Cross, must be deriv'd upon our selves 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 establish'd 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 joyn'd together by some hand of visible signs.’ [Page 135] 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 shew'd, 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 testifie that we believe, That by vertue of that Water wherewith we are wash'd in that Sacrament, our Souls are Spiritually cleans'd. 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 ty'd 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 esteem'd very much, the Sacra­ments do tame and restrain the Pride of Man's Heart, and make us become Humble, while we are forc'd to submit our selves 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 chiefly necessary to be taught the Faithful, con­cerning the Name, Nature, and Institution of a Sa­crament. Which after that the Pastors shall dili­gently have explain'd, 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 us'd 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, tho we must believe the Sign to be One. For there are Two things of which every Sacrament is made; of [Page 136] which the One has the reason of Matter, and is cali'd the Element, and the other has the vertue of Form, and is commonly call'd The Word: For thus we are taught by the Fathers. Concerning which mat­ter, that testimony of S. Austin is sufficiently known and receiv'd of all, S. Aug. in Joan. Tract. 80. ‘The Word is joyn'd 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 Oyl in that of Extream Ʋnction, 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 shews, Eph. 5.26. Aug. de duct. Chrst. l. 2. [...]3. when he says: Christ lov'd the Church, and gave himself for her, that he might sanctifie her, wash­ing her with the laver of Water in the Word of Life. In which place are express'd 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 vertue, and if They are wanting, it must needs be very hard to know, What is signifi'd and shew'd by the Matter of the Sacraments. For, as may be seen in Baptism, since Water, has no less the vertue 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 signifi'd in Baptism; but no body will dare cer­tainly to affirm any thing of it: But then when the Words are added, we straitway understand, that it has the vertue 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 administring those of the Law, there was no Form observ'd 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 observ'd, the vertue of the Sacrament is lost; and for this reason they are most clear, and leave no room to doubt. These [Page 137] then 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 admi­nistred with certain Ce­remonies, and why. which tho they may not be omitted without sin, un­less extream 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 lessen'd thereby. And it has always very well bin ob­serv'd, even from the very infancy of the Church, that the Sacraments were administred 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 shew 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 us'd in each of the Sacraments.

Now it follows, XVII. Why the Number of Sacraments is to be ex­plain'd. That we teach the Number of the Sacraments, the knowledg whereof brings this profit, that the people may with so much the greater devotion, bend all the powers of their Soul to praise and magnifie the singular goodness of God towards us, by how much the more assistan­ces or helps they shall understand God has furnish'd us with, for our Salvation and Happiness.

The Sacraments of the Church then, XVIII. There are only Seven Sacraments. Trid. S ss. 7. c [...]n. [...]. de S cr in gen. Con. Fl rent. in Doc. ad Arm. as may be prov'd by Scripture, and by the constant Traditi­on of the Fathers down to our times, and by the Authority of Councils, are Seven in number. But why they are neither more nor fewer, may be pro­bably shew'd from those things which by a Simi­litude are transferr'd from the Natural to the Spi­ritual [Page 138] life. For these Seven things seem necessary to a Man to live, and to preserve his life, and to be made profitable to the Common-wealth: To wit, A notable Simil tude. D. Thom. 3. p q 63. art. 1. that he be Born, Grow, and be Nourish'd: If he fall into Sickness, that he be recover'd; that the weakness of strength be restor'd: And then as to the Common-wealth, that the Magistrates be not wanting on their part to rule him by their Authority and Government: And lastly, that by a lawful pro­pagation of his Family, he preserve both himself and mankind. All which things, seeing they answer well to that life which the Soul lives to God, from hence it may easily be gather'd what the number of Sacraments is. For the First is Baptism, Baptism. the Gate as it were of all the rest, Confirmati­on. whereby we are born again in Christ: Then Confirmation, by vertue whereof we grow bigger and stronger in the grace of God. For as S. Austin testifies, D. Aug. Ep. 105. Luc. 24.49. ‘It was to the Apostles already baptiz'd, that the Lord said, Stay ye in the City, till ye shall be en­du'd with power from above.’ Then the Eucharist, The Eucha­rist. wherewith, as with the Food of Heaven, our Spirit is nourish'd and sustain'd. For of this our Savior speaks, Joh. 6.55. when he says: My Flesh is Meat indeed, and my Blood is Drink indeed. In the Fourth place fol­lows Penance, Penance. by help whereof our lost Health is restor'd after we have bin wounded by Sin. Then Extream Ʋnction, Extream Unction. Isa. 5.14. by which the remains of sin are taken away, and the powers of the Soul refresh'd: for S. James writing of this Sacrament, testifies thus: Orders. And if he be in sins, they shall be forgiven him. Then follows Orders, by which the public ministra­tion of the Sacraments is exercis'd in the Church, and a power given to discharge or perform the Sacred Functions. Lastly, Matrimony. is added Matrimony, that by the lawful and holy Conjunction of the Man and the Woman, Children may be begotten and religiously brought up to the Service of God, and the Con­servation of Mankind.

But This is specially to be observ'd, XIX. The neces­sity of all the S cra­ments not alike. That tho all the Sacraments contain in them a Divine and Ad­mirable Vertue; yet all have not a like and equal necessity, or dignity, or One and the same signifi­cation. [Page 139] 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. tho not for the same reason. For Baptism is necessary for every one with­out any exception at all, as our Savior shews in these words: Except a Man be born again of Water and the Spirit, he cannot enter into the Kingdom of God. And Penance is necessary to them only who after Baptism have intangl'd themselves with some mor­tal sin; nor can they escape eternal Destruction, unless they truly do Penance for the sin admitted. And Orders is altogether necessary, tho not to all the Faithful in particular, yet to the whole Church in general.

But then if we consider the Dignity of the Sa­craments, XX. The Eucha­rist excels the other Sacraments in Dignity. the Eucharist far excels all the rest, in Sanctity, in the number of Mysteries, and in Mag­nitude: All which things will be better understood when we shall come to handle, in their proper place, those things which belong to the particu­lar Sacraments. Dionys. lib. de Eccles. Hier. c. 3.

We must next see Whence it is we receive these Holy and Divine Mysteries: XXI. Christ the Author of the Sacra­ments. Amb. l. 4. de Sacr. c. 6. D. Tho. 3. p. 4.62. Trid. Ses. 7. can. 1. de Sacr. in gen. l. de Eccles. dog. & Cas­sian. Col. 7.18. For there is no doubt but that the value of any excellent Gift is much increas'd by the worth and excellency of him from whom it came. But that Question is not difficult. For seeing it is God which justifies Men; but the Sacraments are the wonderful Instruments of obtaining Righteousness, it is plain, that one and the same God in Christ must be acknowledg'd to be the Author both of Justification, and of the Sacraments. Besides, the Sacraments have such a and Efficacy, as to penetrate into the in­most Soul; since therefore it is the Property of Gods Power alone to search into the Hearts and Souls of Men; from This also it is easy to see, That the Sacraments are instituted of God himself throw Christ; even as we must firmly and constantly believe, that they are inwardly dispens'd by him: For S. John affirms that he receiv'd this Testimony from him, when he says, He that sent me to bap­tize in Water, the same said to me: Ʋpon whom thou shalt see the Spirit descending and remaining upon him, that same is he that baptizes in the Holy Ghost.

But tho God be the Author and Dispenser of the Sacraments; XXII. Men only are Mini­sters of the Sacraments. yet he would have them administred in the Church, not by Angels, but by Men: For to the making the Sacraments, there is no less need of the Office of Ministers than of Matter and Form, as is confirm'd by the constant Tradition of the Holy Fathers.

And because these Ministers in that Holy Functi­on carry or represent not their own, XXIII. The unwor­thiness of Ministers hinder not the effica­cy of the Sa­craments. Trid Sess 7. de Sac. in gen. ca. 11 & 12. Greg. Naz. in Orat. in S. Bap. Amb. de bis qui myst. init. c. 5. Chrysost. hom 8. in 1 Cor. Aug. contra Donat. l. 1. c. 4. & l. 2. cont. lit. Pa­til. c. 47. 1 Cor. 3.6. A similitude S. Aug. Tract. in Joan. Act. 19.5. but the person of Christ, for this reason it is, that whether they be Good or Bad, so they use the Form and Matter, which by Christs Institution the Catholic Church has always held, and intend to do the same thing which the Church in the ministration does, they truly make and confer the Sacraments: So that nothing can hinder the Fruit of Grace, unless those who receive them, wilfully defraud them­selves of so great a good, and resist the Holy Spi­rit. That this was always the constant and un­deniable sense of the Church, S. Austin in his Dis­putations he wrote against the Donatists, most clearly shews. And if we require Testimonies of Scripture, we may hear the very Apostle speaking in these Words: I, says he, have planted, and Apol­lo has water'd, but God gave the Increase: For nei­ther is he that plants, any thing, nor he that waters: But God, that gives the increase. Whence it may sufficiently be understood, that as in planting of Trees, the naughtiness of those that planted them, is no hindrance to the Trees: So there can no hurt light upon them, by anothers fault, who were planted in Christ by the Ministery of Bad Men. Wherefore, as from S. John's Gospel, our Holy Fathers have taught us, Judas Iscariot bap­tiz'd many, of whom nevertheless we read not that any were baptiz'd again; so as S. Austin has ex­cellently written: ‘ Judas baptiz'd; and yet after Judas, none baptiz'd whom he baptiz'd: John baptiz'd; and yet after John's Baptism, they were baptiz'd again; because the Baptism given by Judas, was Christs Baptism, but the Bap­tism which John gave. was his own: And yet we rightly prefer not Judas before John, but [Page 141] Christ's Baptism, tho given by the hands of Judas; before John's Baptism, tho given by the hands of S. John himself.’

Nor may the Pastors, XXIV. It is a great wickedness to admini­ster the Sa­craments with as evil Con­science. Aug. in Joan. Tract. 5. & contra Cresc. l 3. c. 6. D. Thom. p. 3. q. 93. art. 4. or other Ministers of the Sacraments when they hear this, think it enough, taking no regard to the uprightness of their Man­ners, and purity of their Consciences, to take care only, how rightly to minister the Sacraments: for tho they ought to be very careful therein, yet all those things which belong to that Function are not plac'd in this one thing. But they ought al­ways to remember, That the Sacraments indeed never lose that Divine Vertue which is in them; but yet that they bring eternal Death and ru­ine to those that minister them impurely. For Ho­ly things, as once, and again, and oftentimes over and over we ought to admonish, should be han­dled Holily, Ps. 49 16. Con Trid. ibid. Can. 6. and Religiously. To the Sinner, as the Prophet has it, God has said, Why dost thou declare my Righteousness, and takest my Testament into thy Mouth? whereas thou hatest Discipline. Now if it be unlawful for a man polluted with sin, to Treat only of Divine Matters: How great wickedness must we needs judge him guilty of, who being conscious to himself of many crimes, is yet not afraid, with his polluted mouth to make those Ho­ly Mysteries, or to take into his foul hands, and handle, and to reach them forth, and minister them to others? especially since it is written by S. Denys: ‘To the wicked, the Symbols (for so he calls the Sacraments) it is not permitted so much as to touch them.’ The Ministers of Ho­ly things therefore, S. Dyon. de Eccles. Hier. c. 1. are first of all to follow Ho­liness, and come purely to minister the Sacraments, and let them so exercise themselves in Piety, that through the frequent handling and use of them, by Gods help, they may attain a greater plenty of Grace thereby.

And now these things being explain'd, XXV. The effects of the Sa­craments. it must be taught what the Effect of the Sacraments is, for this seems likely to afford no small light to the Defini­tion of the Sacraments before mention'd. The principal of those Effects are reduc'd to Two.

And that Grace which of the Holy Doctors we have learn'd usually to call justifying, XVI. The first. Justifying Grace com­mon to all. Eph. 25.26. deservedly takes the chief place; for so the Apostle has most plainly taught, when he said, That Christ lov'd his Church, and gave himself for her, that he might sanctifie her, cleansing her by the laver of water in the Word. But by what means so great and admi­rable a thing is wrought by the Sacrament, that, as S. Austin says, S. Aug. in Joan. Tract. 80. ‘The Water cleanses the Body, and touches the Heart; this verily connot be comprehended by human reason and understand­ing. For it is certain, that no sensible thing of its own nature is endu'd with such a Power as can penetrate to the Soul. But by the Light of Faith we know that the Power of the Almighty God is in the Sacraments, because they effect that which the natural things themselves by their own power cannot do.’ Of this Efficacy of the Sacra­ments, see Trid. Sess. 7. Can. 6.7, 8. De Sacram. Aug. Tract. 26. in Joan. & cont. Faust. c. 16. & 17. & in Psal. 77. v. 15, 16.

Wherefore that there might never any di­strust or doubt of this Effect, XXVII. The Recei­ving of Grace in the Sacraments, why of old prov'd by Miracles. arise in the minds of the Faithful; When the Sacraments began to be administred, it pleas'd the most merciful God by the evidence of Miracles to shew what the Sa­craments inwardly effected, that we might most constantly believe, the same things to be always inwardly wrought, tho they were far enough distant from our Senses. Therefore to omit, Aug l. quart. Vet. & Nov. Test. q. 93. Mat. 3.16. Mar. 1.10. Luc. 3.22. that when our Savior was baptiz'd in Jordan, the Heavens were open'd, and the Holy Ghost appear'd in the shape of a Dove, to admonish us, that when at the Sa­ving Font we are wash'd, he pours his Grace into our Souls. To pass by this, I say, (for this belongs rather to the Signification of Baptism, than to the Ministration of the Sacrament) Do not we read, that on the day of Pentecost, when the Apostles receiv'd the Holy Ghost, whereby they were thenceforth made more chearful and couragious to Preach the Truth of Faith, and to undergo many hazards for the glory of Christ, Act. 2.3. then a noise from Heaven being made all of the suddain, as [Page 143] it were of a mighty rushing wind, there appered cloven tongues, like as of Fire: Whence it is understood, that in the Sacrament of Confirmation, the same Spirit is given to us, and the same strength be­stow'd on us, whereby we stoutly resist and en­counter. those irreconcileable Enemies to us, to wit, the Flesh, the World and the Devil; and these Miracles, as oft as the Apostles minister'd those Sacraments in the infancy of the Church, were for some time to be seen, till the Faith, being con­firm'd and strengthen'd, they began to cease.

From those things therefore which have bin shew'd concerning the former effect of the Sacra­ments, XXVIII. How great the Diffe­rence of the Sacraments of the Old and New Law is. Aug. lib. 19. cont Fault. c. 13. & in Ps. 83. Amb. lib. de Sacr. c. 4. Heb. 9.14. to wit, Justifying Grace, it plainly appears, that there is in the Sacraments of the New Law a better and more excellent vertue, than the Sacra­ments of the Old Law had: which seeing they were weak and beggarly Elements, did sanctifie the Polluted, to the cleansing of the Flesh, but not of the Soul: Wherefore they were instituted only to be Signs of those things which are effectually wrought in our Services. But the Sacraments of the New Law flowing from Christ's side, who through the Holy Ghost offer'd himself to God, cleanse our Con­sciences from dead.works. to serve the Living God, and so by vertue of the Blood of Christ, they work that Grace which they signifie. Wherefore if we compare them with the Old Sacraments, besides that they have a greater Efficacy, they will be found to be much more full of profit, and more re­verend and holy. August. lib. 2. de Symb. c. 6. & in Joan. Tract. 15. & lib. 15. de Civit. Dei. c. 26.

Another Effect of the Sacraments, XXIX. Another Ef­fect whch is of Three Sacraments only, is a Character. 2 Cor. 1.21. not common to all, but proper to Three only, is the Character of Baptism, Confirmation and Holy Order, which they imprint upon the Soul: For when the Apo­stle says, God has anointed us, who has also seal'd us, and given us the pledge of his Spirit in our hearts; by that word [has seal'd,] he clearly has describ'd the Character, whose property it is to Sign and Mark a thing.

Now this Character, XXX. What this Character is. Trid i [...]id. Can. 8. is as it were some remark­able thing impress'd upon the Soul, which can never be blotted out, but remains forever in it: Of which S. Austin has thus written: ‘Can the Christian Sacraments haply do less, than this corporal Mark, wherewith, to wit, the Soul­dier is Sign'd? For that Mark is not impress'd anew upon the Souldier at his return from the War where he had serv'd; but the old one is known and observable.’ Of this Character see Aug. lib. 2. contra Episc. Parm. c. 33. & Epist. 50. circa me­dium, & Tract. 5. in Joan. & lib. 1. contra Crescen. c. 30. item D. Thom. 3. p. q. 63.

Now this Character has this vertue, XXXI. To what purpose a Character is impress'd. In Baptism. that it can both make us fit to receive or perform some Sa­cred thing, and also that by some Mark one man may be distinguish'd from another. Both these we have in the Character of Baptism: Both that we are made fit to receive the other Sacraments, and besides this, that thereby the Faithful may be distinguish'd from Infidels. The same thing may be observ'd in the Character of Confirmation and Holy Order; by the One of which we are arm'd and prepar'd as Christ's Souldiers to make public con­fession and defence of his Name, and against the Enemy set against us, and the Spiritual Wicked­nesses in High Places. And also we are discern'd from them who are but newly baptiz'd, In Order. and as it were Infants new-born. But the Other has both a conjunct power of making and ministring the Sacraments, and also distinguishes those persons, who have this power from the rest of the Faith­ful. We must therefore hold the Rule of the Ca­tholic Church, which teaches us, that these Three Sacraments impress a Character, and are never to be iterated.

These are the things generally to be taught con­cerning the Sacraments, XXXII. By what Motives the Faithful are to be excited to the use and reve­rence of the Sacraments. in explaining of which Point, the Pastors shall diligently labour to do Two things especially. First to make the Faith­ful understand, how much honour, worship and ve­neration these Divine and Heavenly Gifts deserve: And the other, because the most merciful God has [Page 145] offer'd them for the common Salvation of all, that they use them piously and religiously, and be so in­flam'd with the desire of Christian Perfection, that they reckon it as a mighty Loss to them if at any time they want the most wholsome use of Penance, and especially of the Eucharist. These things the Pastors may do with ease, if they often inculcate into the ears of the Faithful, what has before bin said of the Divinity and Be­nefit of the Sacraments. First, First. That they were in­stituted by the Lord our Saviour, from whom nothing can come, but what is most perfect: Secondly. Besides, when they are ministr'd, the influence of the Holy Ghost is ready at hand to make them effectual in our hearts: Thirdly. And then they have in them an admirable and sure vertue to cure our Souls: and also to draw down upon us the immense riches of the Passion of our Lord. And Lastly, Fourthly. They shew that the whole Christian Edi­fice is founded upon a Corner-stone: But were it not propp'd up on every side by the Preaching of the Word, and by the Ʋse of the Sacraments, it might greatly be fear'd, that a great part of it would tumble down: For as by the Sacraments we are admitted to Life so thereby, as with Food we are nourish'd, preserv'd and increas'd.

Of the SACRAMENT of BAPTISM.

FRom what has bin spoken before of the Sa­craments in general, I. How fre­quently Men should be taught concerning the Sacra­ment of Baptism. we may easily perceive how necessary it is, both for the understanding of the Doctrine of Chrstian Religion, and for the ex­ercise of Piety, to know those things which the Catholic Church requires us to believe concern­ing the Sacraments in particular; for he that care­fully reads what the Apostle has written, will without all peradventure find, that it is greatly requir'd of the Faithful perfectly to know and understand their Baptism; and therefore he not only very frequently, Rom. 6.1. but with cogent arguments, and full of the Spirit of God, renews the remembrance of this Mystery, commends the Divinity of it, and therein puts before our eyes the Death, Burial, [Page 146] and Resurrection of our Redeemer, for our Con­templation and Imitation. Wherefore the Pastors can never think they have taken pains and care enough in the handling of this Mystery: But be­sides those days, wherein, after the manner of our Fore-Fathers, the Divine Mysteries of Baptism are us'd to be explain'd, to wit, in the Great Sab­bath of Easter and Whitsuntide, at which time the Church has bin us'd to celebrate this Sacrament with the greatest devotion and solemnity; they may at other times also take occasion to discourse of this Point.

And for this end That Time seems most proper, II. How profi­table it is to explain the several things done in admini­string Ba­ptism. when at the ministration of Baptism to any one, they shall observe a fit number of the Faithful to be met together; for then it will be much more easie and convenient, though they cannot handle all the points that belong to this Sacrament, to teach at least one or other of them, when the Faithful with a pious and attentive mind think upon the Doctrin of those things, which at the same time they both hear with their Ears and see with their Eyes express'd in the Holy Ceremonies of Baptism. From whence it will come to pass, that every one being admonish'd by those things he sees done in another person, will call to mind how he has by solemn promise oblig'd himself to God, when he was initiated in Baptism, and will also consider with himself, whether in his Life and Conversa­tion he has behav'd 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 declar'd what the Nature and Substance of Baptism is, after that the signification of the word [Baptism] shall have bin explain'd. There is none who know not that [Baptism] is a Greek word; which tho in Holy Scripture it signifies not only that Washing or Cleansing, which is joyn'd with this Sacrament, but even all other kinds of Washing; yea, and some­times is extended to signifie Suffering also: Yet, among Church-Writers, it signifies not every, [Page 147] kind of Washing of the Body, but that which is annext to the Sacrament, and is not ministred with­out the prescrib'd 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 signifie the same thing. For S. Austin te­stifies that it was call'd the Sacrament of Faith, IV. By what other names the Sacra­ment of Ba­ptism is call'd. D. Aug. Epist. 25. in sin. Heb. 10.15. be­cause they who receiv'd it, made profession of the Faith or Belief of the whole Christian Religion. Others call'd 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 Baptiz'd. Besides, S. Chry. 10.5. Chrysostom in his Oration to those who were baptiz'd, 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 ga­ther'd from the Epistle to the Romans: And why S. Denys call'd 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 Gods 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 gather'd 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 spake 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 [Page 148] 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 wi [...]l of man, but of God.

But in what words soever the nature of Baptism chances to be explain'd, 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 us'd certain and solemn words, as the Holy Fathers have always taught, as is shew'd 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 mark'd not to fall into that Error, not to think, as it is vulgarly us'd 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 call'd 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 spake 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 declar'd 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 us'd to be call'd Water, without any adjunct: Joh 3.5. For our Savior 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 cleans'd 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 prov'd also from other testimonies of Holy Scipture. But that which S. John the Ba­ptist said, Ma [...]. 3. that the Lord was coming that would baptize with the Holy Ghost and with Fire; this can by no means be understood of the Matter of Baptism [Page 149] but ought to be apply'd either to the inward work­ing of the Holy Ghost, or at least to the Miracle which appear'd 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 baptiz'd with Water, but ye shall be baptiz'd with the Holy Ghost, not many days hence.

But this we may observe from the Holy Scri­ptures to have bin signifi'd before-hand by the Lord, VIII. The Matter of Baptism figur'd 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 cleans'd, because the wickedness of man was great in the Earth, and all the thoughts of his heart wholly set up­on evil, carri'd the Figure and Resemblance of This Water, as the Prince of Apostles in his former Epistle shews. And the Passage through the Red-Sea signifi'd 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 Mistery.

And of Prophesies 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 open'd for the house of David, and inhabitants of Jerusalem, for the washing away of sin, and of unclean­ness, which Zachary propheci'd 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. shews 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 [Page 150] 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. dist. 4. Item D: Thom. 3. p. q. 56. art. 5.

But this is to be noted, XI. Why Chrism to be us'd in Baptism. Amb. l. 1. de Sacr. c. 2 & Innocent. l. 1. decretal. tit. 1 c. 3. That tho Simple Water that has no mixture in it, be the proper Matter for this Sacrament, to wit, whensoever there happens a necessity of administring Baptism; yet by Tra­dition from the Apostles, it has always bin ob­serv'd in the Catholic Church, That Baptism is con­ferr'd with solemn Ceremonies, and Holy Chrism add­ed, whereby it is manifest, that the Effect of Bap­tism is the better declar'd. And the people are to be taught, Note. that tho it may sometimes be doubt'd, 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 ex­plain'd. that is, the Matter of it has bin 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 labor with so much the more care and diligence, because the understanding of so Holy a Mystery does of it self 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 mi­nistred by other people, and very often times by Women: For this Reason, those things that belong to the Substance of this Sacrament, ought 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 baptize 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 ex­plain'd. when according to S. Matthew, he commanded the Apostles: Mat. 28.19. Go ye and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. By that word [Baptizing,] 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 express'd, which is done indeed, when it is said, [I baptize thee]. And because, besides the Ministers, it is necessary to signifie both the person of him who is baptiz'd, 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 mention'd, Joh. 1.33. I baptize 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 baptizes. 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 shews, That there is but One Nature and Divini­ty in the Trinity. For in this place the Name is not referr'd to the Persons; but signifies that Di­vine Substance, Vertue, 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 shew'd to be full and perfect; it is to be observ'd, that there are some things exceeding necessary, which if they shou'd 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 vertue whereof is contain'd in the word. [Baptizo, I Baptize:] Yea, and in the Greek Churches, changing the order of words, [Page 152] they us'd to omit it, because they thought it not fit to make any mention at all of the Mini­ster. Hence it is that they, us'd this Form in Baptism: [Let this Servant of Christ be baptiz'd 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 administred by them: Since by those words is declar'd what belongs to the truth of Baptism: to wit, Washing or Cleansing, which at that time is verily perform'd.

But if we may say that once there was a time, XV. Why anti­ently the Apostles baptiz'd in Christ's name. Act. 2.38. Act. 8.20. when the Apostles baptiz'd only in the name of the Lord Jesus Christ: We ought to be assur'd 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 celebrat'd. 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 Savior commanded to be observ'd. 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 baptize any in this kind of Form, XVI. Not certain that the Apostles baptiz'd 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 signifi'd Baptism, not that which was given of John, but of our Lord Christ; altho 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 bin Baptiz'd in Christ, have put on Christ: To signifie that they were baptiz'd in the Faith of Christ, but yet that they us'd no other Form, than that which the same our Lord [Page 153] and Savior cammanded to be observ'd.

Thus much therefore, XVII. Three manners of Washing. it will be sufficient to teach the Faithful concerning the Matter and Form which chiefly 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 ought to be done, and briefly let them under­stand, that the Church has bin us'd to celebrate Baptism, after any one of these three manners: For those that are baptiz'd, Plunging, Pouring, Sprinkling. Eph 5.26. are either plung'd in­to the Water, or Water is pour'd upon them, or they are sprinkl'd with Water. Now whichsoever of these three ways is observ'd, we ought to believe Baptism to be valid. For Water is us'd in Baptism, to signifie 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 wash'd, who is plung'd into Water, which fashi­on was long observ'd in the Primitive times of the Church, Act. 2.41. Greg. l. 1. Regist. Ep. 41. than He who has water pour'd on him, which is the manner now adays; or than He who is sprinkl'd with Water, as it may be suppos'd S. Pe­ter did, when in one day he convert'd and baptiz'd Three Thousand Men. But whether Baptism be perform'd with One single Washing, or with a threefold pouring of Water on the Baptiz'd, is not to be thought of any moment. For that by any of these three ways Baptism was formerly rightly perform'd 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 us'd in their own Church.

But it is fit to give them this warning especi­ally, XVIII. Three things chief­ly 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 wash'd; and that he that baptizes, ought 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 explain'd, 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 Savior instituted it: The other when the receiving of it became a settl'd Law and Obligation. As for the First, It is plain that this Sacrament was then Instituted of our Lord, when himself being baptiz'd of John, gave Power of Sanctifying to the Water. For S. Gregory Nazianzen and S. Austin testifie. ‘That at that time, Greg. Orat. in Nat. Salv. ci ca sinem Aug. Serm. 29, 36, & 37. de Temp. Matt. 3.26. Marc. 1.10. Luc 3.21. the vertue of begetting in us the Spiri­tual Life, was bestow'd on Water.’ And in ano­ther place he writes; ‘From the time that Christ was plung'd in Water, Water washes away all sins. And in another place: "The Lord is baptiz'd, not as wanting to be cleans'd, 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 perform'd, have manifested their divine presence at it: For then was heard the Voice of the Father, then was present the person of the Son, and then descended the Holy Ghost in likeness of a Dove; besides all This, the Heavens were open'd, whither by Baptism we also may now ascend.

But if any one desire to know, XX. The Waters sanctifi'd by the touch of Christs Body by what means so great and so divine a vertue was bestow'd on the Waters by our Lord. This indeed exceeds Mans understanding; yet this we understand well enough, that when our Lord receiv'd 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 tho this Sacrament were instituted be­fore the Passion, yet it must be believ'd, that of the Passion, which was as the End of all Christ's Actions, it took its vertue and Efficacy. See Hie­ron. in com. 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, baptizing 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 oblig'd by the Law of Baptism. And this is gather'd 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 sanctifie 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 Lords Death. So that it can by no means be doubted, that those words of our Savior, 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 bestow'd by the secret influence of the Holy Ghost upon all those that are baptiz'd. For as if our eyes were open'd, 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 tho the Faithful cannot behold them with their bodily Eyes, yet with the Eye and sharpness of their Soul, illuminated [Page 156] with the splendor of Faith they may be able to contemplate them?

And now it will seem to be not only profitable, but necessary also to shew by whom this Sacrament is to be ministred, XXII. The Mini­sters of this Sacrament of three Ranks. both that they to whom chiefly this Office is committed, may labor to discharge it holily and devoutly, and also that none stretching beyond their own limits, might rashly seiz upon anothers possession, or proudly enter upon ano­thers 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 reckon'd 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 Baptize: Tho the Bishops, that they might not be forc'd to leave the more weighty charge of instructing the people, are us'd to leave the Ministery 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 Doctrin of the Fa­thers: For since they are instituted to consecrate the Eucharist, which is the Sacrament of Peace and Ʋnity; 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 Ʋnity. And if at any time the Fathers have said, That the Power of Baptizing hath not bin permitted to the Priests, but by leave of the Bishop, it seems that it should be meant of that Bap­tism only, which was accustom'd to be ministred, 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 allow'd to minister this Sacrament, as is witness'd by many Decrees of the Holy Fathers. The lowest rank, is of those who in a forcible necessity, may baptize, but with­out [Page 157] 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 intend to do what the Catholic Church does in that kind of administration. These things both many Decrees of the ancient Fathers and Councils have confirm'd, and there is also an Anathema decreed by the Holy Council of Trent against those who presume to say, ‘That Baptism, tho 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. dist. 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 Baptize. for seeing this Sacrament must necessarily be receiv'd 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 tho 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. Altho Midwives which have bin us'd to baptize, are not to be disallow'd, tho 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 bin already said, The Anti­ent use, vari­ous Names, and necessi­ty of God-Fathers. 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 bin wont to be made use of at the sacred and saving celebration of Baptism. These we now call God-Fathers and God-Mothers, tho formerly they were commonly call'd by Sa­cred Writers Ʋndertakers, 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 shew what the cause is, why at Baptism, besides those that Minister the Sacrament, there are also requir'd God-Fathers and Ʋndertaters, 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 New-born Infants, desire you the reasonable milk without hypocrisie. 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 [Page 159] learn'd 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 bin very wisely decreed by Holy Church, XXVI. What kind, and between whom Affi­nity is con­tracted in Baptism. that not only be that Baptizes is affianc'd with him that is baptiz'd by him, but the God-father and God-mother are also affianc'd 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 marri'd, such marriage becomes void.

Moreover the Faithful must be taught what the Duty of God-fathers is. For this Office is so carelesly undertaken, that there is only the Name of this Office remaining; but that there is any thing Holy contain'd in it, Men seem not to have the least apprehension. This thing therefore in general let all God-fathers always con­sider, That they are strictly oblig'd 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 promis'd, that they should be. Let us hear what S. Dennys, writes concerning this matter, expressing the words of a God-father, ‘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 promis'd.’ 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 pleas'd to undertake for, at the Holy Font.’ [Page 160] 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 profest himself to be anothers Guide and Teach­er ought not to suffer him to be destitute, whom he has once receiv'd 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 God-Fathers; 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 God-fathers 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 bin decreed by the Council of Trent, XXIX. how many God-fathers to be taken. That there shall not be many God-fathers to one person baptiz'd, but one only, either God-father or God-mother, or at most, one God-father, and one Godmo­ther. Both because the order of teaching and in­structing might be disturb'd, or hinder'd 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 streighten the society of people, that they cannot lawfully enter into Wedlock on [...] with another.

Now if the knowledg of those things which have bin already explain'd, XXX. The Law of receiving Baptism laid upon all by the Lord. is to be esteem'd 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 prescrib'd 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. & de Eccles. dogm. c. 24. Amb. de iis qui Myst. 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 receiv'd this by Apostolical Tradition, the common consent and Authority of the Fathers confirms. Besides, it must needs be believ'd, 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 forbid not the little Children to come to me: For of such is the Kingdom of Heaven, whom he embrac'd laid his Hands upon them, and bless'd them. And then when we read, Thirdly. that a whole Family was bap­tiz'd of Paul; It sufficiently appears that Chil­dren also, who were in the number of them, were baptiz'd. And then, Circumcision which was a Fi­gure of Baptism, much commends this custom. For there is no body ignorant that Children were us'd to be circumcis'd on the eighth Day. Now if the Cir­cumcision made with Hands in taking away the Body of Flesh could profit them, it is evident then 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 reign'd 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 [Page 162] 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. dist. 4. passim.

Wherefore the Pastors shall teach, XXXII. How Chil­dren bap­tiz'd are to be educated. That by all means Infants are to be baptiz'd, 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 depart from it.

Nor is it to be doubted, XXXIII. After what manner In­fants bap­tiz'd re­ceive Faith. Epist. 23. ad Bon. but, when they are baptiz'd, they receive the Sacraments of Faith: Not that they believe with the assent of their mind; but because they are establish'd in the Faith of their Parents, if their Parents were Faith­ful, but if not, (to use S. Austin's words) they are arm'd with the Faith of the whole company or the Saints. For we rightly confess that they are of­fer'd in Baptism by all those Saints, who were pleas'd to offer them, and by whose charity they are joyn'd to the communion of the Holy Ghost.

And the Faithful are earnestly to be admonish'd to take care that their Children be brought to the Church so soon as may be without danger, XXXIV. Infants to be baptiz'd as soon as may be. to be baptiz'd with the Solemn Ceremonies. For since there is no other way left for Infants to attain Salvation, unless they are baptiz'd: 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 offer'd them, and with all earnestness they are to be advis'd per­swaded and invited to embrace it: And if they are converted to our Lord God, then they must be admonish'd that they defer not the Sacrament of Baptism beyond the time prescrib'd 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 plac'd 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 depriv'd 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. & de praescript. c. 41. Cypr. Epist. 13. de consecrat. dist. 4 c. 64. & 65. Aug. lib de fide & operib. c. 9.

But tho these things are so, yet the Church has not bin us'd 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 deferr'd for a certan time. For this delay has not joyn'd with it the same danger, as was noted before to impend over Infants; because the purpose and resolution, that they, who are endu'd with the use of Reason, have of receiv­ing Baptism, and their Penance for their sore­past evil life, will be available for Grace and Righteousness to them, if any suddain accident should happen to hinder them from being Baptiz'd. But [Page 164] on the contrary, The Second. The First Advantage. this delay seems to be somewhat advantagious. For first, because the Church ought to be very provident that none come to this Sa­crament through Hypocrisie and Dissimulation, the Dispositions of those who desire Baptism, will be more throughly try'd and discover'd. For which cause we find it decreed by antient Councils, that those Jews who come to the Catholic Faith, before Baptism was administr'd to them, were to be for some Months amongst the Catechumens; The Second. and then, thereby they are more perfectly instructed in the Doctrin 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 deferr'd. Act. 8.38.10.48. some­times it is not to be deferr'd for some just and necessary cause; as when there seems to be a pre­sent danger of Life, and especially if the persons to be baptiz'd do fully understand the Mysteries of Faith, which it is manifest that Philip and the Prince of Apostles did, when the One baptiz'd Queen Candace's Eunuch; and the other, Cornelius, and that without delay, and as soon as ever they profefs'd that they embrac'd the Faith.

Furthermore, XXXVIII. They who are baptiz'd ought to de­sire Baptism. it must be taught and, explain'd to the people, how they that are to be baptiz'd, ought to be affected. First of all therefore, they must of necessity be willing and resolv'd 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 chearfully and freely receive it. Wherefore by Holy Tra­dition it has bin receiv'd, Aug. de poen. Medi [...]. c. 2. D. Thom. 2. p. q. 68. sect. 7. and always observ'd, Not to administer Baptism to any, before he be ask'd whether he wills it. Nay even in Children and Infants it must be suppos'd 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 baptiz'd, 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 baptiz'd, 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 baptiz'd, they are to be baptiz'd: Note.. But if not, we must abstain from administring it to such. The same thing ought to be judg'd 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 baptiz'd 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 re­quir'd in Adult persons to be baptiz'd. 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 Savior has taught, He that be­lieves and is baptiz'd shall be sav'd. 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 Vertue 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 desir'd for this end, that we might put on Christ, and be joyn'd 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: Altho, as to the Sacrament it self, without all doubt he does receive the perfect Reason thereof, only if so be, when he is right­ly baptiz'd, he purposes to receive what by Holy Church is administr'd. Wherefore the Prince of [Page 166] Apostles answer'd to that great multitude, which as the Scripture says, being prick'd at the Heart, Act. 2.50. ask'd of him and the rest of the Apostles, what they should do: Do Penance, says he, and be baptiz'd 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 shews him, who is baptiz d, that by all means he ought to dye to sin; and therefore he warns us not to yield our members as weapons of iniquity to sin, but to yield our selves 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 compell'd earnestly to admire that infinite goodness of God, who being led by his own mercy only, has bestow'd so singular and so divine a benefit upon them who deserv'd no such matter: And then, when they put before their Eyes, how free their life ought to be from every crime, who are adorn'd with so great a gift: They will easily understand that this is first of all re­quir'd of Christians, to study to lead every day of their Life so holily and religiously, as if that very day they had receiv'd the Sacrament and grace of Baptism. Altho 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 fi st, Rem [...]ssion of sins. that the Faithful may the better perceive that they are plac'd 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 our selves, (altho it is so necessary, that it seems not able to be imagin'd) by the admirable vertue of this Sacrament is remitted and pardon'd. This was long before prophesi'd by Ezekiel, Ezek. 36.25 by whom our Lord God says thus: I will pour clean Water upon you, and ye shall be cleans'd from all your filthi­thiness. And the Apostle to the Corithians, after [Page 167] a long reckoning up of sins, 1 Cor. 6.11. subjoyn'd: And these things ye were, but ye are Wash'd, but ye are sanctified. And it is manifest that this Docttine has bin always deliver'd 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 declar'd the same thing, when she decreed an Anathema against those who presum'd to think otherwise, or who doubted not to assert, ‘That tho in Baptism, sin were forgiv'n, yet it is not wholly taken away or pull'd up by the Roots, but rac'd or scarr'd in a manner, so that the roots of sin yet remain fasten'd 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 bury'd 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 lov'd 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 confess'd indeed, XLIII. Concupis­cence re­maining in those th [...]t are baptiz'd is not sin. Aug [...]st. as in the same place by authority of That Holy Synod has bin decreed, that even in those that are baptiz'd 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 bap­tiz'd, the guilt of Concupiscence is absolv'd, tho the Concupiscence it self remain till Death:’ And elswhere he testifies, ‘The Guilt of Concupis­cence in Baptism is loos'd, but the Infirmity re­mains. For Concupiscence which proceeds of sin, [Page 168] 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 joyn'd 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 it self, 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 absolv'd from sin, even to the very Roots thereof: And to prove this he uses the testimony of our Savior, when in S. John he says, Joh. 13.10. He that is wash'd 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 Leprosie, who when he had wash'd himself seven times in the Water of Jordan, he was so cleans'd from his Le­prosie, 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 Savior, as to omit other Testimonies, the Prince of Apostles shew'd in most clear words, Act. 2.38. when he said, Repent, and let every one of you be baptiz'd in the name of Jesus Christ, for the r [...]mission of sins. Of concupiscence remaining in those that are baptiz'd, 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. & de 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 pardon'd of God. For tho it be common to all the Sacraments, that by them is communicated the vertue of Christ our Lords. [Page 169] Passion; yet of Baptism only is it said by the Apo­stle, that through it we dye, and are bury'd 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 call'd works of Satisfaction, could be en­joyn'd to him that was to be cleans'd 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 antiently requir'd the Jews, when they were to be baptiz d, to fast forty days together. For that was not ordain'd for satisfaction: For those that receiv'd Baptism, were by that means admo­nish'd 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 tho we ought to be assur'd that in Baptism the Punishment of Sin is pardon'd, XLVII. What Pu­nishments are not re­mitted in Baptism. yet no one is freed from that kind of punishment which is deserv'd of the Civil Judgement for any grievous Crime: So as that he that deserves to dye 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 dye 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 car­ry'd by vertue of this Sacred Washing into that per­fect state of life, in which Adam, the first Father of Mankind was plac'd before he sinn'd; 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, tho from his first birth, he had the Fulness of Grace and Truth, yet he laid not down the Frailty of Hu­mane Nature, which he took, before he had endur'd the torments of his Passion and Death it self, and then he rose 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 cloath'd with weak decaying Bodies, that afterwards having gone through many labors for Christ's sake, and last of all even through Death it self, 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 vertues are to exercise themselves, whence we may get a more plentiful Harvest, and larger Rewards: For when with a pa­tient 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 finish'd 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 seem'd to do also with the children of Israel, whom tho be deliver'd from the bondage of the Egyptians, and [Page 171] drown'd Pharaoh, A Figure. and his armies in the Sea, yet he did not immediately bring them into that blessed Land of Promise [...] but first exercis'd them with many and various fortunes, and then when he put them into the possession of the Promis'd 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 Vertue and Courage.

To these may added, The Third Reason. that if through Baptism, besidse those heavenly gifts wherewith the Soul is adorn'd, 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 hop'd 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 tir'd by any labours, nor hinder'd 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 Vertues? Which excellent Badges of Renown and Tokens of Honor, would not be given to any, unless first we exercis'd our selves in the Stage of this troublesom Life, and stoutly kept our ground in the Battel.

But to return to the Effects of Baptism: I. The Third Effect of Ba­ptism, Infu­sion of Grace. It must be explain'd, that by vertue of this Sacrament, we are not only deliver'd from those evils which are truly said to be the greatest of all, but also We are enrich'd with the best and most excellent endow­ments. For our Souls are fill'd with Divine Grace, [Page 172] whereby being made just and the children of God, Mar. 16.17. Eph. 5.26. Sess. 6. c. 7. de justifie. we are train'd up to be heirs of eternal Salvation also. For, as it is written, he that believes and is Baptiz'd, shall be sav'd; and the Apostle testifies, The Church is cleans'd by the Laver of Water in the Word. But Grace, as the Council of Trent has de­creed to be believ'd 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 Splendor 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 gather'd from Holy Scripture, when it says, that Grace is pour'd out, and it is us'd to call that Grace the Pledge of the Holy Ghost.

And to This is added a most noble Train of all Ver­tues, LI. The fourth Effect of Ba­ptism, Infusion of Vertues. Tit. 3. D. Aug. 23. which, together with Grace is pour'd of God in­to the Soul: Wherefore when the Apostle to Timothy says, He has sav'd us by the Laver of Regeneration and Re­newing of the Holy Ghost, which he has pour'd abun­dantly upon us, through Jesus Christ our Saviour. S. Austin expounds those words, Abundantly pour'd, to wit, says he, For the Remission of Sins and for an abundance of Vertues. 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 joyn'd and knit to Christ as Members to the Head. As therefore from the Head flows Vertue and Spirit, LII. The fifth Effect, Con­nexion to Christ our Head. whereby all the several parts of the Body are fitly mov'd to perform their proper functions; so also of the Fulness of Christ our Lord is shed, upon all those who are justifi'd, Divine Grace and Vertue, 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 Baptiz'd. if, tho thus we are furnish'd and adorn'd with plenty of vertues, yet we find a great deal of difficulty and pains in the very beginning, or at least before the compleating of pious and honest actions. For it so happens, for this reason, not as though those vertues from which those pious actions spring, are not given us of the Divine Bounty; but because af­ter Baptism there remains a sharp strugling 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 encourag'd with the goodness of God, we ought to strengthen our selves with an assur'd 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 easie and pleasant. These things let us willingly consider, these things let us chearfully, perform, that the God of Peace may be with us.

Besides, LIV. The sixth Effect of Ba­ptism, A Character. by Baptism we are sign'd 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 bin 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 Vertue of this Charater, LV. Baptism not to be itera­ted and why. it has bin defin'd 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 admonish'd 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 receiv'd from him, when he says, for in that Christ dy'd to sin, be dy'd once, he seems plain­ly to signifie This, that as he cannot dye again, so may not we dye again by Baptism. Wherefore [Page 174] also Holy Church openly professes, that she be­lieves One Baptism. Which that it is extream­ly 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 mini­stred with a Condition. when she washes any one of whom it is uncertain whether he were before Baptiz'd using this Form of Words, If thou art already Baptiz'd, I Baptize thee not again; but if thou art not yet Baptiz'd, I Baptize 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 administer'd 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 admini­stred 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 altho without differencing, they Baptize with this Adjunct. Wherefore if an In­fant be brought to them, they think they ought to make no question whether it were Baptiz'd before, and forthwith they proceed to give it Ba­ptism: but tho they are confident, that that Sacra­ment had bin administer'd 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 Sacriledge 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 [Page 175] to them only, of whom, after diligent enqui­ry, it remains doubtful, whether they rightly re­ceiv'd Baptism; but otherwise it is never lawful to administer Baptism again, no not even with the Adjunct. Of the Irregularity here mention'd. See Apostat. & rett. Baptis. c. Ex Literarum, & Consecr. dist. 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 referr'd, 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 vertue of Baptism are wrought in us, can in us perform plainly the same things which we read in the Gospel to have happn'd in the Baptism of our Savior: For the Heavens were open'd, and the Holy Ghost appear'd descending upon Christ our Lord, in the likeness of a Dove: Whereby is signifi'd to them that are baptiz'd, that Divine Gifts are bestow'd on them, and Heaven Gates, open'd to them; not indeed that so soon as they are Baptiz'd, 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 vertue 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 confess'd 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 ex­plain'd what is fit to be handl'd concerning the Prayers, Rites and Ceremonies of this Sacrament: For what the Apostle admonish'd 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 [Page 176] if the Faithful know not the meaning and vertue 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 tho 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 us'd, suffici­ently teaches ; for so it is plain, That the Sacra­ment is administer'd with the greater Devotion and Holiness, and those excellent and transcendent Gifts which are contain'd therein, are put before our Eyes as it were, and Gods immense bounty the more impress'd 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 reduc'd to Three Heads. That in explaining of them, a certain order may be observ'd 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 ob­serv'd before they come to the Font of Baptism. The Second is of those which are us'd at the Font: And the Third of those that are us'd to be added when Baptism is perfected or finish'd. First therefore, Water. Water must be prepar'd which must be us'd at Baptism.

For the Water of Baptism is consecrated, Consecrati­on of the Water. Cypr. Epist. 70. Basil. de Spirit. San. c. 17 & de Consec. dist. 4. c. in Sabb. the Oyl of Mystic Ʋnction 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 reckon'd most Solemn and holy, waited for, in the Vigils whereof, the Water of this Holy Sacrament is prepar'd, in which days only, unless necessity require to do otherwise, it was the custom of the ancient Church, to administer Bap­tism. But tho the Church at this time, by reason [Page 177] of the peril of common life, thought not fit to re­tain that custom; yet has she hitherto observ'd these solemn days of Easter and Pentecost, at which time the Water of Baptism is to be consecrated with the greatest Religion and honor.

After the consecration of the Water, Standing at the Church doors. the other things which then go before Baptism, must be ex­plain'd: For they who are to be initiated by Bap­tism, are either carri'd or led to the Church doors, and are by all means forbid to enter therein, as being altogether unworthy to enter into the house of God, before they have cast off the yoak of their most loathsom 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 Savior appointed, there is none can doubt, seeing he commanded his Apostles, saying, Go ye into all the World, and teach all Nations, bap­tizing 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 admini­stred, 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 ask'd: But if he be an In­fant, his God-Father 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 Praescript. c. 41. Cypr. Epist. 2. August. lib. 2. de Gratia Dei, & peccato Orig. cap. 40. & [Page 178] 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 baptiz'd, The Salt. hereby is plainly sig­nifi'd, that by the Doctrine of Faith and gift of Grace, he shall attain to a freedom from the cor­ruption of sin, and rellish 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. Confes. c. 11.

And then his Forehead, Eyes, Brest, Sboulders, Ears, are sign'd with the sign of the Cross: Sign of the Cross. All which things declare that by the mystery of Baptism, his senses are open'd and strengthen'd, 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. cont. gent. & alios.

Afterwards his Nostrils and Ears are smeer'd with Spittle, The Spittle, and coming to the Font. Joh. 9.7. that as that Blind-man in the Gospel, whom the Lord commanded to wash his Eyes, smeer'd with Clay, in the Water of Siloam, reco­ver'd 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 myst. init. c. 1. & de 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 us'd, by which may be understood the sum of Chri­tian Religion. The Priest, thrice in conceiv'd words interrogates him that is to be baptiz'd. Dost thou renounce the Devil and all his Works, the World, and all his Pomps? Then He, or the God-Father 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. & de spectac. c. 4. & de Idol. c. 6. Cypr. Epist. 7.54.

And then, The Proses­sion of Faith. Cyril Himos. Ca [...]ch. 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 ask'd onwards concerning the other Articles of the Creed, he solemnly and religiously professes his Faith; in which Two Answers is con­tain'd all the Discipline and Power of the Law of Christ.

But when Baptism must now be administred, The will of Baptism. the Priest asks of him who is to be baptiz'd: Whe­ther it is his Will to be baptiz'd? Who con­senting either by himself, or by his God-Father 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 condemn'd: So the Lord will have none to be enroll'd 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 baptiz'd, that he may understand, that from that Day forward he is joyn'd to Christ the Head, as a Member, and grafsed into his Body, and that a Christian is so call'd from Christ, and Christ so call'd from Chrism. But what Chrism signifies, is well enough understood by what the Priest then 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 baptiz'd 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 Iesus 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 signifi'd both the Glory of the Resrrection, which he is born to by Baptism: And that neatness and beauty wherewith [Page 180] the stains of sin being wash'd away in Baptism, the Soul is adorn'd: And also that innocence and integrity which throughout all his whole life the baptiz'd person ought to keep. Dionys. loc. citato, Ambr. de iis qui myst. init. c. 8.

And then a burning Wax-Light is giv'n into his Hand: The burning Wax-light. Which shews that Faith being inflam'd with Charity which he receiv'd in Baptism is to be nourish'd and increas'd 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 baptiz'd, which name is to be taken from some one, The Impo­sing of the Name. that for his excellent Piety and Religion is reckon'd in the number of the Saints: for so it will easily come to pass, that he will be stirr'd 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 reprov'd, 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 explain'd 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 knowledg thereof. For it has bin shew'd, what the Name of Baptism signifies, what the Nature and Substance of it is, and also of what parts it consists. It has bin 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 baptiz'd persons. It has bin shew d also, to Whom and what kind of dispos'd persons Baptism ought to be administred; what [Page 181] the Vertue and Efficacy thereof is. Lastly, it has bin largely enough explain'd, as to their design and purpose, what Rites and Ceremonies are ob­serv'd. All which things the Pastors shall remem­ber, are to be taught for this cause especially, That the Faithful may always be employ'd in this Care and Knowledge: That in those things which they have so holily and religiously promis'd, 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 requir'd 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 Gods 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, Ver­tue 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 receiv'd with the greatest Religion and Devo­tion, lest by their fault, and to their extream da­mage it happen, that this divine benefit may seem to be bestow'd on them in vain.

But to begin with the Name: II. Why this Sacrament is call'd Con­firmation. Conc. Aur. c. 3. item Florent. It must be taught this Sacrament is therefore of the Church call'd Confirmation: Because he that is baptiz'd; when by the Bishop he is anointed with Holy Chrism, with these solem 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 Vertue, and so to be a perfect Soldier of Christ.

III. Confirmati­on is a Sa­crament.Now in Confirmation the Catholic Church al­ways acknowledg'd 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 Doctrin 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 lingering to be born again of God, and then to be consign'd 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 forc'd by necessity, omits this Sacrament, as we have learn'd of S. Peter; and the other Apostles, by command of our Lord, have taught.’ And this very Faith the Roman Bishops Ʋrban, Fabian, Eu­sebius, who being full of the same Spirit, pour'd out their Blood for Christ have confirm'd by their Doctrin, 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 cloath the person baptiz'd with a Gar­ment suitable to their cleanness, to bring them to the Bishop. And he, i. e. the Bishop sign­ing the baptiz'd with the Holy and truly Divine Oyntment, makes him partaker of the most holy Communion.’ And Eusebius Bishop of Caesarea, Lib. 6. histor. c. 43. lib. de iis qui myst. ini [...]ientur c. [...]. l. 2. c. 104. ascrib'd so much to this Sacrament, that he doubted not to say, ‘That Novatus the Heretic could not receive the Holy Ghost, because when he was bap­tiz'd, he was not sign'd with the Seal of Chrism in his great Sickness.’ But of this matter we have most clear Testimonies, both from S. Ambrose, which he wrote concerning those who are initiat­ed; and also from S. Austin, in his Books which he wrote against the Epistles of 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 confirm'd it by many places of Scri­pture. Wherefore the One testifies that those words [Page 183] of the Apostle, Eph. 4.30. Psal. 132. Rom. 5.5. Grieve not the Holy Spirit of God, whereby ye are seal'd: And the Other, that which is read in the Psalms, As the oyntment on the Head, which went down to the Beard, even Aarons Beard; as also that of the same Apostle; The love of God is shed abroad in our Hearts through the Ho­ly Spirit which is given us, are to be apply'd to the Sacrament of Confirmation. That Confirmation is a Sacrament, see it prov'd, Ambr. de Sacr. lib. 3. c. 2. l. de Spiritu Sancto, c. 6. & 7. Item Aug. de Trinit. lib. 15. c. 26. & in Epist. Joan. Tract. 3. & 6. & in Psal. 26. And above all these Tertul. lib. de Resurr. carn. Cypr. Epist. 7. Origen. hom. 9. in Levit. Hieron. contra Lucifer. Cyril. Hierot. Catech. 2.

But altho by Melchiades it be said that Baptism is very nearly joyn'd to Confirmation; IV. The diffe­rence of Confirmati­on and Baptism. yet it is not to be accounted the same Sacrament, but far dis­joyn'd from the other. For it is manifest that the Truth of Grace which all the Sacraments do se­verally give, and the Truth also of the sensible thing which signifies that Grace, do make them to be various and different Sacraments. Epist. ad. Episc. Hisp. in medio.

Since therefore by the Grace of Baptism Men are begotten to a new life; The First difference but by the Sacrament of Confirmation, those who are already begotten, grow to be Men, and put away Childishness; 1 Cor. 12.11 it is well enough known how much difference there is in the natural life betwixt Generation and Growth in sta­ture; the same difference there is between Baptism, which regenerates us, and Confirmation, by vertue whereof we increase and receive perfect strength of Mind.

Besides, The Second. because there ought to be a new and di­stinct kind of Sacrament, when the Soul runs in­to any new difficulty, it may easily be perceiv'd, that as we want the Grace of Baptism to reform the Soul by Faith; so also it is very expedient that the Souls of the Faithful be strengthen'd or confirm'd, that they may not be terrifi'd by the fear or dan­ger of any pains, punishments, or death, from the Confession of their Faith. Which being done by the sacred Chrism of Confirmation, it is thence [Page 184] plainly gather'd, that the Reason or Nature of this Sacrament, Loc. citato. is plainly divers from that of Ba­ptism. Wherefore Pope Melchiades accurately prosecutes the difference betwixt them, writing thus, ‘In Baptism Man is lifted into the Camp, but in Confirmation he is arm'd for the Battel.’ In the Font of Baptism the Holy Ghost gives Fulness of Innocence, but in Confirmation, he gives perfection of Grace: In Baptism we are regenerated to Life: Regeneration by it self saves those that receive Ba­ptism in Peace; but Confirmation adorns, and pre­pares for the encounters. But these things have not only been deliver'd by other Councils, but espe­cially decreed by the Sacred Council of Trent, so that we may not now, not only be of another opi­nion, but neither may we by any means doubt hereof. Laod. can 48. Meli. c. 6. Florent. & Con­stant. Trid. Sess. 7.

But because it was shew'd before how necessary it was to teach of all the Sacraments in common, V. Christ the Author of the Sacra­ment of Confir­mation. of whom they had their beginning: We must there­fore teach the same thing here of Confirmation; that the Faithful may be more affected with the San­ctity of this Sacrament. The Pastors therefore must teach, that Christ our Lord was not only the author thereof, as S. Fabian Bishop of Rome witnesses, Epist. 2. ini­tio. but appointed the Rite of Chrism, and the words which Holy Church uses in the administration there­of: which thing is easily allow'd by them who confess Confirmation to be a Sacrament; seeing that all Sacred Mysteries are above the reach of hu­mane nature, nor can they be instituted by any but by God himself.

And now we must speak of the Parts thereof, VI. The Matter of the Sacra­ment of Confirmati­on is Chrism. and first of the Matter of it, which is call'd Chrism, which Name being borrow'd from the Greeks, al­though thereby Prophane Writers signifi'd any sort of Oyntment: yet Sacred Writers have made use thereof by a common custom of speech, to sig­nifie that Oyntment only which is made of Oyl and Balsom, with the Solemn Consecration of the Bishop. Wherefore the Two aforesaid corporeal things make the Matter of Confirmation: Which com­position [Page 185] of divers things, as it declares the ma­nifold Grace of the Holy Ghost, which is given to those that are confirm'd; so does it also shew the excellency of this Sacrament. Now that This is the Matter of this Sacrament, both Holy Church and Councils have always taught, and also it has bin deliver'd by S. Dennys, and very many others of the gravest Fathers, but chiefly by Pope Fabian, Epist. 3. [...] Episc. Orient. who witnesses that the Apostles receiv'd of the Lord the Confection of Chrism, and left it to us. See Aug. in Ps. 44. vers. 9. & lib. 13. de Trinit. cap. 27. Greg. in 1. cap. Cant. Conc. Laod. c. 48. & Carth. 2. c. 3. & 3. cap. 39. Dionys. de Eccl. Hierar. c. 2. & 4. Of the Oyl, See Amb. in Ps. 118. & lib. de Spirit. Sanct. cap. 3. Cypr. Epist. 70.

Nor could any other Matter than that of Chrism, VII. Why Chrism ap­pointed the Matter of Confirmati­on. seem more proper to declare that thing which is wrought by this Sacrament. For Oyl which is fat and is naturally durable, and spreads it self, does lively express that fulness of Grace which through the Holy Ghost runs down from Christ the Head, and is pour'd upon his Members, as the Oyntment which ran down Aarons beard, even to the skirts of his garments: Psal. 132 2. Psal. 4.48. Joh. 1.16. For God anointed him with the Oyl of gladness above his fellows: And of his fulness have we all receiv'd. Now what else does Balsom (whose smell is most pleasant) signifie, but that the Faith­ful, when by the Sacrament of Confirmation they are perfected, send abroad such a sweetness of all vertues, as that they can say with the Apostle, 2 Cor. 2. We are the sweet savour of Christ to God? Balsom has this other property or vertue, that whatsoe­ver is cover'd therewith, it keeps it from corrup­tion or rottenness: And this seems excellently well suited to signifie the vertue of this Sacrament, since it is plainly manifest that the souls of the Faithful being well dispos'd or prepar'd by that heavenly Grace which is given in Confirmation, can easily be secur'd from the contagion of Sin.

Now the Chrism is consecrated by the Bishop with solemn ceremonies. For that our Savior so taught at his last Supper, VIII. Why Chrism con­secrated on­ly by Bi­shops. when he left with his Apostles the way or manner, of making Chrism, Pope Fa­bian, [Page 186] a man very famous for his Sanctity and glo­ry of Martyrdom, S. Fab. Papa ubi supra. has deliver'd; altho why it ought to be so, may be shew'd even from Reason it self. For in most of the other Sacraments, Christ so ap­pointed the Matter of them, that he gave Holiness to it: For he will'd not only that Water should be the Element of Baptism, when he said, Joh. 3.5. Except a Man be born again of Water, and the Spirit, he cannot enter into the Kingdom of God: But when himself was baptiz'd, he caus'd that thenceforth the Wa­ter should be endu'd with a power of Sanctisying. And therefore S. Chrysostom said: Hom. 4. oper. imperf. & habetus de Consecr dist. 4. nunquid. ‘The Water of Baptism could not purge away the sins of Believers, unless it self had bin sanctifi'd by the touch of the Lords Body.’ Because therefore the Lord himself did not hallow this Matter of Confir­mation by the very use and handling thereof; it is therefore necessary that with Holy and Devout Prayers it be consecrated: Nor can this Confection belong to any other but a Bishop, who is appointed the ordinary Minister of this Sacrament.

And now is to be explaln'd the other Part whereof this Sacrament consists, IX. The Form of the Sa­crament of Confirma­tion. to wit, the Form and the Words which are to be us'd at the anoint­ing: And the Faithful are to be admonish'd, That in the receiving of this Sacrament, they then especially, when they hear them pronounc'd, ap­ply their minds to Piety, Faith and Devotion, that there may be nothing to hinder the Heavenly Grace. In these words therefore the Form of Confirmation is perfom'd [I sign thee with the sign of the Cross, and I confirm thee with the Chrism of Salvation, in the name of the Fa­ther, and of the Son, and of the Holy Ghost] But yet if to the Truth hereof we also add the Rea­son, it is easie to prove the same. For the Form of the Sacrament ought to contain all those things, which explain the Nature and Substance of the Sa­crament. But especially these three things ought to be observ'd in Confirmation. The Divine Pow­er which as the principal cause works in the Sa­crament, and then the strength of Soul and Spirit which is given to the Faithful for Salvation: And [Page 187] lastly the Sign wherewith he is mark'd, that is en­tring into the Combat of the Christian Camp. And first these words, In the name of the Fa­ther, and of the Son, and of the Holy Ghost, which are put in the last place. Secondly these: I confirm thee with the Chrism of Salvation, which are plac'd in the middle. Lastly, those which are plac'd in the beginning of the Form; I sign thee with the sign of the Cross, sufficiently de­clare. Altho if it could not by any reason be prov'd that this is the true and perfect Form of this Sacrament, the authority of the Catholic Church, by whose Rule we are always taught, suffers as not to doubt in the least concerning this mat­ter.

The Pastors ought to teach also to whom the administration of this Sacrament is committed; X. The Bishop the ordinary Minister of Confir­mation. for seeing that there are many, as the Prophet complains, that run and yet are not sent; it is need­ful to teach who are the true and lawful Ministers thereof, that the Faithful may have the very Sa­crament and Grace of Confirmation. The Holy Scri­ptures therefore shew that the Bishop only has the ordinary power of making this Sacrament. For we read in the Acts of the Apostles; Trid. Sess. 23. c. 4. &. can. 7. Act. 8.14. When Samaria had receiv'd the word of God, That Peter and John were sent to them, who pray'd for them, That they might receive the Holy Ghost, for as yet he had not come upon any one of them, but they were baptiz'd only. In which place we may see, that he who baptiz'd, for as much as he was a Deacon only, had no pow­er of Confirming; but this Office was reserv'd for the more perfect Ministers, i. e. the Apostles. And besides, wheresoever the Holy Scriptures make mention of this Sacrament, the same thing may be observ'd, nor are there wanting the most clear testimonies of Holy Fathers and Popes, Ʋrban, Eu­sebius, Damasus, Innocent, Leo, as may be seen in their Decrees. And S. Austin grievously complains of the corrupt custom of those of Egypt and Alex­andria, where the Priests presum'd to administer the Sacrament of Confirmation. That a Bishop is the ordinary Minister of Confirmation, these do teach, Ʋr­banus [Page 188] 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 cujus (que) aetatem. Vide insuper Aug. in Quaest. Novi Testam. quaest. 42.

And that this is well and rightly done, XI. Why a Bi­shop the Minister Confirma­tion. to de­fer this Office to the Bishops, the Pastors may shew by this similitude. For as in the building a House, altho the Workmen who are the inferior Servants, prepare the Mortar, Lime, Timber, and the other Materials, and make them fit; yet the perfecting of the work belongs to the Architect or chief builder; So also this Sacrament, whereby the Spiritual Build­ing is perfected as it were, is fit to be administred by no other person, but by the Chief Priest or Bi­shop.

There is also to be a God-father, XII. Why God-fathers add­ed. as has bin shew'd to be done at Baptism. For if they who are to fence, have need of a Fencing-Master, by whose skill and counsel they may be taught what stroaks to make to wound the Enemy, and yet to save them­selves harmless: How much more will the Faithful want a Captain and Monitor, when cover'd and se­cur'd with the Sacrament of Confirmation, as with the strongest Armor, they enter into this Spiritual Fight, the reward whereof is eternal Salvation? Rightly therefore are God-fathers to be had at the Administration of this Sacrament, Trid. Sess. 24. c. 2 [...] [...]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 God-fathers that are to be us'd at Baptism.

But because it comes often to pass, XIII. What the Curats are to teach those that are to be confirm'd. 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 shew who, of what Age, and how religiously they ought to be dispos'd to whom Confirmation ought to be given.

And first they must teach, XIV. How justly the Church desires that all be con­firm'd. That this Sacrament is not of so great necessity, as that without it a Man cannot be sav'd. But tho 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 bestow'd on us, any negligence should be committed. For that which God has offer'd 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 desir'd 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 fill'd the whole House. And then, a little after: And they were all fill'd 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 gather'd also from the very Reason of that Sa­crament. For they ought to be confirm'd 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, altho sometimes she mis­ses of what she design'd: So the Catholic Church, the common Mother of us all, earnestly wishes, that in those whom by Baptism she has regenerat'd, the Form of a Christian Man might be perfectly compleated: But because this is done in the Sacra­ment of this mystic Ʋnction, it is manifest that it equally belongs to all the Faithful.

Wherein this is to be noted, XV. What Age is require'd in those that are to be confirm'd. That after Bap­tism the Sacrament of Confirmation, may indeed be administer'd to all, but yet this is not expedient to be done before Children shall come to the Ʋse of Reason. Wherefore if it seem not convenient to stay to the twelfth year of age; yet it is very convenient to deferr this Sacrament at least to the seventh year: For Confirmation is not instituted as [Page 190] of necessity to Salvation; but that by vertue there­of, we may be found prepar'd 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 confirm'd, 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 perswade 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 antient Church, that none should receive this Sacrament but fasting. And it must needs be thought no hard matter to perswade 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 hinderance on his part who receives it, it gives new Grace: For it has bin shew'd 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 Infants new-born, 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 confirm'd to con­fess and glorifie 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 deriv'd hence, that in former times Infants that [Page 191] were baptiz'd, 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 Catechizing. Of which practice there can be brought no proof: But from hence it was that it receiv'd this name: That by vertue 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 witnesses thus: ‘The Holy Ghost, who by his saving descent came up­on the Water of Baptism, in the Font, gave a Ful­ness 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 signifi'd and express'd by the wearing of a Coat. For says our Lord and Savior, when he spake of this Sacra­ment, Luc. 14.4 [...]. Stay ye in the City, till ye shall be cloth'd with vertue from on high.

Now if the Pastors will shew the divine Effica­cy of this Sacrament, XIX. The effica­cacy of Confirma­tion de­clar'd 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 happen'd 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 design'd to be the Rock and Foundation of the Church, and bore the high­est constancy and greatness of a generous Soul, was so terrifi'd at the voice of one poor silly Wo­man, that he deny'd not once and again only, but even a third time also, that he was Jesus Christ's Disciple: Yea, and after the Resurrection, for fear of the Jews, they kept themselves close shut up in a House. But then on the day of Pente­cost they were all fill'd with so great a power of the Holy Ghost, Act. 2. that while they freely and boldly planted the Gospel which was committed to them, [Page 192] not only in the Region of the Jews, but all over the World, they thought nothing could be a greater happiness to them, Act. 5. than to be counted worthy to suf­fer Disgrace, Bonds, Torments, and crucifyings for the name of Christ.

Besides, The Fourth Effect. Confirmation has this vertue, that it imprints a Character: Whence it comes to pass, that for no reason whatsoever is it to be iterated, as was before observ'd in Baptism, and will be more fully explain'd in the Sacrament of Order, in its proper place. If therefore these things be dili­gently and often explain'd by the Pastors, it can hardly be, but that the Faithful knowing the dignity and profitableness of this Sacrament, will use their utmost endeavors to receive it holily and re­ligiously. That Confirmation is not to be iterated, See Consec. dist. 5. c. dictum est, & cap. de hom. D. Thom. 3. p. q. 72. art. 5.

It remains now that some of the Rites and Ce­remonies, XX. The Rites and Cere­monies of Confirma­tion ex­plain'd. which the Catholic Church uses in administrating this Sacrament be briefly consider'd. The explication whereof how profitable it will be, the Pastors will understand, if they look back to those things which were said before, when they are to treat of this Point.

Those therefore that are confirm'd, Chrism and Unction. are anointed in the Fore-head with Sacred Chrism. For in this Sacrament the Holy Spirit pours himself into the Souls of the Faithful, and increases Strength and Courage in them, that in the Spiritual Combat they may fight manfully, and resist their most dead­ly enemies.

Wherefore it is declar'd, Why in the Fore-head. That they are not to be terrifi'd from the free confession of the Name of Christ with any fear or bashfulness, the tokens of which affections are us'd to appear most in the Fore-head. Rhahan. l. 1. de Instit. cleric. c. 30. & habe­tur de consecr. dist. 5. c. novissimè. Aug. in Psal. 141. D. Thom. 3. p. 9.71. ar. 9.

Besides, The Sign of the Cross. that Note whereby a Christian is di­stinguish'd from others, and as it were a Soldier by certain honorable Badges, is distinguish'd from the rest, is given him in the most observable part of his Body.

This also has bin solemnly and religiously ob­serv'd in the Church of God, Why at Whitson­tide That at Whitsontide especially this Sacrament is administer'd, because specially on that day the Apostles were confirm'd and strengthen'd by the Power of the Holy Ghost. By the remembrance of which divine work, the Faith­ful might be admonish'd what, and how great my­steries were to be consider'd in that Sacred Unction.

And when he that is anointed and confirm'd, The Stroak. that he may be put in mind that he ought as a vali­ant Champion to be ready prepar'd to endure all adversities with an unconquer'd and resolute Soul for the name of Christ, is lightly struck upon the Breast by the Bishop.

And lastly the Peace is given him, The Peace. that he may understand, that he has the Fulness of heavenly Grace, and that Peace which passes all sense or under­standing. And let this be the sum of those things which are to be taught of the Pastors concerning the Sacrament of Chrism; and that not so much by naked Words and Arguments, as with an ardent stu­dy and endeavor for true Piety, that they may be seen to plant these things in the inmost Souls and Thoughts of the Faithful.

Of the SACRAMENT of the EƲCHARIST.

AS there is none of all those Holy Mysteries, I. The Digni­ty of the Eucharist often to be explain'd, that it may not be us'd irreverent­ly. Dionys. de Eccl. Hier. c. 6. & de Conse [...]. dist. c. 2. Nihi i [...] 1 Cor. 11.30. which our Lord and Savior has commended to us as the certain Instruments of Divine Grace, that can be compar'd with the most Holy Sacra­ment of the Eucharist: So also is there no greater Punishment to be fear'd from God for any sin what­soever, than if This thing which is full of all sanctity, or rather which contains the Author and Fountain of Sanctity, be not holily and religiously us'd by the Faithful. And this the Apostle both plainly saw, and has plainly warn'd us about it: For when he had declar'd under how grievous a guilt they were bound, who discern'd not the Lords Body; he pre­sently subjoyns; Therefore are there many sick and weak among you, and many sleep. That therefore [Page 194] the Faithful may understand, both that divine Ho­nor is to be given to this heavenly Sacrament, and may gather a plentiful increase of Grace, and may avoid the most just indignation of God; all these things are very diligently to be explain'd by the Pastors, which seem proper the more to illustrate the Majesty thereof.

To which purpose there will be need, II. The Institu­tion of the Eucharist, first to be explain'd. that following S. Pauls method, who professes that he deliver'd to the Corinthians what he had receiv'd of the Lord; they first of all explain to the Faithful, the Institution of this Sacrament. For that the thing was thus done, plainly appears from the Evangelist.

For, III. Why, when, and how Christ insti­tuted the Eucharist. Joh. 13. When the Lord lov'd his own, he lov'd them to the end; of which Love that he might give them some divine and admirable pledge, knowing that the hour was now come, that he must go from this World to the Father, and that he might at no time ever be wanting to those that are his, he in his unsearchable wisdom perfected the thing which quite surpasses all the Order and Course of Nature. For, celebrating the Supper of the Pas­chal Lamb with his Discipes, that the Figure might give place to the Truth, and the Shadow to the Body; Mat. 26.20 Mar. 14.22. Luc. 22.19. 1 Cor. 11.24 He took Bread, and giving Thanks to God, he Bless'd it, and Brake, and Gave it to his Disciples, and said, Take and Eat; This is my Body, which shall be given for you, This do in Commemoration of me. In like manner he took also the Chalice, after he had supp'd, saying, This Chalice is the New Testament in my Blood: This do, as oft as ye shall drink it in Com­memoration of me. Of the Institution of the Eucha­rist, see Trid. Sess. 13. c. 2. de Euch. Leo. Serm. 7. de Pas. c. 3. Euseb. Emiss. hom. 4. & habetur in consec. dist. 2. 1. Quin Corpus.

When therefore Sacred Writers found that they could by no means shew in one Word, IV. Why this Sacrament call'd the Eucharist. the Dignity and Excellence of this admirable Sacrament, they en­deavour'd to express it in more Words or Names: For sometimes they call'd it the Eucharist, which word we may render in English [The Good Grace] or [the Thanksgiving]. And indeed rightly is it [Page 195] call'd 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 brake 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 call'd a Sacrifice, of which Mystery shall be spoken more largely afterwards.

It is also call'd a Communion, V. O [...]her names giv'n 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 explain'd 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 call'd 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 [Page 196] Christian, who practise 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 call'd a Viaticum, Vlaticum. or Travellers Bait on his Journey: Both because it is our Spiritual Meat wherewith we are sustain'd 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 depart this life without this Sacrament.

And the most antient Fathers following the Au­thority of the Apostles, A Supper. 1 Cor. 11.24. Cypr. de Coe­na. Domini. sometimes call'd 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 introduc'd by the Apostles, as the antient Writers have noted, has always bin kept and observ'd; namely, that it should be re­ceiv'd fasting. Aug. Ep. 188. c. 6.

And now the Reason of the Names being ex­plain'd, 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 observ'd and re­verenc'd. For when the Consecration of the Cha­lice is made, it is call'd The Mystery of Faith. Be­sides, to omit almost infinite Testimonies of Sa­cred Writers, who have ever thought, That this ought to be reckon'd among the true Sacraments, it is manifestly prov'd 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 [Page 197] 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 observ'd 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 us'd to be call'd 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 ador'd, 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 call'd 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 perceiv'd; for the other Sacra­ments are perfected in the use of the Matter, to wit, while they are administer'd to any one.

For Baptism then takes the Nature of a Sacra­ment, IX. The Eucha­rist differs from the other Sa­craments. First. Secondly. when a person is indeed wash'd 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 Oyl of Chrism, when those Sa­craments are administer'd, lose not their former nature of Water and Oyl. But in the Eucharist, that which was Bread and Wine before Consecra­tion, the Consecration being made, is truly [Page 198] the substance of the Body and Blood of the Lord.

Now altho there be Two Elements, X. The Eucha­rist [...]ut one Sacrament, tho 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 bin held, and was determin'd 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 it self might agree to the thing it makes, it must needs be but One; and One too, not as tho 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 signifie the spiritual Meat wherewith our Souls are su­stain'd and refresh'd. Wherefore it is said by our Lord and Savior, 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 explain'd 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 shew'd 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 testifi'd: As oft as ye shall eat this Bread and drink this Chalice, ye will shew 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 [Page 199] we are begotten to a New life, Tertul. de R [...]sur Car­nis c. 8. and in Confirmation, we are strengthen'd to resist Satan, and openly to profess the name of Christ; so in the Sacrament of the Eucharist we are nourish'd 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 distin­guish'd by the variety of time past, present and to come, are so signifi'd in Holy Mysteries, that the whole Sacrament, altho it consists of divers Speci­es, may be apply'd to shew 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 admonish'd, of what thing it is a Sym­bol; and also may be inflam'd 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, Bless'd and brake it, saying: This is my Body. And in S. John, the same our Savior call'd 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 unleven'd.) As to the first, our Saviors words shew, that the Bread ought to be made of Wheat; for by a common custom of speaking, when Bread is absolutely nam'd, it is plain enough that Wheaten-Bread is meant. And this is declar'd by [Page 200] a Figure of the Old Testament; Levit. 24.5. for the Lord com­manded, that the Loaves of Shew-Bread, which sig­nifi'd 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. Unleven'd 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 confirm'd:) so also it may easily be gather'd from what our Lord Christ did, that it ought to be Ʋnleven'd: For on the first day of Ʋnleven'd bread, when it was unlawful for the Jews to have in their Houses any leven'd 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 answer'd. who says that all these things were done before the day of the Passover, that rea­son may be easily solv'd. For that day which the other Evangelists call the first day of unleven'd Bread, be­cause on the fifth day of the week at Evening, the feast days of unleven'd Bread began, at which time our Savior 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 Sun-rising, was chiefly to be observ'd. Wherefore S. Chrysostom also, In Mat. hom. 38. interprets the first day of Ʋnle­ven'd Bread to be that day whereon at Evening Ʋnleven'd Bread was to be eaten. But how suita­ble the Consecration of Ʋnleven'd Bread is to that Integrity and Cleanness of the Soul, which the Faith­ful ought 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 unleven'd. 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 unleven'd Bread of Sincerity and Truth.

Not that this Quality is to be thought so neces­sary, XV. The Eucha­rist may be made of Leven'd 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. Altho no one ought by his own private authori­ty, [Page 201] or rashness rather, alter 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 unleven'd 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 determin'd how much Matter ought to be us'd in making this Sa­crament; since the certain number of them who either may or ought to receive the Sacred Myste­ries cannot be defin'd.

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, press'd out of the fruit of the Vine, wherewith a little Water is mixt: For that our Lord and Savior us'd 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 before-hand he might be seen to pluck up by the roots the Heresy of them, who thought that Water only was to be us'd in these Mysteries.’

Yet the Church of God always mingl'd Water with the Wine; XVII. Water to be mingl'd 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 prov'd 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 renew'd. And then as we read in the Apocalyps. Water signifies the People. Wherefore Water mingl'd with Wine signifies the Conjunction of the Faithful with Christ their Head. And this, by Apostolical Tradi­tion, Holy Church has always observ'd.

But altho the Reasons for mingling the Water with the Wine are so weighty, Note. that it may not be neglected under mortal sin, yet tho it should be wanting, the Sacrament remains.

But the Priests ought to take care, XVIII. A little Wa­ter to be mingl'd. 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 Judg­ment of Ecclesiastical Writers, That Water is turn'd into Wine. Wherefore Pope Honorius writes thus concerning it, ‘There has bin for a long time in your parts a pernicious abuse, to wit, that there is us'd 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 us'd a far greater quantity of Wine than of Wa­ter.’ Of this Sacrament therefore there are only these Two Elements, Note. and it has bin rightly setl'd 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 presum'd 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 signifie 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 con­tain'd; 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 dayly chang'd 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 tho there appears outwardly no change of the Bread [Page 203] and Wine, yet their substance truly passes into the Flesh and Blood of Christ; so also, tho nothing seems to be chang'd in us, yet inwardly we are renew'd 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 compos'd of many Members, this conjunction is not by any thing more clear'd than by the Elements of Bread and Wine. For Bread is made of many Grains, and Wine is press'd out of a Multitude of Grapes: And so we, tho we are Many, yet they shew 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 us'd at the consecrating the Bread: XX. The Form of the Eu­charist as to the Bread defin'd and prov'd. 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 supp'd, Jesus took Bread and blessed it, and brake it, and gave it to his Disci­ples, and said, Take and eat, This is my Body. Which Form of consecration, seeing it was observ'd of Christ our Lord, the same has bin always us'd 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 Savior, 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. ought to be referr'd not only to what he did, but also to what he said: And we must know that in­deed it chiefly belongs to the Words, which were utter'd no less for the sake of Effecting, than for [Page 204] 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 perswaded by Reason: By Reason. For the Form is that whereby is signifi'd that thing which is wrought in this Sacrament: Now when these words signifie 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 tho the Evangelist plac'd these words [Take and Eat] before; Note. yet it is plain, that thereby is signifi'd not the Consecration of the Matter, but the Ʋse only. Wherefore they ought indeed by all means to be pronounc'd by the Priest, but to the making the Sacrament they are not necessary.

As also that Conjunction [For] is pronounc'd in the Consecration of the Body and Blood; Note. for otherwise it would come to pass, that if this Sa­crament were to be administer'd 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, altho it may then chance that the Holy Eucharist be not administer'd to any body at all.

And now as to the Consecration of the Wine, XXI. The Form of the Eu­charist as to the Win [...] de­fin'd and prov'd Decretal. lib. 3. de celeb. Miss. c. 6. which is the other Matter of this Sacrament, for the same reason before mention'd, 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 gather'd from Sacred Scripture: By Scri­pture. Luc. 22.20. 1 Cor. 11.25. Mat. 26.28. But some have bin preserv'd 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 us'd over the Ele­ment of Bread: For it is manifest that by these words, which signifie the substance of the Wine to be converted into the Blood of our Lord, the Form of this Element is chang'd. 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 offer'd 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 explain'd. Decretal lib. 3. de 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 con­tain'd 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 signifie sufficiently this kind of drink, [Page 206] unless it were in some Vessels: It then 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 call'd, might receive the promise of eternal inheritance. But the Word [Eternal] is to be referr'd 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 believ'd 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 call'd 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. Altho for another reason also we call the Blood of our Lord the Mysterie of Faith, to wit, because therein especially, human rea­son finds much difficulty and labor, when Faith offers to us to believe, that the Son of God, both God and Man, suffer'd Death for us: which Death is indeed signifi'd in the Sacrament of the Blood. Wherefore fitly in this place, rather than in the Consecration of the Body, is the Passion of the Lord commemorated in these words [Which shall be shed for the remission of Sins]. For the Blood being separately consecrated by it self, with relation to the Passion of the Lord, has greater force and power to lay before the eyes of all, Mat. 26.28. Luc. 22.20. both the Death and kind of suffering. But those words which are added [For you and for many] are taken severally from S. Matthew and [Page 207] S. Luke, which notwithstanding Holy Church, taught by the Spirit of God, has join'd together: but they belong to the fruit of the Passion, and shew the profitableness thereof: For if we look at the vertue of it, it must be confess'd, that our Sa­vior shed his Blood for the salvation of all men. But if we look at the fruit which men gather from thence, we may easily understand that it comes not to all to advantage, but only to some. When therefore he said, [For you] he signifi'd ei­ther them that were then present, or those whom he had chosen out of the Jewish people, such as were his Disciples, except Judas, with whom he spake. But when he added, [For many] he would have the rest that were elected either Jews or Gentiles, to be understood. Rightly there­fore was it done, that it was not said for all, see­ing that in this place the design of the discourse extends only to the fruits of the Passion, which brought the Fruit of Salvation only to the Elect. And hither do belong those words of the Apostle, Christ was once offer'd to take away the sins of many: Heb. 9. and that which our Lord himself said in S. John, I pray for them, I pray not for the World; Joh. 17.8. but for those whom thou hast given me, because they are thine. There are many other Mysteries wrapp'd up in these words of the Consecration, which the Pastors by the daily meditation and study of Divine Matters, and God assisting them, may ea­sily discover.

But now to return to the explication of those things which the Faithful must by no means be ig­norant of. And because the Apostle admonishes, XXIV. We must judge of the Eucharist by Faith, not by Sense. 1 Cor. 11.29. that they are guilty of a most heinous sin, who difference not the Lords Body; let the Pastors chief­ly teach, that the Mind and Reason is here to be call'd off from sense. For if the Faithful perswade themselves, that those things only are contain'd in this Sacrament, which are perceiv'd by the senses; they must needs be led into the greatest impiety, when with their Eyes, their Feeling, their Smell, their Taste, perceiving nothing at all, but the Species of Bread and Wine, they will judge that there is [Page 208] only Bread and Wine in the Sacrament. There must be care tak'n therefore, that as much as may be, the minds of the Faithful may be abstracted or with­drawn from the judgment of sense, and stirr'd up to contemplate the immense Power and Vertue of God.

Now there are three wonderful and stupendious things, XXV. Three things done in the Eu­charist by Consecrati­on. which in this Sacrament, Holy Church with­out all doubt believes and confesses to be wrought by the words of Consecration.

The First is, The First That the true Body of Christ, that ve­ry same which was born of the Virgin, and now sits in Heaven at the Right-hand of the Father, is con­tain'd in this Sacrament. See Dionys. de Eccl. Hi­erarch. c. 3. Ignat. Epist. ad Smyr. Just. Apol. 2. Iren. lib. 4. c. 34. & l. 5. c. 2. Trid. Sess. 13. c. 1. de Euch.

The Second is that no substance of the Elements re­mains in it: The Second. Altho nothing seems more strange and distant to the senses. Cyp. de coena Domini. Euseb. Emiss. hom. 5. de Pasch. Cyr. Hier. Catech. 1, 3, & 4. Ambr. l. 4. de Sacra. c. 4. Chrysost. hom. 83. in Matt. & 60. ad Pop. Antioch.

The Third, The Third. which is easily gather'd from both the former, tho the words of Consecration fully express it, is that what is beheld by the Eyes, or perceiv'd by the other Senses is in a wonderful and unspeak­able manner, without any subject matter. And one may see indeed all the Accidents of Bread and Wine, which yet are inherent in no substance, but they consist of themselves; because the Substance of the Bread and Wine is so chang'd into the Body and Blood of the Lord, that the substance of the Bread and Wine altogether ceases.

But that the first may be first handl'd; XXVI. The true Body of Christ prov'd to be in the Eucharist. Mat. 26.26. Mar. 14.20. Luc. 22.19. Let the Pastors endeavor to shew how plain and clear the Words of our Savior are, which shew the Truth of Christ's Body in the Sacrament; for when he says, This is my Body: This is my Blood: There is no one in his right mind, can be ignorant, what we are to understand: Especially seeing the design of the discourse is concerning the human Nature which the Catholic Faith suffers none to doubt that Christ truly had: As that very holy and learn'd Man Hi­larius [Page 209] has written concerning the Truth of Christ's Flesh and Blood, S. Hilar. l. 8. de Trinit. super illa verba velut unum. 1 Cor. 11.28. when according to the very pro­fession of our Lord, and our Faith, his Flesh is truly our Food, that there is no room left us to doubt thereof. But there is another point to be open'd by the Pastors, whence it may plainly be known, that the true Body and Blood of the Lord is contain'd in the Eucharist. For after that the Apostle had remember'd, That the Bread and Wine was conse­crated by our Lord, and the Sacred Mysteries ad­minister'd to his Apostles, he subjoyns; But let a Man prove himself, and so let him eat of that Bread and Drink of that Chalice, for he that eats and drinks unworthily, eats and drinks judgment to himself, not differencing the Lords Body. But if, as Heretics say, that nothing else were to be venerated in the Sacrament, besides the memory and sign of Christ's Passion, what need was there that the Faithful should be exhorted with such weighty words, to prove themselves? For by that weighty word, Judgment, the Apostle has declar'd, that some hor­rid wickedness is committed by him, who impurely taking the Lords Body, which lies hid in the Eu­charist, does not difference it from other kinds of Meat. Which also before, in the same Epistle he more fully explain'd in these words: 1 Cor. 11.26. The Cha­lice of Blessing which we bless, is it not the Commu­nication of the Blood of Christ? and the Bread which we break, is it not the participation of the Lords Bo­dy? Which words verily shew the true substance of the Body and Blood of Christ our Lord.

These places of Scripture therefore shall be explain'd by the Pastors, XXVII. The same confirm'd by consent of Fathers. and first it must be taught, that there is nothing doubtful or uncer­tain in them: Especially since the authority of Gods Church has thus interpreted them. To the know­ledg of which sense, we may come by a twofold way and means. The first is, by consulting the Fathers, who flourish'd both in the beginning, and so down through every Age of the Church, and were the best Witnesses of the Doctrin of the Church. But all these by an exact consent and agreement have most plainly taught the truth of this Opinion. [Page 210] Of which to bring the several Testimonies, be­cause it would be a most tedious labor, it shall be sufficient to mark, or rather to shew a few things, whereby a judgment 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, tho that which is spoken, seem to be contrary to our Reason and our very Eyes: for his Word is infallible, our Senses are easily deceiv'd.’ To these, exactly agrees what S. Austin, the vigo­rous defender of Catholic Faith, always taught. And first, expounding the Title of the 33. Psalm, he writes: ‘To carry himself in his own hands, is to Man an impossible thing, and is proper to Christ alone: For He was carri'd 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 rendred obscure by any sal­lacies or captious interpretations. But if the Pa­stors want any other Testimonies of the Fathers, it is easie 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 gather'd, together by the Labor and Industry of learn'd and pious Men. Di­vus Augustinus in Ps. 33. Conc. 1. a medio ad finera us (que). Cyril. l. 4. in Joan. c. 33. & 14. & l. c. 13. Just. Apolog. 2. sub finem ad Antonium. l'ium. lren. l. 5. [Page 211] 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. de Orthod. fid. c. 14. There remains another way, whereby we may find out the judgment of Holy Church in those things which belong to Faith, to wit, the contrary Do­ctrin and Opinion being condemn'd.

And it is manifest that the Truth of the Body of Christ in the Holy Sacrament of the Eucharist was so scatter'd and spread abroad through the whole Church, XXVIII. The same further con­firm'd by Decrees of Councils. and willingly embrac'd by all the Faith­ful, that when Berengarius five hundred years ago presum'd to deny it, and asserted, That there was only a Sign, he was forthwith condemn'd by the Sentence of all in the Council of Verceils, which by Authority of Leo IX. was conven'd, and himself retracted his Opinion, and condemn'd it with an Anathema. Who afterwards returning to the same impiety, was condemn'd in three other Councils, one at Tours, and two at Rome, whereof the one was call'd together by Pope Nicholas II. and the other by Pope Gregory VII. And afterwards the Faith of the same Truth was more fully declar'd and settl'd in the Councils of Florence and Trent.

If therefore the Pastors shall diligently have explain'd these things (not to say any thing of those, XXIX. And by Reason. who being blinded and harden'd 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 Perswasion is to be reckon'd among the other Articles of Faith.

For when they believe and confess God's Power to be supream 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 ex­plain'd it.

And indeed there can be no greater sweetness and profit to the Faithful, XXX How great the Chur­ches 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 priviledge, to have that thing in Truth and Reality, which in the time of the Mosaical Law was only shadow'd 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 cloathing of the Sacred My­steries. Besides, in this Sacrament the Faithful experience the most perfect Love of our Savior 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 con­tain'd 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 contain'd 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 joyn'd together; how it conteins 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 [Page 213] joyn'd to the Divinity in one person and Hypostasis; it would be wicked but to imagine that the Body, which is in the Sacrament, is disjoyn'd from the same Divinity. Vide de Consecr. dist. 2. multis in locis, Item Ambr. de iis qui myst. 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 con­tain'd in the Eucharist after the same man­ner. that the Pastors observe that all things are not con­tein'd in this Sacrament after the same way, or with the same vertue. For there are some things which we say are in the Sacrament, by the ver­tue and Efficacy of Consecration. For seeing those Words effect what they signifie, Sacred Writers have bin us'd to say, That that Thing is in the Sa­crament, by vertue of the Sacrament, which is ex­press'd in the Form of Words: So if it should hap­pen, that any thing should be wholly disjoyn'd 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 contain'd in the Sacrament, because they are joyn'd with the things, which are express'd in the Form. For seeing that the Form, which is us'd at consecrating the Bread, signifies the Lords Body, when it is said, This is my Body, the very Body of Christ our Lord is in the Eucharist by vertue of the Sacrament.

But because his Body, Blood, Soul and Divinity are joyn'd together, XXXIII. What things are in the Eu­charist by concomi­tancy. all these will be also in the Sa­crament, not indeed by vertue of the Consecration, but as those things which are joyn'd 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 contein'd 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 tho all the Faithful ought to be fully and assuredly perswaded of these things; XXXIV. Why the Bread and Wine sepa­rately con­secrated. Yet it was very fitly order'd, 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 Christs Blood was pour'd 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 pass'd over, XXXV. Whole Christ in every particle. that whole Christ is contain'd, 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 gather'd 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 us'd 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 bin done by the Chalice: For he said: Luc. 22.17 [Take and divide it among you.] What has hitherto bin explain'd, is intended, that the Pastors may shew, that the true Body and Blood of Christ is contain'd in the Sacrament of the Eu­charist.

Now as to the Second thing propos'd, XXXVII. After the Consecrati­on that the substance of the Bread and Wine remain not, prov'd. First by Reason. they shall teach also, that the Substance of Bread and Wine remains not in the Sacrament after Consecration. Now tho this deservedly requires a very great admiration, yet it is necessarily joyn'd with that which before was shew'd.

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 [Page 215] 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 mov'd, unless it leave the place from which it mov'd. 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 chang'd 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 confirm'd the truth of this Article. But in the Council of Trent it was more fully defin'd 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 easie 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 shew all the Substance of the thing present; but if the Substance of the Bread remain'd, 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 subjoyns: Ʋnless 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 call'd his Flesh, Bread, and true Meat, and his Blood, true Drink: It might well seem sufficient do have declar'd, That there remains no Sub­stance [Page 216] 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. &c. 5. always agreed in this Doctrin, He that is so minded, may easily un­derstand. For thus writes S. Ambrose, ‘Thou saist perhaps my Bread is us'd: 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 pleas'd he has done in Heaven and in Earth]. ‘For tho, says he, the Figure of Bread and Wine be seen; yet after consecration, nothing is to be believ'd to be there, but the Flesh and Blood of Christ.’ The same sense St. Hilary has taught, and almost in the same words: ‘Altho outwardly Bread and Wine appear; yet there is truly the Body and Blood of the Lord.’ Hil. de Trin. l. 8. & de Consec. dist. 2. c. 28.

But let the Pastors admonish, XXXVIII. Why after the Conse­cration of of the Eu­charist it is call'd Bread. That in this place it is not to be wonder'd at, if even after Consecration it be call'd Bread. For the Eucharist is us'd to be call'd by this name, both because it has the species or Resemblance of Bread, and also because it still retains the natural vertue 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 shews, which is written in Genesis, Gen. 18.2. Act. 1.10. That three Men appear'd to Abraham, which yet were truly three Angels. And those Two that ap­pear'd to the Apostles at the Ascension of Christ our Lord into Heaven, tho they were Angels, yet are they call'd Men. See D. Thom. 3. p. q. 75. art. 3, & 4.

The explication of this Article is altogether ex­tream difficult; XXXIX. How cauti­ously the Conversion which is in the Eucha­rist is to be explain'd to the people. but yet the Pastors shall endea­vor to instruct those who are more skill'd in the the Contemplation of Divine Matters (for it may be fear'd that those who are yet more weak, may be oppress'd with the Greatness of the thing) they shall endeavor, I say, to teach the Manner [Page 217] of this admirable Conversion; which is so done, that the whole Substance of the Bread and Wine, by the divine power, is chang'd 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 chang'd, nor increases, but remains whole in his own Substance. Which My­stery when St. Ambrose had declar'd, 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 antient 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 form'd; but after Consecration it is the Body and Blood of Christ, which the Blessing has conse­crated. Damascen: The Body according to Truth is join'd 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 chang'd into the Body and Blood of Christ.’

This admirable Change therefore is convenient­ly and properly call'd by the Catholic Church Transubstantiation, XL. This Con­version call'd Tran­substantia­tion. as the sacred Council of Trent has taught. For as the Natural Generation, when the Form is chang'd in it, may rightly and pro­perly be call'd 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. & de can. & de Consec. dist. 2. cap. Panis.

But the Faithful are to be admonish'd, LXI. We are not too narrow­ly to en­quire into Transub­stantiation. that tho' this be very often repeated by the Holy Fathers, yet that they enquire not too curiously by what means this Change is wrought; for neither can it be [Page 218] perceiv'd 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 search'd into.

The Pastors ought also to give them no less a Caution in explaining that Mystery how the Body of Chritt our Lord is contain'd whole in the least particle of Bread: XLII. The whole Body of Christ con­tain'd in the smallest particle. for scarce ever are there any dis­putations of this kind to be allow'd; 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 chang'd into the Substance of Christ, not in­to Magnitude or Quantity. But no one doubts that a Substance is equally contain'd 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 explain'd, must be suppos'd may be handl'd 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 shew'd before, that the Lords Body and Blood are truly in the Sacrament, so [Page 219] 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 suport them. This has bin the perpetual and constant Doctrin of the Church: which will be easie 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 subtil questions, that they adore and reverence the Majesty of this admirable Sacrament. And then, that therein they embrace the supream Providence of God, that he has instituted these Holy Myste­ries to be administred 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 order'd it, that his most Holy Body and Blood should be administer'd 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 adjoin'd 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 per­ceiv'd by the senses, this avails very much to in­crease Faith in our Souls, which verily, as Gregories 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 [Page 220] not to be explain'd without great caution us'd, 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 Vertue 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 Ʋtility of the Eucharist, for this cause chiefly, those things which are with so many words dis­cours'd concerning this Sacrament, are to be known. But because the immense Advantages and Fruits thereof can never by Words be express'd, there may One or Two Points be handl'd by the Pastors, to shew 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 vertue 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 deriv'd or drawn to the other Sa­craments, whatsoever Goodness or Perfection they have. From hence therefore, the most ample endowments of Divine Grace, which are be­stow'd 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 Ʋse 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 chang'd into our substance, as the Bread and Wine is; but after a cer­tain [Page 221] sort it changes us into its own Nature: So that rightly may that of St. Austin be transferr'd hi­ther: Lib. 7. Con­sess. 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 chang'd 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 quickning. It therefore became him after a wonderful manner to be united to our Bodies thro his sacred Flesh and precious Blood, which we have receiv'd in the Bread and Wine by his quickning 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 re­ceiv'd 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 shew of Bread and Wine to signifie, 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 ought to have, before they presume to receive the sacred Eucharist in their [Page 222] mouth, lest they eat and drink judgment 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 Ʋnity and Conjunction: neither can any one out of the Church obtain Grace.

And then, Note. because the Body is not only serv'd by Natural Food, but also increas'd, 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 mov'd 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 com­par'd to Manna, wherein every sweetness of Taste was perceiv'd.

Now that in the Eucharist are remitted and pardon'd the lesser sins, LIII. Lesser sins remitted thro the Eucharist. which are commonly call'd 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 refresh'd and renew'd, 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. de Myst. 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 mov'd.

There is moreover such Vertue 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 [Page 223] or Antidote, that it be not easily infected, Aug. Tract. 26. in Joan. l. 1. op. 2. ad Cornel. or hurt with the Poyson of any deadly Contagion or Disease. And for this Cause also, as S. Cyprian testifies, when in old times the Faithful were hal'd 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 Tranquility of Conscience: And then by the vertue hereof, being strengthen'd, even as Elias was, 3 Reg. 19.8. who in the strength of his Cakes bak'd on the Ashes, walk'd 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 explain'd 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 shew, since we rightly and deservedly account them bless'd who receiv'd him into their Houses while he liv'd in this mortal life, or who by the very Touch only of his Garment, or of his Sleve, recover'd Health, that we are much more happy and bless'd, into whose Souls he disdains not to enter, cloath'd now with immortal Glory, to heal all their Wounds, [Page 224] 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. dist. 2. c. 46. Sess. 13. c. 8. now mention'd, may be perceiv'd: 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, distinguish'd three ways of taking this Sacra­ment.

For some receive the Sacrament only, Sacramen­tally. as those sinners who are not affraid 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, altho 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 judgment to themselves.

But others are said to receive the Eucharist Spi­ritually only, Spiritually. Gal. 5.6. and they are those who being kindl'd with a lively Faith, which works by Love, eat that heavenly Bread in desire and wish, which is offer'd them; from whence, tho they get not all the Fruits of the Eucharist, yet without doubt they have those which are very great.

Lastly, Sacramen­tally and Spiritually. there are some who receive the Sacred Eucharist both Sacramentally and Spiritually: who when, according to the Apostles Doctrine, they shall first have prov'd themselves, and being adorn'd with the wedding Garment, come to this Divine Table, receive most plentiful Fruits from the Eucharist, as we said before.

Wherefore it is plain, Note. That they bereave them­selves of the greatest celestial Good things, who when they may come prepar'd even to take the Sacrament of the Lords Body, think it enough to receive the Sacred Communion spiritually only.

And now it must be taught how the Souls of the Faithful ought to be prepar'd, before they come to the Sacramental receiving of the Eucharist.

And first, LVIII. Who come to the Eu­charist ought to be prepar'd, and why. First. John 13.5. that it may appear that that prepara­tion is very necessary, the Example of our Savior ought to be propos'd. For before he gave his Apostles the Sacraments of his Body and Blood, al­tho they were already clean, he wash'd their Feet, that he might declare that all diligence is to be us'd, that there be nothing wanting to us, to the highest integrity and innocence of Soul, when we go about to receive these sacred Mysteries.

And then the Faithful may understand, Secondly. that if any one receive the Eucharist with a Soul well dis­pos'd and prepar'd, he is adorn'd with the most ample endowments of celestial Grace: So on the contrary, if he receive it unprepar'd, he not on­ly receives no advantage thereby, but also he takes exceeding great damage and hurt. For this is proper to the best and most wholesome things, that if we use them in season, they mightily pro­fit us, but if we use them in a wrong season, they hurt and destroy us. Wherefore it is not to be wonder'd at, that those mighty and transcendent Gifts of God, when they are receiv'd by a Soul, well dispos'd, are very helpful to us to get the Glory of Heaven, but when we offer to receive them unworthily, they bring eternal Death.

This is prov'd from an Example of the Ark of the Lord: An example For the Ark of the Covenant, than which the People of Israel had nothing more excellent, to whom also by it the Lord gave very great and innu­merable Benefits, and yet it carri'd with it calamity joyn'd with eternal reproach: So also to those who having by the Mouth receiv'd, and so let fall into a well affected Stomach, they nourish and sustain the Body, but to those who use to pour them into a Stomach full of vicious humors, they cause grievous diseases. De praeparatione ad Euch. requisita, vide Trid. Sess. 13. c. 7. & can. 11. Basil. q. 172. regul. hrev. & Serm. 2. de Bapt. Cypr. toto fere lib. de Lapsit, agendo de Poenit. Aug. Serm. 1. de Temp. Chrys. hom. 44, 45, 46. in Joan. & in Matt. hom. 83.

Let the Faithful therefore use this First Prepa­ration, LIX. Preparati­ons of the Soul to the Eucharist. The First. To discern Table from Table, This Sacred Table, from other profane Tables, This Bread of Heaven from Common-bread. And this is done, when we certainly believe that the true Body and Blood of our Lord is present, whom the Angels adore in Heaven, at whose Nod the Pillars of Heaven tremble and shake for fear, 1 Cor. 11.19. of whose Glo­ry the Heaven and Earth is full. This is to diffe­rence the Lords Body, which the Apostle admonishes us to do: the greatness of which Mystery notwith­standing, we must reverence rather than curiously search into the Truth of it in subtle Disputati­ons.

But another Preparation exceeding necessary is, The Second. that every one examin himself, whether he have peace with others, Matt. 5.24. whether he love his Neighbor truly and with all his Soul. If therefore thou offer thy Gift at the Altar, and there shalt remember that thy Brother has any thing against thee, leave there thy Gift before the Altar, and go thy way, first be re­concil'd to thy Brother, and then come and offer thy Gift.

And then we ought diligently to search our Con­science, The third. lest haply we may be polluted with any deadly sin, for which it is necessary to do Penance, that first by the Medicine of Contrition and Confessi­on it might be done away: Sess. 13. can. 21. For it has bin defin'd by the Holy Council of Trent, That no one may receceive the Sacred Eucharist, whom the Consci­ence of any mortal sin pricks, if a Priest is to be had, before he shall have purg'd himself by Sa­cramental Confession; no, not tho he seem to him­self to be contrite. Chrys. hom. 30. in Genes. & 20. in Mat. Cypr. in lib. de Lapsis.

Fourthly, The Fourth. Let us think with our selves, how un­worthy we are that the Lord should bestow on us this divine Benefit. Wherefore let us say from our Hearts that of the Centurion; of whom our Sa­vior himself testifies, Matt. 8.10. That he found not so great Faith, no not in Israel: Lord I am not worthy that thou shouldst enter under my roof.

Let us also examine our selves, The Fifth. Joh. 21.15. whether we can truly take up that of S. Peter to our selves: Lord thou knowest that I love thee. For we must remember, that he that sat down at the Lords Feast without a Wedding-Garment, was cast into Prison, and condemn'd to eternal Punishment.

Nor is there need of the Souls preparation only, LX. The Prepa­rations of the Body for the Eucha­rist. but of the Bodie's also: For we ought to come Fast­ing to that Sacred Table; so that at least from the mid-night of the day before, even to that very point of Time, wherein we receive the Eucharist, we should not either eat or drink any thing at all. See Aug. Epist. 118. c. 6. & lib. 1. ad in quisit. Janu­arii, c. 6.

And the Dignity of this Sacrament requires, LXI. 1 Reg. 21.5. that marri'd people abstain from mutual embraces for some days, being admonish'd by Davids Ex­ample, who when he was to receive some Show-Bread of the Priest, profess'd that he kept himself and his Servants clean from the communication of their Wives for those three days. These are in a manner the things the Faithful are to observe, to prepare themselves before hand profitably to re­ceive the Sacred Mysteries: For the rest which may seem fit to be taken care for in this matter, may easily be reduc'd to these very Heads.

But lest any grow more sluggish or backward to the receiving this Sacrament, bacause they think it a very weighty and hard matter to make so great a Preparation; The Faithful are often to be admo­nish'd, That the Law obliges all to receive the Sa­cred Eucharist. Besides it has been decreed by the Church, that he that will not at least once 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 utrius (que) 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 oftner to receive the Communion of the Eucharist. But whether it be more expedient so to do every Month, or every [Page 228] Week or every Day, Aug. there can be no certain Rule prescrib'd for all. But yet this is S. Austins most sure Rule: ‘ So live, that thou mayst receive every Day.’ Wherefore the Curats 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 extreamly profitable in this place to repeat those exceeding great and divine Benefits, which, as was before shew'd, 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 tomi 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. dist. 2. per multa capita hac de re.

And in former daies there was a time when the Faithful daily receiv'd the Eucharist, LXIV. Antiently the Faithful communi­cated every day. Act. 2.42. as we under­stand from the Acts of the Apostles: For all who then profess'd 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 prepar'd daily to receive the Sa­cred Mysteries of the Lords Body. The most holy [Page 229] Martyr and Pope Anacletus in some measure re­new'd this: De consec. dist. [...]. c. 1 [...]. For he commanded, ‘That the Mini­sters who perform'd Masse, should communicate: Which thing he affirm'd to have bin ordain'd 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 prepar'd, 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 antiently, 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 con­firm'd 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 observ'd; 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 utrius (que) sexus.

Now altho this Law, LXVII. Before the use of Rea­son none may com­municate. establish'd 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 Prophane and common Bread. Nor can they bring that devotion of Heart and Religion to the receiving [Page 230] 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 antient­ly given to Infants. but it is manifest enough that Infants are not capable to take and eat.

In some places it was indeed an antient custom to give the Sacred Eucharist even to Infants, but yet both for the reasons before mention'd, and for Others also, very agreeable to Christian Piety; the same has long-a-go, Note. by the Churches Authority bin 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 learn'd the knowledg of this admirable Sacrament, and have any rellish to it.

Moreover to Mad-men, 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. Altho, if before they fell into madness, they evidenc'd a pious and religious disposition of mind, the Eucharist may be administer'd to them at the end of their Life, as was decreed by the Council of Carthage, so that there be no danger to be fear'd of Vomitting, 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 Curats 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 [...]ra (que) specie. can. 1, 2, 3. For, as has bin explain'd by the Council of Trent, altho Christ at his last Supper instituted and deliver'd 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 Savior to be a Law, that the Sacred Mysteries should be administer'd to all the Faithful under both kinds. For, the same our Lord when he spake 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 [Page 231] 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 gather'd ex Tertul. lib. 2. ad Ʋxor. 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 chiefly 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 seem'd not easie to be avoided, if it should be administer'd 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 fear'd, lest if the species of Wine were to be kept somewhat longer, it might grow sower.

Besides there are very many who can by no means indure the Tast, 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 establish'd 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 Heresie of them was to be rooted up, who deny'd that whole Christ is in each species, but asserted that the Body only without the Blood is con­tain'd in the species of Bread, and that the Blood was contain'd 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 [Page 232] brought in. There are other Reasons also col­lected by them who treat of this Argument, which if it shall seem needful, the Curats may make use of.

And that nothing might be pass'd by, LXXII. The Mini­ster of this Sacrament is only a Priest. that seems to belong to the Doctrin 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 bin 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 explain'd, and shew'd, Sess. 13. c. 10. that This custom has bin always religiously observ'd, 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 Linnen. not only the Power of Administring 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, Linnen, 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.

Altho' (as was before said of the other Sacra­ments) they are no less truly administred 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 ob­serv'd, 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 Vertue and Power of Christ the Lord: These are the things which are to be ex­plain'd [Page 233] 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 Curats may under­stand what chiefly they are to teach the Faithful people upon Sundays and Holy-days 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 bestow'd on us. But this Victim or Sacrifice if it be rightly and legitimately offerd, how grateful and acceptable it is to God, is ga­ther'd from hence: If the Sacrifices of the Old Law, whereof it is written: Psal. 39.7. Sacrifices and Oblati­ons thou would'st not: Psal. 50.8. And again, If thou would'st have Sacrifice, I would give it thee accordingly, but thou delightest not in burnt Offerings, so pleas'd the Lord, that God, as the Scripture testifies, Gen. 2. smelt a sweet savor, i. e. were grateful and acceptable to him: what may we hope for from this Sacrifice, wherein he himself is sacrific'd and offer'd; 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 Curats 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 bin grievously offended by our wickedness, might be turn'd 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, [Page 234] which was us'd to be offer'd 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 Savior 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 restor'd that which was a little after to be sa­crific'd once in Blood on the Cross, and the memory thereof might every Day be honor'd 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 perform'd or perfected in the Consecration: but the force or vertue of a Sacrifice consists in this that it be Offer'd. Where­fore the Sacred Eucharist while it is kept in the Pyx, or carry'd 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 Hoste or Sacrifice, cause of Merit, and all those other advantages which were before remembred: 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 satisfi'd for us: so they that offer this Sacrifice, wherein they communicate with us, do satisfie 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 declar'd that it was instituted by Christ our Lord at his last Supper: and has con­demn'd those with an Anathema that assert, that a true and proper Sacrifice is not offer'd 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 offer'd to God only, and not to the Saints. but diligently explain'd that Sacrifice is done to God only; for altho' sometimes the Church uses to celebrate Masses in Memory and Honor of the Saints, yet she never taught to offer Sacrifice to them, but to One God only, who has crown'd 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 bin deliver'd by the Catholic Church con­cerning the Truth of this Sacrifice, she receiv'd 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 bin defin'd by the Holy Synod, made them Priests, and appointed that both they, and those who were to succeed them in the Priests Office, should Sacrifice and Offer his Body: And this the Words of the Apostle written to the Co­rinthians, evidently shew, when he says: 1. Cor. 10 [...] 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 sig­nifie 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 prophecy'd 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 Hoste or Sacrifice was foreshew'd as well before, as after the Law was given, in divers [Page 236] 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 signifi'd by those other Sacrifices. But yet we cannot see the Figure of This better express'd in any thing, thah in Melchizedechs Sacrifice: for our Savior himself declaring himself to be a Priest forever according to the Order of Melchizedech, at his last Supper of­fer'd 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 offer'd on the Cross: even as it is One and the same Hoste, to wit, Christ our Lord, who once on­ly offer'd himself in his Blood upon the Cross. For the Bloody and Ʋnbloody Hoste is not Two Hosts, but one Hoste only: Luc. 22.19. 1 Cor. 11.24. the Sacrifice whereof is renew'd 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 explain'd, 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 ap­peas'd and render'd 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 Hoste: 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 savor 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 Hoste is celebrated; so often the work of our Sal­vation is exercis'd, to wit, those most plentiful Fruits of that bloody Hoste, flow upon us throw this Ʋnbloody Sacrifice.

And then the Curats shall teach that the Vertue 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 bin written concerning this Matter, by the most Pious and Learned Men. Thus far therefore shall suffice, with Gods [Page 238] assistance, to have explain'd 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 us'd 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 administer'd, 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 Hierusalem. & 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 approv'd 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 hast 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 carelesness of a Matter of all the most necessary. For first, being mindful of their common Frailty, they ought with their utmost endeavors to wish, that being assisted with Divine help they may pro­ceed [Page 239] 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 us'd to bind up the wounds of his Sheep, and to heal them, they shall consider that this most wholsom Medi­cin of Penance is never to be put off to another time. Of Penance have wrote among the antient 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 Medicin 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 explain'd, 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 Doctrin 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 pleas'd, 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, [Page 240] 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 shew 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 deter­min'd 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, labor with their utmost endeavors to change or alter it. Psal. 105.45. It is thus written there­fore, Jer. 26.3. That it repented 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 disturb'd mind: The third we say is both vertuous, and also a Sacrament, which signification is proper in this place.

And first we will treat of it as it is a Vertue: V. Why we begin with Penance as it is a Ver­tue. Not only because the Faithful ought to be in­structed by the Pastors to every kind of Vertue, but also because the actions of this Vertue, do, as it were, afford matter wherein the Sacrament of Pe­nance is imploy'd, and unless it be rightly un­derstood first what the Vertue 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 admonish'd and exhorted to labor with all earnestness and study for the inward Penance of the Soul, without which that which is perform'd outwardly will profit them but very little. Vide Amb. in serm. de poenit. & citatur de poenit. dist. 3. c. poenitentia. Aug. lib. de vera & falsa poenit. c. 8. [Page 241] & 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 sted­fastly purpose and resolve with our selves to amend the evil custom and naughty manners of our life, not without Hope of obtaining Pardon of Gods Mercy.’ Now after this there follows, as the companion thereof, Grief and Sorrow, which is a Disturbance and Affliction, and by many is call'd a Passion joyn'd with the Detestation of sin. Wherefore according to many of the Holy Fathers the Definition of this kind of Penance is declar'd 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 call'd a Part of Penance. Vide Trid. Sess. 14. de poenit. c. 3. & can. 4.

But that this inward Penance, IX. Penance is a Vertue. as before was said, belongs to Vertue, many Rules or Precepts which have bin deliver'd concerning Penance plainly shew. For the Law gives Rule concerning those things only which are begun with Vertue. Besides, no one can deny, but that to grieve, when, how, and so far as one ought, belongs to Vertue; but the Vertue 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 rejoyce 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 holpen by the Vertue of Penance.

But the same may be gather'd from these things, X. The Motives of the Ver­tue 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 referr'd to Justice is evident: For tho 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 Vertue.

But it must be taught also, by what degrees we may ascend to this divine Vertue.

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 Pray'd for, he said, Convert us, O Lord, and we shall be converted.

And then, being enlighten'd 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 propos'd, the Soul is call'd back from sin; and hither those words of Isayah seem to have regard: Isa. 26.17. As a Woman which has conceiv'd, when she draws near to her travel grievously laments: So are we fall'n in her Pains.

And then comes Hope of obtaining Mercy from God, The Fourth. wherewith being encourag'd, 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 Vertue of Penance; XII. Heaven promis'd to Penance. which may well be accounted a divine and heavenly Ver­tue: 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 judgment, 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 bless'd 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 declar'd which are done inwardly in the Soul.

And First, XIV. Why Christ instituted this Sacra­ment. The First Cause. it seems necessary to be explain'd 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 promis'd us, when he said: Ezek. 18.12 If the wicked man do Penance, &c.’ For it must needs be that we be very dubious in our minds of our inward Penance, seeing every one deservedly ought to fear concerning his own judg­ment of those things he does himself. Now there­fore that the Lord might relieve our sollicitude, 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 ver­tue of the Sacraments, are more quieted. For neither are the words of the Priest legitimately pardoning our sins, to be receiv'd otherwise than of Christ himself, Mat. 6.22 who said to the Lame-man: Son be of good chear, 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 Vertue and Efficacy whereof Christs Blood flowing to us, might do away our sins com­mitted after Baptism, and that we might acknow­ledg with due thankfulness that we owe the Be­nefit of our Reconciliation to Christ our only Sa­vior.

But that Penance is a Sacrament, XV. Penance prov'd to be a Sacrament. the Pastors may easily shew 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 call'd 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. Altho those words of our Savior plainly shew this thing: Mar 16.19. I will give thee the Keys of the Kingdom of Heaven, and whatsoever thou shall loose in Earth, shall be loos'd also in Heaven. For the Absolution of the Priest, pronounc'd 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 reckon'd 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 asking, Whether For­giveness of sin might be given seven times? Our Lord answer'd, 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 [Page 245] Goodness and Mercy of God, the Souls of such are to be confirm'd, 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 poen. lib. 1. c. 1, & 2. vide & Aug. lib. de vera & falsa poen. c. 5. citatur de poen. dist. 3. c. adhuc instant.

Now since the Faithful ought to know nothing more than the Matter of this Sacrament: XVII. The Matter of Penance what. it must be taught, that herein chiefly 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 bin de­clar'd by the Council of Trent; S ss. 24 de poenit. c. 3. & can. 4. because so far as by Gods institution they are requir'd in the Pe­nitent to the Integrity of the Sacrament, and to the full and perfect Remission of sins, for this reason they are call'd 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 us'd 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 con­sum'd: So sins which are blotted out by Penance, may rightly be call'd 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 knowledg 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 [Page 246] 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 deliver'd by the Apostles from the same Do­ctrin of Christ our Lord. And because the Sacra­ments do signifie that which they effect: Those words, I absolve thee, shew 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 discharg'd.

Note. Which verily the Priest may pronounce no less truly concerning that Man also, who by vertue of a most ardent Contrition; yet so as that he has the Wish of Confession, has obtain'd 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 remov'd, which may hinder the Vertue and Effi­cacy of the Sacrament, through his Fault to whom it is administer'd. 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. Lev. 13.9. as in old times, and under the old Law, declar'd only by the Priests Testimony that some one was freed from Leprosie, is there now a Power in the Church given to Priests only to declare any person to be absolv'd 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 observ'd in coming to Penance. which are us'd 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 recon­cil'd 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 ought to be willing to approve themselves grateful for, and mindful of so [Page 247] 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 acknowledg that the Roots of Pride are to be pluck'd up, from whence all those sins he bewails, spring and had their beginning. But in the Priest, who sits over him as his lawful Judg, he venerates the Power and Person of Christ the Lord. For the Priest, as in other Sacraments, so in the ministring 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 whol­some F [...]ui s may be ta­ken by Penance. and nothing gives them a greater chearfulness 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 ore bitter in­deed, but the Fruits are most sweet.’

All the Vertue 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 Tranqu [...]lity 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 Judg­ment, and Justice, he shall live and not dye; 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 [Page 248] 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 obtain'd Mercy of the Lord, altho they earnestly implor'd it; This we understand to have bin 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 pardon'd: 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 loaths the vertue 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 knowledg 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, altho by his evil Conscience he be forc'd to acknowledg 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; altho the Lesser sins also, which are call'd 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. [Page 249] 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 intire 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 perceiv'd 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 intire, 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 doctrin. de Sacram.

But these Parts are said to be of that kind of Parts, XXVII. The Quali­ty of the Parts of Pe­nance ex­plain'd. 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 altho, as to the Nature thereof, Contrition and Confession be sufficient to justifie 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 con­ne [...]ion 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 our selves to the Keys of the Church, by those very things wherein the most holy name of God was violated by us, we should endeavor also to appease his Anger, and to procure of him [Page 250] the Pardon of our sins. But the same thing may be confirm'd by another Reason also. For Penance is as it were a Compensation or Recompence 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 re­quir'd, about which chiefly Contrition is conver­sant: And it is necessary that the Penitent sub­ject himself to the judgment 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 perceiv'd.

Now because the Faithful must be taught the Vertue and Nature of these Parts, XXX. Contrition defin'd and explain'd. 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 subjoyn'd: ‘And so at last it prepares us for Remission of sins, if it be joyn'd with a Confi­dence of the Mercy of God, and an earnest de­sire of performing the rest of those things which are requir'd to the due performing of this Sa­crament.’

By this Definition therefore the Faithful under­stand, XXXI. Wherein the Power and Efficacy of Contriti­on is plac'd. that the Force of Contrition is not plac'd 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 scatter'd about in Holy Scripture abun­dantly confirm: Ps. 6.7. I have labour'd, 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 [Page 251] of my Soul. Which, without doubt, and many other such like expressions, some vehement hatred of a fore-past-life, and detestation of sin utter'd.

But whereas Contrition has bin defin'd a Grief, XXXII. Contrition is a Grief of the Soul, not of the Body. Hom. [...]0. the Faithful are to be warn'd 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 signi­fi'd 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 defin'd in Grief, because it causes Grief; Note. and Penitents to declare that Grief, have bin us'd to change their Garments also. Of this our Lord spake in S. Matthew, Mat [...]. 11.21. Woe to thee Chorazin, Wo to thee Bethsaida, because if the mighty works had bin done in Tyre and Sydon, which have bin done in you; they had done Penance long ago in Sackcloth and Ashes.

Rightly therefore is this name Contrition giv'n to the Detestation of sin, XXXIII. How pro­perly this Part of Penance is call'd Con­trition. of which we speak, to signifie 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 de­clar'd, that our Hearts which by Pride are har­den'd, by vertue 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 call'd by this Name: But this Name is proper to that kind of Grief, wherewith we are affected at the loss of Gods Grace and Inno­cence.

Now the same thing is us'd to be call'd by other Names; XXXIV. Contrition call'd by other Names. for it is call'd Contrition of Heart; be­cause the Sacred Scriptures do frequently use [Page 252] 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 call'd by the Holy Fathers Compunction of Heart, Chrysost. de Compunct. co [...]dis. Isidor. de summo bono. l. 2.12. who were pleas'd 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 Pen-knife of Contrition, that the deadly Poyson of Sin might run out: And therefore it is call'd 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 imagin'd, will be easie 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 joyn'd with it the most ve­hement Grief of Mind; for as God is to be lov'd 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 signifi'd 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 lov'd, 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 lov'd, 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, tho it were to save out very Lives; [Page 253] 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 observ'd, The Third Reason. that as there is no End or Measure prescrib'd 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 defin'd 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 wil be found of you, says the Lord.

Now altho we cannot get to make it perfect; XXXVII. Contrition tho 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 judgment is to be made, XXXVIII. Tears tho to be de­sir'd, yet not necessary. Serm. 41. de Sanctis. if Tears follow not the Bitterness of Grief; which yet in Penance are much to be wish'd and commended. For S. Austins 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 Savior before re­cited: Mat. 11.21. Wo to thee Chorazin, wo to thee Bethsaida! for if the mighty works which have bin done in you, had bin done in Tyre and Sydon, they had done Penance long ago in Sack-cloth 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 [Page 254] pardon of their sins, imploring the Mercy of God, with very many Tears.

But the Faithful are specially to be exhorted and admonish'd, 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 gather'd 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 Vertue.

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 dissembl'd 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 [Page 255] Confess and to Satisfie for Sin, join'd 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 judgment 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 judgment 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 prescrib'd 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 cur'd at the Pool of Bethesaida. Behold, Joh. 5.14. says he, thou art made whole, now sin no more.

But Nature it self also and Reason plainly shew, XLI. These prov'd by an Example. that these Two things are chiefly 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 reconcil'd to a friend, whom he has wrong'd, 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 satisfie with the re­compence 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 approv'd of all, which we read in S. Austin: Ep. 54. ‘The sin is not forgiven, unless the thing taken away be re­stor'd.’

Nor among the other things chiefly belonging to Contrition, The fourth. are you to take less diligent or necessary care that whatsoever Injury, you have receiv'd from another, you wholly forgive and pardon it: For so our Lord and Savior 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 ob­serv'd of the Faithful in Contrition: the other things which may easily be gather'd 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 labor with all care and industry that the Faithful may direct their Life and Actions after that very manner which is prescrib'd; 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, Fastings, 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 conceiv'd 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 my self 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 Savior to the Priests, before they came to them, they were freed from the Leprosie. 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 in­duc'd 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 observ'd those things which by God and by the Ecclesiastcal Laws are requir'd.

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 extream, 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 receiv'd 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 extream 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, bin pre­serv'd in the Church, is in a great measure to be ascrib'd to Confession: That none may wonder that the Enemy of Mankind, when he endea­vor'd utterly to overthrow the Catholic Faith, by the Servants and Vassals of his wickedness▪ has labor'd with all his Power to oppose this [Page 258] Point, which is, as it were, the Fortress of Chri­stian Vertue.

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 deny'd 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 deliver'd to his Church the Keys of the Kindgom of Heaven.

For by the Doctrin 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, altho he be not af­fected with such a kind of sorrow as may be suffi­cient to get him Pardon; Yet when he has right­ly confess'd his sins to a Priest, by Vertue 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 open'd 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. de adult. conjug. 59. Chrysost. de sacerd. lib. 3. in De­creto Eugenii IV.

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 bin 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 [Page 259] Words. Wherefore according to the same Rea­son it must be thought very wholsom 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 prepar'd for them, D. Poenit. dist 6. c. Sa­cerdot. which have such a heavenly Vertue of curing, not only the present Sickness, but also of disposing the Soul in such a manner, that thenceforth it will not be easie 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 deprav'd 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 Vertue 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 ver­tue of the Keys we may get Pardon.

And it is rightly call'd an Accusation, LI. With what mind sins are to be declar'd in Confession. because sins are not so to be commemorated, as tho 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 bin done; but they are so declar'd by a mind accusing it self, as that we desire also to revenge them in our selves.

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 Judgment, is far unlike those Courts which make inquisitions of Capital Causes, where the Pain and Punishment of Con­fession, [Page 260] is not made to be a Discharge of the Fault, or a Pardon of the Offence. In the same sense in a manner, altho in other words, the most holy Fathers seem'd to have defin'd 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 contain'd in the definition above men­tioned, may easily be referr'd to it.’

And now, LIII. Confession instituted of Christ. which is above all, the Curats 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 gather'd toge­ther into one place, he breath'd 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. dist. 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 seem'd to signifie the same thing, when he gave his Apostles that imployment, to loose Lazarus, Joh. 11. when he was rais'd 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 deliver'd Lazarus whom he had rais'd from the Dead, to his Disciples to be loos'd, shewing, that the Pow­er of Loosing was now granted to his Church.’ Whither also belongs, that which he commanded those who on their journey were cleans'd of their Leprosie, that they should shew themselves to the Priests, and undergo their judgment. Since therefore the Lord has given to the Priests a Power of Remitting and Retaining sins, it is [Page 261] evident that they are appointed Judges of that Matter, and because, as the Holy Synod of Trent has wisely admonish'd, Sess. 14. c. 5. & can. 7. de Poenit. that a true judgment 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. de civit. 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 bin decreed by the Holy Synod of Trent, LV. The Con­firmation of what was said before. and always deliver'd 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 confirm'd that this Sacrament, and the Law of Sacramental Con­fession, which they call'd in Greek Exomologesis and Exagoreusis, as receiv'd 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 Savior: LVI. Ceremonies us'd 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 tho they be­long not to the vertue of the Sacrament; yet they put more plainly before mens Eyes, the dignity thereof, and dispose the Souls of them that Confess, being already kindl'd with devoti­on, the more easily to obtain the Grace of God. For when with uncover'd Head cast down at the Priests feet, with countenance down towards the Earth, and hands stretch'd forth in a beseeching posture, and giving other such like signs of Chri­stian [Page 262] Humility, which are not indeed necessary to the Reason or Vertue of the Sacrament, we confess our sins; from these things we may evi­dently understand, both that there is a Heavenly Vertue in the Sacrament, and also that the di­vine Mercy is to be sought and procur'd 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 tho he had not told us that the Use of it is necessary. For let the Faithful be assur'd of this, that he who is opprest by any Mortal Sin, ought to be call'd back to Spiritual Life by the Sacrament of Confession. Which thing indeed by a very fair Tradition from our Lord we see plainly signifi'd, when he call'd, the Power of administring 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 open'd 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 open'd. Now this was excellently observ'd, 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 loose on Earth, shall be loos'd 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 Heresie of the Nova­tians, Lib. 1. de Poenit. c. 12. who asserted, that the Power of forgiving sins was reserv'd 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 honor 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 establish'd 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 Ʋtriusque 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 defin'd. But this seems to be held in general, that Confession ought to be enjoyn'd 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 intire. many things are to be observ'd, whereof some belong to the Nature of the Sacrament, and others are not so necessary; concerning these things it must be carefully treat'd: For neither are there Books and Commentaries wanting, from whence it is easie to fetch the [Page 264] Explication of these things. But first of all let the Curats teach this, that in Confession there must be care taken that it be intire and absolute.

For all Mortal sins must be reveal'd to a Priest: LXI. All Mortal sins altho hid must be confess'd. For Venial Sins which do not pluck us away from the Grace of God, altho rightly and profitably we confess them, as the practice of devout men shews; yet they may be pretermitted without Fault, and may be expiated many other ways.

But deadly sins, as was said before, must be reckon'd up, altho they were done never so secretly and undiscover'd, 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 bin defin'd by the Holy Synod of Trent, and has always bin deliver'd by the Catholic Church, even as the Testimonies of the Holy Fathers declare. For in S. Ambrose it is de­clar'd after this manner: Sess. 14. de Poenit. c. 5. & can. 7. ‘No one can be justifi'd 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 bit 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: ‘Altho they are fetter'd 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 confess'd, 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. dist. 3. cap. sunt plures, &c. pluit & ibid. dist. 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 pluck'd up by the Roots. which we are wont to use in the [Page 265] weightiest Matters; and all our study ought so to be imploy'd 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 confess'd. that the Nature of the Deadliness of the sin consists only in them: wherefore all these things must always be confess'd. For if any one shall have kill'd a Man, it must be explain'd 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 call'd simple Fornication; The Second, Adultery; The Third, Incest; The Fourth, Sacriledge. Also Theft is to be reckon'd 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 numbr'd; 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 intire and absolute, that if any one in Confession pass over some of those things which ought to have bin explain'd, and confess'd 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 call'd by the name of Confession, in which is the Vertue of a Sacrament; but rather it is ne­cessary for the Penitent to repeat again his Con­fession, and to acknowledge himself guilty of that [Page 266] 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 search'd into the secret corners of his Conscience; yet because he had it in his mind, intirely 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 compos'd, as is done by some, who seem ra­ther to lay down the Rule of their Life, than to confess their sins. For such ought to be our Con­fession, as it may shew us to the Priest to be such Persons as we know our selves to be, and may shew things certain for certain, and doubtful for doubtful.

But if sins are not disclos'd 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 Vertue.

They also are much to be commended who use Prudence and Modesty in explaining things, LXVIII. Prudent and Modest. for neither ought there too many words to he us'd; but those things which belong to the Nature and Reason of every sin are to be open'd in a short Speech which is joyn'd with Modesty.

But this must be endeavour'd 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 Cloaths, and not to use at least the same diligence, that the splendor 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 Ministery 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 retain'd. 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 deriv'd 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 dispos'd 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 preserv'd, is easily gather'd from the antient Decrees of the Fathers: Whereby it is provided, ‘That no Bishop or Priest shall pre­sume to act any thing in another's Diocess 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 [Page 268] 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 Doctrin and of the Sacraments.

Altho 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 bin observ'd 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 indu'd both with knowledg, and Learning, and Prudence: For he bears the Person both of a Judg, and of a Physician.

As to the First, That he be Learn'd. It is evident enough, that it is not a common Knowledg which is necessary, and which enables him to discover sins; & of the divers kinds of sins to judg 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 apply'd 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 Judgment may commend him: Who understands well, of how grat weight and Moment the Office is, wherein he is plac'd, and what Punishment is suitable to every offence, and who are to be absolv'd, and who to be bound.

But because there is no one who does not earn­estly desire, LXXIV. Most strict­ly forbid to reveal the sins of the Penitent. that his Wickedness and Shame might be hid: The Faithful are to be admonish'd, that there is no reason to fear, lest those things which [Page 269] 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 conceal'd, with perpetual and religious silence, all sins which any one shall have confess'd 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 re­prov'd. since we have spoken of the Minister, that some special Heads should be explain'd, 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 reveal'd 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 endeavor must be us'd to further their Salvation. The Priest shall careful­ly observe in the Penitent, LXXVI. It must be well ob­serv'd, whe­ther the Penitent be contrite. whether he have a true contrition for his sins, and be stedfastly re­solv'd 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 arm'd and secur'd, 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 labor not by the Meditation of heavenly things, to conceive the Fire of divine Love, where­by our Mind might be refresh'd 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 endeavor to affect him with an earnest de­sire of Contrition, that thenceforth being in­flam'd 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 re­prov'd, who endeavor either to defend their wick­ednesses by some excuse, or to lessen them. For, for example, when any one confesses, that he was somewhat overmuch mov'd 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 admonish'd, 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 mov'd with the naughtiness of the sin, but is angry at his Brother: And when a fair occasion was offer'd him, to honor 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 asham'd to confess. who being hinder'd by a foolish kind of Bashfulness, dare not confess their sins. They must by Exhortation be encourag'd therefore, [Page 271] and admonish'd, 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 us'd 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 us'd, that he be mov'd 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 unprepar'd, 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 us'd all their Dili­gence and endeavor therein already, (because that they have endeavor'd, as they affirm, it is very much to be fear'd, lest being once sent away, they return no more) they are to be heard, and especially if they shew an endeavor 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 us'd.

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 bin altogether wanting in the Penitent, he may be absolv'd. But if he shall observe both of them to be wanting in him; he shall exhort and per­swade him, as was said before, to use greater care in examining his Conscience, and shall send him away handl'd with all the respect and kind­ness he can.

But because it sometimes happens that Women, LXXXIII. The remedy to be us'd 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 publickly 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 observ'd by the Priests.

LXXXIV. Of Satisfa­ction.And now we come to the Third Part of Pe­nance which is call'd Satisfaction. First therefore the Name and Vertue 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 satisfie 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 Recompence for an Injury done to another. But as to this place, the Doctors of Divinity have us'd the word Satisfaction to signifie that Recompence, 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, altho he would deal with us according to the utmost Justice. Now this is said to be of that kind, which renders God appeas'd and pro­pitious [Page 273] to us. And This we have receiv'd from Christ our Lord only, who upon the Cross having paid the price for our sins, most fully satisfi'd 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 compleat, equally answering to the Nature of all the sins which are committed in the World, by the vertue 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 express'd by the name of a Chalice, worthy so many and so great Benefits: Wherefore he subjoyns: I will take the Chalice of Salvation, and will call upon the Name of the Lord.

Another kind of Satisfaction is call'd Canonical, LXXXVII. The Second is Canonical satisfaction. which being defin'd is perfected in a certain space of Time. Wherefore it has bin receiv'd by the most antient usage of the Church, That when Pe­nitents are absolv'd from sins, some Punishment is requir'd of them, the undergoing of which Pu­nishment is us'd to be call'd Satisfaction.

By the same Name also is any kind of Punish­ment signifi'd, LXXXVIII. The Third is any Pu­nishment freely un­dertaken. which for sins we endure, not as appointed by any Priest, but of our own free ac­cord undertaken and laid upon our selves, by our selves for sins.

Note. But this belongs not to Penance as a Sacrament. But that only is to be thought a part of the Sa­crament, which, as we said, is to be paid to God for sins, by the command of the Priest: This be­ing added, That we stedfastly purpose, and re­solve in our Hearts, with our utmost labor and care to avoid sin for the Future.

For so some define it: LXXXIX. What it is to satisfie. ‘To satisfie, is to pay due Honor to God: But it is sufficiently evident that no one can give due Honor to God, but he that resolves to avoid sin by all means.’ And to satisfie, is to cut oft the Causes of sins, and not to in­dulge any entrance to their Suggestions.

According to which Sentence, Mark this Definition. some have thought that Satisfaction is a Cleansing, whereby what­soever Uncomeliness by reason of Stain, remains in the Soul, is wash'd away, and we are absolv'd from the Temporal Punishments wherewith we were held.

Which things seeing they are so, XC. How Satis­faction is prov'd ne­cessary. it will be ea­sie to perswade the Faithful, how necessary it is for Penitents to exercise themselves in this study of Satisfaction. For they are to be taught that there are two things which follow sin, to wit, Stain and Punishment: And altho together with the Fault committed, the Punishment of Eternal Death with the Damn'd be forgiven: Yet it does not always happen, as has bin declar'd by the Council of Trent, Sess. 14. c. 8. Can. 12. & 15. Gen. 3.17. Num. 12.21. 2 Reg 12.23. That the Lord remits the Re­lics of sin, and the temporal Punishments which are due to sin. Of which thing there are plain Testimonies in Sacred Scripture. Genesis ch. 3. Numbers 12, and 22. and in many other places: But we will see that most clear and illustrious place of David, To whom altho Nathan said, The Lord also has took away thy sin, Thou shalt not dye: Nevertheless he freely underwent very grievous punishments Night and Day, imploring the Mercy of God in these Words, Psal. 50.4. Wash me further from my iniquity, and cleanse me from my sin, be­cause I acknowledg my Iniquity, and my sin is ever against me. In which words is begg'd of God, that he would pardon, not only the Crime, but also the Punishment due to the Crime; and that he would restore him, being purg'd from the Re­lics of sin, into his former state of Excellency and Integrity. And this he begg'd with most earnest Prayers: Yet the Lord afflicted him, Both with the Death of the Child gotten in Adultery, and with the Rebellion and Death of Absalom, whom [Page 275] he dearly lov'd, and with other Punishments and Calamities, which he had before threatned him with. In Exodus also: Exo. 32.8.9. Altho the Lord were in­treated by the Prayers of Moses to spare the peo­ple for their Idolatry, yet he threatens, That he will recompence them with grievous Punishments for so great a Wickedness: And Moses himself testifies, That so it will be, that the Lord would most severely revenge it even to the Third and Fourth Generation. Now that these things have bin always deliver'd by the Holy Fathers in the Catholic Church, i [...] most evidently prov'd by their authority. Vide Aug. lib. 2. de peccat. merit. & re­miss. cap. 34. & contra Faust. lib. 22. cap. 66. & prae­sertim in Joan. tract. 124. paulò ante med. Greg. lib. 9. Moral. cap. 24. Chrysost. hom. 8. ad Popul. Antioch. Iterum Aug. Ench. cap. 30. Amb. de Poenit. lib. 2. c. 5. Vide item Canones Poenitentiales apud Anton. August. vel in Actis Eccl. Mediolan.

But for what cause it is, XCI. In Penance, as in Bap­tism, the Pu­nishment of sin is not remitted. that all Punishment is not equally forgiven in the Sacrament of Penance, as in the Sacrament of Baptism, is excellently ex­plain'd by the Holy Synod of Trent in these words: ‘The Nature or Reason of the Divine Justice seem'd to require, that they should by him be receiv'd into Grace after one sort, who before Baptism sinn'd through Ignorance; and those af­ter another sort, who being once freed from the slavery of Sin and the Devil, and after hav­ing receiv'd the Gift of the Holy Ghost, do vio­late the Temple of God, and are not afraid to grieve the Holy Ghost. And it becomes the Divine Mercy, that our sins should not be for­given us without any Satisfaction: That taking that occasion, thinking our sins to be more light than they are, as those that are injurious and contumelious to the Holy Spirit, we fall in­to greater sins, treasuring up to our selves Wrath against the day of Wrath.’

For without all doubt, XCII. Canonical Satisfaction profitable. these Satisfactory Pu­nishments do greatly restrain Penitents from sin, and hold them back as with a Bridle, and make more cautious and watchful for the future.

And besides, First Secondly. Ezek. 6. they are as it were certain Testifi­cations of the Grief we take for having com­mitted sin: By which means we satisfie the Church, who by our wickedness is grievosly offended. For, as S. Austin affirms: ‘God despises not a Contrite and humble Heart; but because for the most part the Grief of one Man's Heart is hid from ano­ther Man, nor does it come forth into the know­ledg of other Men, by Words or any other Sign; rightly are the Times of Penance appointed by those who preside in the Church: That so the Church might be satisfi'd, in which sins are remitted.’

Besides, Thirdly. The Examples of our Penance, teach others how they ought to order their life, and to follow Piety: For seeing other Men behold the Pu­nishments laid upon us for our sins, they will per­ceive that they are to use the greatest caution through all their Life, and that their former Man­ners are to be corrected and amended.

Wherefore it is most wisely observ'd by the Church, XCIII. Public Pe­nance wise­ly instituted. That when a Heynous Wickedness has bin publicly committed by any one, he must un­dergo public Penance also, That others being affrighted with Fear, might thenceforth more wa­rily avoid sin.

Which thing also has bin us'd sometimes to be done even in hidden sins, which have bin great. Vide Aug. lib. 5. de Civit. Dei, cap. 26. & Epist. 54. & l. 50. hom. hom. 49. & de vera & falsa Poenit. passim. Ambr. lib. 2. de Poenit. c. 10. & citatur de Poenit. dist. 3. cap. reperiuntur. Cypr. de Lapsis multis in locis. Conc. Agathense, cap. 35. & citatur dist. 50. cap. poeni­tentes.

But, XCIV. The manner of the Chur­ches dealing with pub­lick sinners. as we said, in Public sins, this was always held, that they who had committed them, before they had perform'd Public Penance were not absolv'd. But in the mean time, the Pastors be­sought God for their Salvation, and ceas'd 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 softn'd, that [Page 277] they conceiv'd the Grief of a true Contrition.

But afterwards there was so much abated of the severity of antient 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 our selves, 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 suffer'd 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 us'd in Penance. For as when a Wound is heal'd, some Scars remain, which also are to be cur'd; so in the Soul, after the sin is pardon'd, the Relics of sin remain to be purg'd away. The same thing the sentence of S. Chrysostom plain­ly confirms, when he says: Hom 80. ad 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 receiv'd, the Plague or Sore remaining is to be cur'd 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 observ'd; 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 prepar'd of God for us. 1 Cor. 3, 1. the Punishment of Penance, which we take upon our selves, turns away God's Revenge and his Punishment intended against us: For so the Apostle teaches when he says: If we judge our selves, we shall not be judg'd, but while we are judg'd we are corrected of the Lord, that we may not be con­demn'd with this world. Which things when they are explain'd to the Faithful, it can scarce be, but that they must needs be stirr'd up to do works of Penance.

But how great the Force and Vertue of it is, XCIX. Whence the Vertue of Penance to satisfie and merit, is. Mat. 10.42. may be gather'd 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 satisfie for our sins. Vide de Poenit. Sess. 14 cap. 18. & can. 13, 14. & Sess. 6. de 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 per­form'd 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 satisfie. as the Head over the Members, and the Vine to the Branches, conti­nually pours forth his Grace upon them, who by Charity are join'd with him. Which Grace al­ways goes before, accompanies and follows our Works, and without which we can by no means merit, or satisfie 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 sa­tisfie [Page 279] 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 adorn'd with the Grace of God, they may merit: For, it is a noted saying of our Savior. 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 requir'd to satisfaction. especially requir'd 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. al­tho 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 en­dur'd, are not at all felt: Nor yet is there any reason why those works have not the vertue 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 labors, they either feel almost no inconvenience, or else they bear all things with a most chearful Spirit.

But the Pastors shall teach, CIV. The works of Satisfa­ction are Prayer, Fasting, Alms. that every kind of satisfaction is to be referr'd 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 call'd outward Goods, all which we have receiv'd 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 oppos'd so many Medicins, to wit, Fasting to the First, Alms to the Second, and Prayer to the Third.

Moreover, CVI. By Prayers we satisfie to God, by Fasting to our selves, by Alms to our neigh­bor. if we consider those who are offend­ed by our sins, we shall easily understand why to these Three especially all satisfaction is referr'd: Now these are, God, our Neighbor, and our Selves, wherefore we appease God by Prayer, we satisfie our Neighbor by Alms, and we chastise our selves 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 chiefly to be taught, that they who with a patient mind endure whatsoever Labor 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 forc'd 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 judgment.

But herein the immense Goodness and Mercy of God is to be celebrated with the highest Praises and Thanksgivings, CVIII. One can sa­tisfie for another. who has granted this to Human Frailty, that One can satisfie 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 indu'd with divine Grace, can pay in another mans name what is owing to God. Wherefore, it comes to pass that after a certain sort one may seem to bear anothers Bur­then.

Nor is there any place left for any of the Faith­ful to doubt of This, CX. How it comes that one can sa­tisfie for [...]nother. seeing that in the Apostles Creed, we confess the Communion of Saints. For since we all are born again to Christ, being [Page 281] cleans'd by the same Baptism, and are partakers of the same Sacraments; but above all since we are strengthen'd with the Meat and Drink of the same Body and Blood of Christ our Lord: This most evidently shews, 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 esteem'd 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 re­ceiv'd hereby: For the Works of Satisfaction, are a kind of Medicin and Cure, which is prescrib'd the Penitent for curing the corrupt Affections of his Mind: Which kind of Fruit of Advantage it is evident that they altogether want, who sa­tisfie not for themselves. These things therefore shall be largely and clearly explain'd concerning the Three Parts of Penance, Contrition, Con­fession and Satisfaction.

But this ought specially to be observ'd by the Priests, CXII. When Ab­solution is to be deny'd. 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 Neighbor, let him make full re­compence for the sin, whereof he seems deservedly to be condemn'd: For no one is to be absolv'd, unless he first promises to restore every one his own.

But because there are many, Note. who tho 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 com­pell'd 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 labor, 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 im­pos'd. 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 measur'd, CXIV. The Old Canons of Penance to be propos'd. and Pe­nitents may the better know the weight of their sins, it will be worth the while sometimes to signifie to them what punishments have bin ap­pointed for certain Faults, Note. by the Prescription of antient 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 impos'd. it will be most suitable to appoint Penitents, to give themselves to Prayer upon certain determin'd days, and that they make Prayers to God for all men, and espe­cially for them, who are gon out of this Life to the Lord.

And they must also be exhorted, CXVI. The Vertue of Volunta­ry Penance to be added to the vertue 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 perform'd, yet that they never intermit the studies of the Vertue of Penance.

But if sometimes also Public Penance is to be prescrib'd for Public Offence, CXVII. Public Sa­tisfaction to be impos'd upon public Offenders. altho' the Pe­nitent may refuse and pray to be excus'd, yet he is not easily to he heard: But he must he perswaded, that those things which are wholsom or saving both to himself and others, he accept with a free and chearful 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 Gods help, they may resolve indeed to per­form them devoutly and religiously.

Of the SACRAMENT of EXTREAM ƲNCTION.

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 Curats are tacitly admonish'd, 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 Extream Unction choose but have the Memory of that Last day join'd 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 troubl'd 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 Extream Unction.

That therefore those things which are more ne­cessary to explain it, III. Why this Sacrament call'd Ex­tream Un­ction. may be open'd almost in the same Order which has bin observ'd in the other Sacraments: It shall first be taught, that This Sacrament is therefore call'd Extream Unction, because this of all the Sacred Un­ctions, which our Lord and Savior com­mended to his Church, is last to be admi­nister'd.

Wherefore this very Unction was also call'd by our Ancestors, IV. Other Names of this Sacra­ment. the Sacrament of the Ʋnction (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 [Page 284] 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. Extream Unction prov'd to be a Sacra­ment. if we attend to the words wherewith St. James the Apostle has declar'd 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 Oyl 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 Doctrin of the Catholic Church concerning Extream Unction, Thirdly. both many other Councils testifie, and by the Council of Trent it has bin declar'd in such a manner, Sess. 43. de Extrema Ʋnct. 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 dist. 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. Extream Unction is a Sacra­ment. that it is a true Sacrament: and not many, but One: altho it be administer'd with many Unctions (or Anointings) to every one whereof are us'd proper Prayers, and a peculiar Form.

It is One; VII. How Ex­tream 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 compos'd of many and divers things, yet is but One only in perfect Form: So the Sacrament, altho 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 Curats shall teach, what the Parts of this Sacrament are, The Element, I say, and The Word: For these things are not pass'd 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 Oyl consecrated by a Bishop, to wit, the Liquor, not press'd 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 Vertue of this Sacrament, X. How fit this matter is. is inwardly wrought in the Soul; for as Oyl is very profita­ble to mitigate the Pains of the Body: So the Vertue of the Sacrament lessens the sorrow and grief of the Soul.

Besides, Oyl restores sweetness, makes chearful, 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 Vnction 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 prov'd 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 us'd in manner of a Prayer: altho with what Words chiefly it is to be conceiv'd the Apostle has not express'd.

But This we have from the Tradition of the Fa­thers: XIII. This Form us'd every where. So that all Churches retain this manner of Form, which the Roman Church, the Mother and Mistress of all Churches uses.

For tho' some change some few Words, as when for, God indulge thee: They put Remit or Spare, and sometimes also Heal [Page 286] whatsoever thou hast committed: But yet be­cause there is no alteration of the sense, it is evident that the same Form is religiously observ'd 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 Baptize thee, or I Sign thee with the sign of the Cross, or is pronounc'd, as it were, by commanding; as when in administring the Sacrament of Orders it is said, Receive thou Power: But this One Form of Extream Unction is perform'd in a kind of Prayer; but this is very properly and rightly done, for seeing this Sacrament is therefore us'd, 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 Gods Bounty, which the Power or Vertue of the Sacrament is not us'd to effect in a constant and perpetual course.

Now there are proper Rites us'd in the admi­nistration of this Sacrament also. But the great­est part of them contains Prayers, XV. Why so ma­ny Prayers us'd in ad­ministring 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 Curat, ought from their heart to beseech God for the sick Person, and with all their study and affection to commit his Life and Health to Gods Mercy.

Now seeing it has bin shew'd that Extream Unction is truly and properly to be reckon'd in the number of the Sacraments: XVI. The Sacra­ment of Ex­tream Un­ction insti­tuted by Christ. This also follows, that the Institution thereof came from Christ our Lord, which afterwards was propos'd and pub­lish'd to the Faithful by the Apostle S. James. Al­tho the same our Savior seem'd to have given the First Draught of this Unction, when he sent [Page 287] 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 preach'd, that Men should do Penance, and they cast out many Devils, and Anointed many that were sick, with Oyl, and heal'd them.

Which Unction must indeed be believ'd to have bin not invented by the Apostles, Note. but commanded of the Lord: Not endu'd with any Natural Vertue, 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 admini­ster'd. altho this Sa­crament belongs to all, yet there are some sorts of Men to be excepted, to whom it is not to be ad­minister'd. And first they are excepted who are of a sound and healthy Body: For, that Extream 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 shews, 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 fear'd 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 begins 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 Oyl, 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 Curats are to observe, that at such time chiefly they apply that Heavenly Medicin, which by its own vertue is always very wholsome; but they will understand that it will be more profi­table [Page 288] when joyn'd with the pious Devotion of them that are to be heal'd.

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 admi­nister'd. al­tho 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 entring into Battle, where certain Death hangs over him, or even being condemn'd to Death, he is carry'd 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 Mad-men 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 Oyl: 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 tho 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 Me­dicin. And because in the Diseases of the Body, altho the whole Body be ill affected, yet the Cure is apply'd 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 chiefly 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 observ'd, 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 receiv'd, 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 giv'n 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 us'd, XXIII. With what Preparation Extream-Unction is to be receiv'd. 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 observ'd; That before Extream-Unction, the Sacraments of Penance, and of the Eucharist are to be admini­ster'd. And then let the Curats endeavor to per­swade the Sick Person, to yield the same Faith to the Priests anointing him, as those of old times were us'd to give, when they were to be heal'd 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 pray'd 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 receiv'd 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 Oyl 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 learn'd of the same Apostle, who has publish'd 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 bin expounded; or those who have chief place among the People; but the Priests, who are rightly ordain'd by the Bishops, by the [Page 290] 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 receiv'd. according to the Decree of Holy Church, is this power giv'n 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 observ'd, 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 explain'd: XXVIII. The Fruit of this Sa­crament. That if nothing els would draw the people to the use thereof, they may be led by the very advantage of it; seeing it is so or­der'd 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 call'd, 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 de­serv'd. [Page 291] But it often happens, that the Faithful being strick'n with this Fear, feel themselves wonderfully puzzl'd.

But there is nothing conduces more to the Tran­quility 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 intrusted 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 fill'd 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 tho the Enemy of Mankind, never ceases as long as we live, to endeavor 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 minister'd 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 eas'd and encourag'd with the Hope of Gods Goodness; and being confirm'd therewith, she lightly endures all Inconveniencies, and more ea­sily escapes the Wiles and Subtilties of the De­vil, endeavouring treacherously to insnare 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 ir might be. the Sick Recover not their Health, this comes not by the Fault of the Sacra­ment; but it must be believ'd to come to pass for this Reason, because in a great part The Faith either of those, who are anointed with Sacred Oyl, or of those by whom it is administer'd, 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 Ʋnbelief. Altho it may truly be said, That Christian Religion, by how much the deeper it has taken Root in the Souls of Men [Page 292] does stand in less need of the proof of such Mi­racles as these, than formerly in the Infancy of the Church it seem'd to do.

But yet our Faith is here to be excited. For, XXX. The Faith and Hope of the Sick to be in­courag'd. Howsoever, by the Will and Counsel of God, it shall happen to the Health of the Body; yet the Faithful ought to be strengthen'd with an assur'd Hope, that by vertue of the Sacred Oyl, 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 dye in the Lord. Thus much has bin spoken briefly concerning the Sacra­ment of Extream Unction. But if these Heads of Matters be more largely explain'd by the Pastors, and with the diligence as becomes them; it is not to be doubted but the Faithful, from this Doctrin 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 administer'd: And partly they will seem to want the Solemn Cere­mony, and [...] kind of Religious Rite and Honor. Wherefore it is necessary that the Pastors prose­cuting the intended Doctrin of the Sacraments, suppose themselves oblig'd 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 enter'd into the Rule of Ecclesiastical Life, and lastly to the Faithful People also. To Themselves, That while they are imploy'd in the handling of this Point, they may be mov'd the more to stir up that Grace which they have obtain'd in this Sacrament.

To others, Secondly. who are call'd 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 knowledg of those things, wherewith being furnish'd, 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 Honor the Ministers of the Church are worthy of.

And then, Fourthly. because it often happens, that many are present, who either have design'd their Chil­dren, being yet but Infants, to the Ministery 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 chiefly 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, II The Digni­ty of this Sacrament. how great the Nobility and Excellency of this Sacrament is, if we consider the Degree thereof, i. e. the Priest-hood.

For seeing the Bishops and Priests are as it were the Interpreters and Ambassadors of God, First. Let the Priests con­sider this. who in Gods 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 con­ceiv'd. Wherefore they are worthily call'd not only Angels, but Gods also, because they hold the Power and the Name of the immortal God among us.

Now altho 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 [Page 294] 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 Savior 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 indu'd with the same Power as they, are sent for the Perfecting of the Saints, for the work of the Mini­stery, 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 Ordain'd, ought to be call'd, 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 call'd of God, as Aaron. But they are said to be call'd of God, who are call'd by the lawful Ministers of the Church.

For they who arrogantly plant and intrude themselves into this Ministery, 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 dist. 23, multis in capitibus.

But because in the undertaking of every Acti­on, IV. The Inten­tion of those that are to be Ordain'd, 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 admonish'd 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 handl'd, by how much the more diligently at this Time the Faithful are us'd 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 Cloaths: So that they seem to respect [Page 295] nothing at all in the Priesthood but Gain, as commonly all others do in any kind of base Trade. For tho 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 Lucres sake, Note. is the highest Sacriledge.

Others will be ordain'd, VI. Another ill Intention. that they may abound with Riches: Whereof this is an Argument, that unless some wealthy Ecclesiastical Benefice be be­stow'd on them, they have no Thought of Sacred Order. But those are they, Joh. 10.17. whom our Savior call'd 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 turn'd 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 Ordain'd. who being lawfully call'd of God, do undertake the Ecclesiastical Functi­ons for this one cause only, that they may bring honor to God.

Nor yet is this to be taken, Note. as tho this Law did not equally oblige all. For Men were there­fore created to honor God, which the Faithful especially, who have obtain'd the Grace of Bap­tism, ought 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 Or­dain'd, ought 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, [Page 296] and others have other Offices: So altho all the Faithful ought to follow Piety and Innocence with all their study, with which things God is most worshipp'd; 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 chearfully to observe it; and administer the Sacraments of Christ the Lord, whereby all Grace is bestow'd and increas'd; 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 explain'd, X. Ecclesiasti­cal Power, double, viz of Order and Juris­diction. the Curats shall come to the handling of those things, which are proper to this Sacrament, that the Faithful who desire to be receiv'd into Ecclesiastical Order, may know, to what kind of Office they are call'd, 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 referr'd 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 it self. but fits and prepares the Souls of men to receive it, and contains all those other things which may any way be referr'd to the Eucharist.

And hereof many testimonies may be brought out of Sacred Scripture: XII. This Power prov'd. 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, [Page 297] shall be bound in heaven; Matth. 18.18. and whatsoever ye shall loose on earth, shall be loos'd in heaven. Which places being by the Pastors explain'd from the Doctrin 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. dist. 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 join'd 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 worshipp'd; it consequently fol­low'd, that in every Common-wealth, some should be plac'd over the charge of Sacred Things and the Worship of God, whose Power in some sort might be call'd Spiritual.

This Power the Israelites had, XV. Christ's Priesthood higher than that of Moses. Let the Priests mark. which tho it were higher in Dignity, than that wherewith the Priests were indu'd 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 deriv'd 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 indu'd with the supream Power of Giving Grace, and Forgiving sins, has left this Power, altho definite in Vertue, and ty'd to the Sacraments, to his Church.

Wherefore to exercise or perform this Matter, XVII. The Con­secration of the Mini­sters of the Church call'd the Sacrament of Order. certain Ministers are appointed and consecrated in a solemn religious manner, which Consecra­tion is call'd, The Sacrament of Order, or Sacred [Page 298] Ordination. But it pleas'd the Holy Fathers to use This Word, because it has a very large significa­tion to shew 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 referr'd to ano­ther.

Whereas therefore in this Ministry there are many Degrees and divers Functions; XIX. Why this Sacrament call'd Or­der. but all things distributed and plac'd 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 reckon'd among the other Sacraments of the Church, XX. Order is a Sacrament Sess 23. de Ordine. the Holy Synod of Trent has prov'd by that reason which has often bin 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 call'd 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 conferr'd. and a Paten with Bread, to him that is to be Ordain'd a Priest, saying: Take thou power of offering Sacrifice, &c. by which words, the Church has always taught, while the Matter is exhibited, that the Power of Consecrating the Eucharist, a Character being impress'd on the Soul, is deliver'd; to which is adjoin'd 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 exercis'd 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 shav'd 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 bin taught in the Catholic Church, the Names whereof are these, Door-keeper, Reader, Exorcist, Acolyt, Sub-deacon, Deacon, Priest. These Orders have bin re­member'd 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. defin'd may be prov'd; XXIII. Why so ma­ny. by reason of those Mini­sters which seem necessary to the Holy Sacrifice of the Mass, and to the consecrating and administring 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 call'd 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 referr'd the Acolyts, Exorcists, Readers and Door-keepers, of all which severally we will say a little, that the Curats may have wherewith to instruct those chiefly whom they know are to be receiv'd 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 us'd to be prepar'd 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 [Page 300] Entrance, as it were open'd them to the Sacra­ment of Order: For it is declar'd 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 begins to have the Lords Lot, and his Inheritance, as those among the Hebrew people who were bound to the Divine Service, to whom the Lord forbad 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 tho 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 plac'd 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 antient and grave Fathers have taken notice. Dionys. de Eccles. Hier. c. 6. part 2. Aug. Serm. 17. ad 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 us'd for their Ornament and Glory: The first Reas n. And they also signifi'd that the Mi­nisters of the Church are to take care, that in all things they carry the Resemblance and Figure of Christ our Lord.

Altho some do assert, The second Rea [...]on. that by this Note is de­clar'd their Royal Dignity, which seems suitable to those who are call'd into the Lot of the Lord. For that which the Apostle Peter attributed to the [Page 301] 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 Door-keepers. the first degree is us'd to be made to the Order of Door-keepers, whose Office is to keep the Keys and Doors of the Church, and to keep them from entring 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 answer'd the Priest doing Divine Service. There were other Services also committed to him: as may be perceiv'd by the Rites, which are us'd 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 Door-keeper, So behave thy self as thou wilt give an ac­count to God for those things which are kept under these Keys.

Now that in the antient Church the Dignity of this Order was Great, XXXI. The Digni­ty of Door-keepers. 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 be­long'd to the Door-keepers, is even at this time accounted among the better Offices of the Church, De Ostiario vide Trid. Sess. 23. de reform. c. 17. Conc. Tolet. c. 6. & citatur dist. 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 us'd 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 mi­nister'd well the Word of God. Vide Cypr. Epist. 33. & Tertul. de Praescript. 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 possess'd with unclean Spirits. Wherefore the Bishop, when he Institutes them, holds forth a Book to them, wherein are contain'd Exorcisms, using this Form of Words, Take this and commit it to memory, and have thou power of laying hands on those that are possess'd, whether they be Baptiz'd or Cate­chumens, 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 call'd Lesser, and not Sacred. Their Office is to follow and serve the greater Ministers, Sub-deacons and Deacons in the Mini­stery 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 call'd by the name of Wax­light-bearers. When therefore they are ordain'd, this Rite is us'd to be observ'd by the Bishop: First, after that he has diligently admonish'd them of their Office, he delivers Lights to each of them, [Page 303] saying in this manner: Receive thou this Wax­light, 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 VVine is serv'd 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 Sub-dea­cons. not Sacred, whereof has bin spoken already, a lawful Enterance and Ascent lies open to the Greater and Sacred. In the first Degree whereof is plac'd the Sub-deacon: whose Office the very Name declares; to serve the Deacon at the Altar. For he ought to pre­pare the Linnen, Vessels, Bread and VVine, ne­cessary for the Use of the Sacrifice: Now he gives VVater 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 disturb'd by any one at the Sacred Ministration.

Now those things which belong to the Mini­stery of the Sub-deacon, XXXVI. How Sub-deacons are ordain'd. may be known by the Solemn Ceremonies which are us'd 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 receiv'd [...]nto the Order of Sub-deacons, who resolve not freely to receive this Law. And then after the Solemn Prayer of the Litanys, 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 Ordain'd, severally receive of the Bishop the Sacred Chalice and Paten.

But to Sub-deacons, Thirdly. that it may be understood that the Sub-deacon is to serve the Office of Dea­con, are given little Pitchers fill'd with Wine and [Page 304] Water, together with a Bason, and a Towel, wherewith the Hands are wip'd, and the Bishop says; Look ye what kind of Ministery is giv­en you, I therefore admonish you so to behave your selves as that ye may please God.

There are added other Prayers besides: Fourthly, Fif hly, and Sixthly. At last when the Bishop has adorn'd the Sub-deacon with Sacred Vestments, at putting on of every one of which, proper Words and Ceremonies are us'd; 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 Priests hand, at the Sacred Offices, or administring 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 minister'd 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 Dioces led their life piously and religiously, and who did other­wise, who came together to the Sacrifice and the [Page 305] Sermon at the appointed times, and who absented themselves, that when he had certifi'd 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 Ca­techumens, 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 us'd that no person unworthy of this Function climbs up to this degree of Order, XXXVIII. How care­fully the Deacons are to be chosen. 1 Tim. 3. the Apostle shews, when he ex­pounded to Timothy the Manners, Vertue and In­tegrity of the Deacon.

This, XXXIX. The Ordi­nation of Deacons. the Rites and solemn Ceremonies where­with he is consecrated by the Bishop sufficiently declare. For the Bishop uses more and more holy Prayers, at the Ordination of a Deacon than of a Subdeacon: And adds other Ornaments of Sa­cred Vestments. Besides, he lays his hands upon him: Which we read to have bin done by the Apostles, when they instituted the first Deacons: Lastly he delivers them the Book of the Gospels with these Words. Receive thou Power to read the Gospel in the Church of God, both for the Living and for the Dead, in the name of the Lord. De Diaconis praeter citatos suprà, vide Clem. Rom. Constit. Apostol. lib. 2. cap. 6. Cypr. de Lapsis. Amb. lib. 1. Offic. c. 41. Leo 1. Serm. de S. Laurent. Clem. Rom. Epist. 1. ad Jacob. fratrem Domini. Hie­ron. Epist. 48. & apud Baron. Annal. Eccl. an. 33. num. 41. an. 34. num. 283, & 285, & 287. an. 34. num. 316. an. 44. num. 78. & 80. an 57. n. 31. & n. 195. an. 58. n. 102. an. 112. n. 7, 8, 9. an. 316. n. 48. an. 324. n. 115. an. 325. n. 152. an. 402. n. 44. & 47. an. 508. n. 15. an. 741. n. 12.

The Third and highest Degree of all Sacred Or­ders, XL. The Order of Priests. is the Priesthood: And those who had this Order, the antient Fathers were us'd to call by Two names.

For sometimes they call'd them Presbyters, XLI. Why call'd Presbyters. which in Greek signifies Elders, not only because of their Ripeness of Age, which is very necessary to this Order; but much rather for the Gravity of their Manners, their Doctrin and Prudence: Wisd. 4. For as it is written, Venerable Old-Age is not that which consists in length of Time, nor that is measur'd by number of years: But the Wisdom of a Man is his Grey-Hair, and an unspotted life is Old-Age.

And sometimes they call them Priests, XLII. Why Priests. both be­cause they are consecrated to God, and because it belongs to them to administer the Sacraments, and to treat of Sacred and Divine Matters.

But because the Priesthood is describ'd in Sa­cred Scripture to be two-fold, Priesthood double. the one Internal, the other External: They must each of them be distinguish'd, that it may by the Pastors be ex­plain'd of which it is here meant.

As to the Internal Priesthood, XLIII. Internal. all the Faithful, after they have bin wash'd with the saving Water of Baptism, are call'd Priests; but especially the Just, who have the Spirit of God, and by benefit of the Divine Grace, are made living Members of that most High-Priest Christ Jesus: For these, by Faith which is inflam'd with Charity, offer to God Spiritual Sacrifices upon the Altar of their Mind; of which kind are to be accounted all good and ho­nest actions, which they do for the Glory of God. Wherefore we read in the Apocalyps thus; Apoc. 1.5. Christ has wash'd us from our sins in his Blood, and made us a Kindom, and Priests to God, and his Father. Ac­cording to which Sense it was said by the Prince of Apostles; 1 Pet. 2.5. Ye, as living Stones are built up a Spi­ritual House, an Holy Priesthood, offering up Spiritual Sacrifices to God through Jesus Christ. And the Apostle exhorts us: Rom. 1.2. That we yield our Bodies a living Sacrifice, holy and acceptable to God, as being our rea­sonable service. Also David long before said, Ps. 50.19. The Sacrifice of God is a contrite Spirit, an humble and [Page 307] a contrite Heart, O God thou wilt not despise. All which, it is easie to see, belongs to the internal Priesthood.

But the External Priesthood belongs not to the Multitude of the Faithful, XLIV. External. but to particular Men, who being instituted and consecrated to God by lawful imposition of Hands, and solemn Cere­monies of Holy Church, are properly appointed to the Sacred Ministery.

This Difference of Priesthood may be observ'd even in the old-Law: XLV. This double Priesthood prov'd from the Old Law. 2 Par. 26.18. For that David spake of the Internal, was shew'd a little before. But of the External no one can be ignorant, how many commands God had given to Moses and Aaron. Besides, he appointed the whole Tribe of Levi to the Ministery of the Temple, and provided by Law, that no one of any other Tribe should presume to intrude himself into that Function: Where­fore King Ozias, was smitten with Leprosie from the Lord, because he usurp'd the Priestly Office, and suffer'd most grievous Punishments for his ar­rogance and Sacriledg. Amb. lib. 4. de Sacram. c. 1. Aug. lib. 10. de Civit. Dei, cap. 6. & 10. Leo Serm. 3. de Annivers. Pontisicat.

That therefore we may observe the same Di­stinction of Priesthood in the Law of the Gospel, XLVI. The Exter­nal Priest­hood here treated of. the Faithful must be taught, that we now treat of the External Priesthood, which is given to parti­cular Men; for this only belongs to the Sacrament of Order.

The Priests Office therefore is, XVII. The Conse­cration of a Priest ex­plain'd. First. To do Sacrifice to God, to administer the Sacraments of the Church, as is seen by the Rites of his Consecration.

For when the Bishop makes any Priest, He first, together with all the Priests then present, lays Hands upon him.

And then spreading upon his Shoulders a Stole, Secondly. he draws it upon his Breast in manner of a Cross: Whereby is declar'd, That the Priest is indued with vertue from above, whereby he may be able to bear the Cross of Christ our Lord, and the sweet Yoak of his Divine Law, and to teach this Law, not by Words only, but by the Example of a most holy and upright Life.

Afterwards he anoints his Hand with Oyl, Thirdly. and then delivers a Chalice with Wine, and a Paten with a Host, saying; Receive thou Power of Of­fering, Sacrifice to God, and of celebrating Masses as well for the Quick as for the Dead. By which Ceremonies and Words, he is made an Interpreter and Mediator of God and Men; and This is to be look'd upon as the chief Function of a Priest.

Lastly, Fourthly. Laying Hands upon his Head; he says, Joh. 20.23. Receive thou the Holy Ghost: whose Sins Thou shalt remit, they are remitted to them, and whose sins Thou shalt retain, they are re­tain'd: And gives him that heavenly Power, which the Lord gave his Disciples of retaining and remitting sins.

These are the proper and special Functions of the Priestly Order: XLVIII. Five De­grees in the Priestly Order. Which Order tho it be but One, yet it has different Degrees of Dignity and Power.

The first is of those who are simply call'd Priests, The first of Priests. whose Functions have hitherto been de­clar'd.

The Second is of Bishops who are plac'd 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 call'd, 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 Ministery of a Bishop has bin deliver'd 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 call'd both Bishops and Pontifices, or High Priests, tak­ing that name from the Ethnics, who were us'd 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 call'd 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, al­tho in their Ordination they differ in nothing from Bishops.

In the Fourth Degree are plac'd Patriarchs, The Fourth of Patri­archs. i. e. the First and Highest Fathers▪ In old time, be­sides the Supreme Bishop of Rome, there were in the whole Church only Four Patriarchs, nor yet were they all alike in Dignity: For the Patri­arch of Constantinople, altho this Honor was last of all given to him, yet for the Majesty of the Em­pire, he obtain'd 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 Supream 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 fulness 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 endu'd, presides over the Universal Church, as Peters Successor and the true and lawful Vicar of Christ our Lord. Of the Primacy of the Pope, see Anatol. Epist. 3. & citat. dist. 22. c. sacro sancta. Greg. lib. 7. Epist. 64, & 65. Nicol. Pap. Epist. ad Mediolanens. & citatur dist. 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 easie 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 tho 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 call'd the Greater and Sacred. For only the Bishop and he alone ordains Subdeacons and Priests: but the Bishops, by the Tradition of the Apostles, which has always bin preserv'd in the Church, are consecrated by Three Bishops.

It now follows to explain, LI. Get care to be us'd in receiving an [...] to Priesthood. who are fit for this Sacrament, and especially for the Priestly Order, and what things are chiefly requir'd in them. From hence it will not be hard to determin what ought to be observ'd, 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 us'd in this Sacrament, is thus gather'd; because the other Sacraments give Grace to the Sanctification and Use of them by whom they are receiv'd: But those that are admitted into Sacred Order, are therefore partakers of Heavenly Grace, that by their Ministery 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 antient practice of the Catholic Church, solemn Fastings are appointed, Ordina­tions are perform'd; 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 render'd more fit to exer­cise [Page 311] 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 receiv'd into Sacred Order; he intangles himself in a new, and a most extream wickedness: But also because he ought to shew himself a Light and a Guide of Vertue and Inno­cence to others. For this cause, what the Apo­stle commanded Titus and Timothy; Tit. 1. 1 Tim. 3. is to be de­clar'd 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 Ministery of the Altar, in the Evangelical Law, is specially to be apply'd to the deformity of Mind. Wherefore we consider that that Holy Custom is preserv'd in the Church, that they who are to be ordain'd, endeavor diligently, first to purge their Consciences by the Sacrament of Penance.

Furthermore, LIII. Knowledg also neces­sary to a Priest. there is requir'd in a Priest, not that knowledg only which belongs to the Use and Ministring of the Sacraments, but he ought also to be so furnish'd with the knowledg 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 Vertue 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 Priests Lips preserve knowledg, and they require the Law from his Mouth: Because he is the Angel of the Lord of Hosts. As therefore in one of these, tho he be qualifi'd 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: altho the highest pitch of the Knowledg of hid­den [Page 312] matters, is not equally requir'd in all Priests, but that which is sufficient for every one, for the discharge of his own proper Office and Ministery.

Now this Sacrament is not to be given to Boys, Furious or Mad-men, LIV. Boys, Furi­ous and Mad-men, not to be ordain'd. because they want the Use of Reason, altho if it were administer'd even to them also, it ought certainly to be believ'd that the Character of this Sacrament, is imprinted up­on their Souls.

But what Year of Age is to be look'd for, Not of ripe Age. for these several Orders, it is easie to know from the Decrees of the Sacred Council of Trent.

Servants also are to be excepted; Servants. for neither ought 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 repell'd, 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, Deform'd in Body. they ought not to be admitted, who are Creeples, or deform'd 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 tho the Sacrament of Order, as before was said, belongs chiefly 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 ren­der'd fit, and qualifi'd for the due discharge of his Duty, and for the administring 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 referr'd 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 Ministery comes more or less to the Sa­craments of the Altar.

And this also is call'd a spiritual Character, The Chara­cter. be­cause they that are tinctur'd with Sacred Order, are by a certain inward Mark impress'd upon the Soul, distinguish'd 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 bin 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 bless'd and perfect Life, I. The Vertue of Continen­cy to be de­sir'd of all. 1 Cor. 7 7. it were much to be wish'd for them also, what the Apo­stle wrote to the Corinthians, that himself desir'd, in these words: I will, that all Men be, even as I my self: To wit, that All would follow the Vertue 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 restrain'd 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 adorn'd with many and divine Bles­sings; so that is is truly and properly reckon'd among the other Sacraments of the Catholic Church; and the Lord himself honour'd the cele­bration of Marriage with his own presence; it sufficiently appears, that the Doctrin 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 inspir'd 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 Vertue of Matri­mony is to be explain'd: III. What is chiefly to be explain­ed concern­ing Matri­mony. For since Vice often bears the Resemblance of Goodness, heed must be taken lest the Faithful being deceiv'd with a false shew 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 call'd, IV. The various names of Matrimony. because the Woman desires to be married chiefly 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 call'd Wedlock [Conjuginm à conjun­gendo] a joyning together, Wedlock. because a lawful Wo­man is bound with her Husband as it were in one Yoak.

Besides it is call'd Marriage [Nuptiae] because as S. Ambrose says, Marriage. ‘for Modesties sake, Maids cover'd or veil'd themselves. Whereby it seem­ed to be declar'd, that they ought to be obedi­ent [Page 315] 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 defin'd according to the common sense of Divines: V. The Defini­tion of Ma­trimony given to be explain'd. ‘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 altho all these things are in perfect Matrimo­ny, to wit, Inward Consent, Outward Agreement or Pact express'd by Words, Obligation and Bond, which is made by vertue of the Pact, and the Copulation of Husband and Wife, whereby the Matrimony is consummate; yet nothing of these has properly the Nature and Vertue of Ma­trimony, unless that Obligation and Knot which is signifi'd by the word Conjunction.

The word Conjugal is added because other kinds of Compacts whereby Men and Women are ob­lig'd mutually to help each other, Conjugal. either for Mony, 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 join'd 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 esta­blish'd 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 ty'd together.

From these things therefore it is plain, VI. Wherein especially the vertue of Matrimo­ny is plac'd. that the Nature and Reason of Matrimony consists in that Bond. For that which other Definitions of the most learn'd Men, seem herein to attribute to the Con­sent: [Page 316] 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 Tye cannot be, without Consent and Compact.

But it is very necessary, VII. The Con­sent of the p esent time to be express'd by words. that the Consent be express'd in words which signifie 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 sever'd far asunder and in different places, would consent to marry, before the One had declar'd his Will to the other, either by Letters or Messengers, they would be join'd 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 suffici­en [...]. that the Consent must be express'd in words, which have the sig­nification of the present time; for those words which shew 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 fulfill'd what he promises he will do; altho he ought to perform his promise: which if he perform not, he is convicted as guilty of breach of Faith. But he that is join'd to another in the Covenant of Matrimony; altho afterwards he re­pent: [Page 317] 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 abal [...]enation, or transferring over a Right, whereby a man delivers indeed the pow­er of his Body to the Woman, and the Woman the power of her's to the Man; therefore it is ne­cessary, that Matrimony be contracted with words which signifie the present time. The Vertue and Force of which words, remain even after they are pronounc'd, 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 shew the inward Consent, may be sufficient for Matrimony: yea, even silence it self, when a Maid by reason of Modesty answers not, but her Parents speak for her. From these things therefore the Curats shall teach the Faithful, that the Nature and Force of Matrimony lies in the Bond and Obliga­tion: And besides the Consent, express'd in that manner as has now bin 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 sinn'd, all which time there had bin no car­nal copulation betwixt them, as the Fathers te­stifie, were join'd together in true Matrimony. Wherefore the Holy Fathers say, that Matrimo­ny stands not in the Marriage-Bed, 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 explain'd, XI. Matrimony Two [...] [...]d, Natural and Sacra­mental. it must be taught That Matrimony has a double respect, for Conjunction is to be consider'd 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 [Page 318] 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 clos'd up the Flesh instead thereof. And the Lord God form'd 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 call'd 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, shew 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 Sa­vior says, What God has join'd, none may put asun­der. For tho it was convenient that Matrimony, Sess. 24. ini­tio. as it is an Office of Nature, might not be dis­solv'd; 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 increas'd, the Law of Marriage is so far from compelling any, that Virginity is ra­ther [Page 319] highly commended and perswaded 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 Savior 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 obtain'd Mercy, 1 Cor. 7.23. that I might be Faithful.

XV. Why Man and Wo­man ought to be join'd. The first cause.But now we must explain for what Reasons the Man and Woman ought to be join'd toge­ther.

The first therefore is, That this very Society of the divers Sex is desir'd 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 Honors and Riches, as that they might be brought up in true Faith and Religion; which that it was chiefly the Design of the Holy Patriarchs when they married, suffici­ently appears from Sacred Scripture. Where­fore the Angel, when he admonish'd Tobias, by what means he might repel the force of the De­vil; Tob. 6. I will shew 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 join'd in Matrimony, by Medicins hinder Conception, or force out the Birth before time; for this is to be look'd upon as design'd 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, ought to propose to himself.

But if to these Causes others be also added, whereby men are induc'd 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 con­demn'd, 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 preferr'd 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 shew that the Nature of it is much more excellent, and is wholly to be referr'd 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 Savior 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 de­clar'd by Matrimony. and of his immense love towards us, he declar'd the Divinity of this Mystery chiefly 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 neerly as the bond of Matrimony, and the Husband and VVife 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 prov'd to be a Sacra­ment. the Church confirm'd 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 referr'd to Matrimony: to wit, because the Con­junction of the Man, and of the VVoman, where­of God is the Author, is a Sacrament, i. e. a Sacred Sign of the most Holy Bond wherewith Christ our Lord is join'd with his Church. And that this is the proper and true sense of these words, the antient 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 shew'd, and the Holy Synod of Trent has explain'd the same thing. It is evident therefore, that the Husband is com­par'd, by the Apostle to Christ, and the VVife 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 [Page 322] the Wife ought again to love and reverence her Hus­band, for Christ lov'd 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 sig­nifi'd 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.

VVherefore 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 VVife being join'd 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 honora­ble 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 judg'd that wandring Copulations, were strange to the Law of Na­ture; and also that Whoredom, Adultery, and other kinds of Lusts were to be punish'd; yet their Marriages had no Vertue at all of a Sacra­ment.

But among the Jews the Laws of Matrimony were much more religiously observ'd; XXIII. The Matri­mony of the Jews, tho it were Holy, yet it was no Sacra­ment. Gen. 2;. nor is it to be doubted, but that their Marriages were indu'd with a greater Sanctity. For seeing they receiv'd that Promise, That all Nations should be bless'd in the seed of Abraham, it justly seem'd to be an Office of great Piety among them, to beget Children, and to propagate the Off-spring 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 antient 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 bin restor'd to its former state.

For, XXV. Plurality of Wives con­trary to Matrimony. that Polygamy (or divers VVives) was contrary to the Nature of Matrimony (altho some of the antient Fathers are not to be accus'd, be­cause it was not without Gods indulgence that they married divers VVives) Christ our Lord, shews 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 defin'd in a Conjunction of Two only and no more. VVhich 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 committs Adultery. For if it were lawful for a Man to marry many VVives, 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 join'd 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 VVife.

But it is easily prov'd by the same Testimony of Christ our Lord, XXVII. The Bond of Matrimo­ny dissolv'd by no Di­vorce. that the Bond of Matrimony can be dissolv'd by no Divorce: For if after a Bill of Divorce a VVoman 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.

VVherefore it is plain, XXVIII. Death only dissolves Matrimony. 1 Cor. 6.39. that the Bond of VVed­lock 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 marry'd to whom she pleases, only in the Lord. And again, to those, who are join'd 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 unmarry'd, or be re­concil'd to her Husband. The Apostle has left this Choice to that VVoman, who for a just cause has left her Husband: either that she remain un­marry'd, or that she be reconcil'd to her Husband.

Note. For neither does Holy Church allow a Husband and a Wife to depart 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 tollerable. because it can never for any reason be dissolv'd; it must be taught, what the Advantages join'd with it are.

For first, First. Men should know, that in joining Ma­trimony, Vertue 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 concern'd.

Besides, Secondly. if Matrimony could be dissolv'd 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. tho they want the bed and board of VVed­lock, yet that they are held bound with the Bond of Matrimony, and that all hope of marrying another [Page 325] 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 reconcil'd by Friends, and return to each other.

But here the wholsome Admonition of S. Austin is not to be pass'd over by the Pastors: Fifthly. Lib. de Adulter. Conjug. c. 6. & 9. For he, to shew the Faithful, that they should not look upon it as a burdensome thing, to receive again into favor their Wives which they had put away for the cause of Adultery, if they repented 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 pardon'd?’ Prov. 18.12. For that the Scripture calls him a Fool who keeps an Adultress, it means of her, which when she has offended, repents 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 lessen'd which the Apostle shews 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 condemn'd, is render'd 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 sav'd 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 [Page 326] 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 explain'd more at large in the Fourth Command.

Now follows Faith, The Second. which is another Benefit of Matrimony, not that Habit of Vertue, where­with we are tinctur'd when we receive Baptism, but a kind of Fidelity wherewith the Husband binds himself to his Wife, and the Wife mutually binds her self 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 gather'd from those words utter'd by our first Father, Gen. 2.24. when he receiv'd Eve his Wife, and which Christ our Lord afterwards approv'd 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 joyn'd together in a kind of singular, holy and pure love, nor may they love as Adulterers do among themselves, but as Christ lov'd the Church. For this Rule the Apostle prescrib'd, Ephes. 3.25. when he said: Men love your Wives as Christ also lov'd the Church, which cer­tainly he embrac'd 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 call'd the Sa­crament, The Third. to wit, the Bond of Marriage, from which they can never be dissolv'd: 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 [Page 327] depart, that she remain unmarri'd, or be recon­cil'd to her Husband, and that the Husband put not away his Wife. For if Matrimony, as it is a Sacrament signifie 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 preserv'd without Quarrel; the Duties of the Husband and of the Wife, as they are describ'd 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. & de Nupt. & concupisc. lib. 1. c. 10.

It is the Part of the Husband therefore libe­rally and honorably to treat his Wife, XXXI. The Duty of the Hus­band to­wards the Wife. First. for which purpose it ought to be remembred, that Eve was call'd 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 formed out of the Feet, but out of the Side of the Man. Ev'n 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 imploy'd 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 gain'd without fear, considering your holy Conversation in fear, whose adorning let it not be outward in braided hair, or glittering of Gold, or of Clothes and Apparel: [Page 328] but which is the hidden man of the heart, in the incor­ruptibility of a quiet and modest Spirit, which is in the sight of God of great price: For so in times past, the holy women which hop'd in God, adorned themselves, subjecting themselves to their own husbands, even as Sara obey'd Abraham, calling him Lord.

Let it also be their chief study to educat their Children in true Religion, Secondly. and diligently to take care of the Houshold Affairs.

And let them willingly contain themselves at home, Thirdly. unless necessity compel them to go abroad; and let them never presume so to do without the permission of their Husbands.

And then, Fourthly. (it being the thing wherein chief­ly the Marriage-Conjunction consists) let them always remember that next to God they must love no one more than their Husband, nor esteem any one more than he, to whom in all things, which are not against Christian Piety, they must behave themselves, and obey with the greatest alacrity of mind.

After the explication of these things, XXXIII. The Cere­monies of Matrimony. it will follow, that the Pastors teach the Rites also which ought to be observ'd in contracting Ma­trimony. Whereof it is not to be expected that in this place Rules should be given, seeing that by the Holy Synod of Trent, those things which are chiefly to be observ'd concerning this mat­ter, have bin largely and exactly decreed: Nor can the Pastors be ignorant of that Decree. It will therefore suffice to admonish, that they study to know those things which belong to this mat­ter, from the Doctrin of the Sacred Council, and diligently expound them to the Faithful.

And First lest young Men and Maids, XXXIV. Of what Young per­sons are to be ad­monish'd. whose very Age must needs want counsel and discre­tion being deceiv'd by a false shew of Matrimo­ny, should unwarily rush into the covenants of dishonest Loves; they shall often teach, that those Marriages are to be accounted neither true nor lawful, which are not contracted in the presence of the Curate of the Parish or of some other Priest by the Licence of the Curate, [Page 329] or of the Ordinary, and of a certain number of Witnesses.

Also those things which hinder Matrimony are to be explain'd. Upon which Argument very many grave and learned men, XXXV. The Impe­diments of Marriages to be taught. who have written of Vices and Vertues, have bin so diligently conversant that it will be easy for all, to apply hi­ther those things which they have deliver'd in their Writings, especially seeing the Pastors account it necessary scarcely ever to lay those Books out of their hands: Both those Rules therefore, and also those things which have bin establish'd by Holy Synod concerning the Impe­diments which arise either from Spiritual Kindred, or from the Justice of public Honesty, or from Fornication, they diligently read, and take care, that they be taught the Faithful.

Whence it may be perceiv'd, XXXVI. With what intention Matrimony is to be en­terpris'd. with what mind the Faithful ought to be affected when they contract Matrimony: For neither ought they to think that they go about any Human matter, but a Divine, wherein that a singular Integri­ty of mind and Devotion is to be us'd, the Examples of the Fathers of the Old Law, suf­ficiently shew, whose Marriages, tho they were not indu'd with the Dignity of a Sacrament, yet they always thought that they were to be us'd with the greatest Religion and Holi­ness.

And amongst other things, XXXVII. Clandestine Marriage not to be contracted. the Sons and Daugh­ters of a Family are to be exhorted to give that honor to their Parents and to those in whose Trust and Power they are, as not to enterprise Matrimo­ny without their knowledge and consent. For in the Old Testament we may observe that Children were always dispos'd in Marriage by their Pa­rents. In which case, that very much is to be gi­ven to their Wills, the Apostle also seems to shew in these Words: He that joyns his Virgin in Ma­trimony, does well; and he that joyns her not, does better.

The last Part remains, XXXVIII. Two things to be ad­vis'd con­cerning Matrimony. which belongs to the Use of Matrimony, concerning which the Pa­stors shall treat so, that no word fall from their mouth, which may seem unworthy the ears of the Faithful, or may distast pious minds, or move laughter. For as the words of the Lord, are chaste words: Psal. 11.7. So also it very much becomes the Teacher of Christian people, to use such kind of dis­course, as carries in it singular Gravity and Integrity of mind. Wherefore the Faithful shall be taught these Two things especi­ally.

First, The first. that Marriage is not to be enterpriz'd for Pleasure or Lust's sake: but they are com­manded of the Lord to use it within those limits, which we have shew'd before. For it is con­venient to remember, what the Apostle ex­horts: 1 Cor. 7.29. They that have Wives, let them be, as tho they had not. And also what is said by S. Hierom: ‘A wise man ought to love his Wife with judg­ment; the violence of Pleasure reigns not with Passion, nor will he be carried head­long to embraces.’ There is nothing more fil­thy than for a man to love his Wife as an A­dultress.

But because all good things are to be sought of God with Holy Prayers; The second. there is another thing which the Faithful must be taught, that for the sake of praying and beseeching God, they sometimes abstain from the Office of Ma­trimony: And first let them know, that this is to be observ'd by them for three days at least before they receive the Sacred Eucharist, but more when they celebrate the solemn Fasts of Lent, even as our Fathers have well and holily appointed. For so it will come to pass that they shall feel those benefits of Matrimony increas'd daily with a greater heap of Divine Grace, and following the study of Piety, they shall not only pass away this life in Tranquility and Com­fort, but they shall be confirm'd with the cer­tain and sure Hope, of obtaining life eternal al­so by the Goodness of God, which hope will [Page 331] not confound them. Rom. 5.5. Vide 33. q. 4 per totam. & de Consecr. dist. 2. c. omnis homo. Hier. in Apol. pro liberis contra Jovinian. post medium. inter Epist. num. 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 Gods COMMANDMENTS contain'd in the DECALOG.

THat the Decalogue is the Sum and Epi­tome of all Laws S. Augustin has observ'd in his Writings. For tho the Lord spake 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 call'd the Tables of the Testimony to be in the Ark. And all the other things which God commanded, if they are diligently observ'd so as to be un­derstood, do depend upon those Ten Command­ments which were written in the Two Tables [Page 333] And how again those Ten Precepts depend upon these Two, to wit, of the Love of God and of a man's Neighbor, 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 Priests Lips preserve Knowledge, and they enquire 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 ought to be transformed from Brightness to Brightness, as by the Spi­rit of the Lord: And seeing that Christ our Lord call'd 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 Ʋnwise, the Instructors of Babes, and if any one be overtaken in any fault, those who are Spiritual ought to restore such a one.

But in Confessions they bear the person of a Judge, III. The know­ledg 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 skill'd in the Interpretation of the Divine Laws, that they may make a right Judgment concerning every Action, and the Omission of every Duty, and, as the Apostle has it, 2 Tim. 4.16. That they teach found Doctrin, 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, IV. Why the Decalog so religiou [...]ly to be observ'd. the Pa­stor shall propose both to himself and to others such Arguments as may perswade 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 [Page 334] force, That God is the Author of this Law. For tho 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 explain'd, 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 Ver­tue 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 per­versness was now almost darkn'd, much more il­lustrious, than that he gave a new one, lest happly 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 explain'd and confirmed by Christ our Lord.

Now this Consideration will help much, VIII. Obedience to the Law of God how to be en­forc'd. and has great force to perswade, that it is God who made this Law: Of whose Wisdom and Justice we cannot doubt, nor can we escape his infinite Power and Vertue. Wherefore when by the Prophets God commanded that the Law should be observ'd, 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 declar'd his Will, IX. God to be thanked for the giving of the Law. wherein is contain'd our Salvation, will stir up the minds of the Faithful, not only to keep the Command­ments [Page 335] 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 judg­ments to them.

But if the Curat 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 honor or reverence the Law, receiv'd 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 prepar'd 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 fill'd 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 receiv'd with a pure and humble mind, and if we neglect the Commandments, that Pu­nishment hangs over our heads from the Divine Justice.

And let the Curate shew also that the Com­mandments of the Law are not difficult, XII. It must be shew'd that the Law is easy. Aug. Ser. 47 de tem­pore. which he may teach even from this one reason of S. Austins, when he says, ‘How, I pray; is it said to be impossible for Man to love: I say to love the bountiful Creator, the most loving Father, and then also his flesh in our Brethren?’ [Page 336] But now, Rom. 13.8. He that loves, has fulfill'd the Law. VVherefore the Apostle S. John plainly testifies, 1 Joh. 5.3. That Gods Commandments are not grievous; for no­thing could have bin requir'd of man more justly, more deservedly and more profitably, Lib. de diligendo Deo. lib. 1 Confes. c. 5. as S. Bernard wittnesses; and therefore S. Austin admir'd the exceeding great kindness of God, Speaking to God in this manner: ‘VVhat is Man that thou wouldst be lov'd by him? and if he do not do it, thou threatnest him mighty pu­nishments?’ is not this punishment great e­nough, that I love thee not?

But if any one offer this excuse, XIII. The excuse of the Weakness of our Nature is vain. Luc. 11.13. that he is hindred thro the Infirmity of Nature, so that he cannot love God; it must be taught, that God who requires our Love, does implant in our Hearts the Vertue of Love by his Holy Spi­rit. Now thus good Spirit is given of our Heavenly Father to them that ask it. So that S. Austin pray'd well, "Give what thou commandest, and com­mand what thou wilt.

Because therefore we have Gods help ready at hand, XIV. God's help is ready at hand. and especially since the Death of Christ our Lord, by which the Prince of this World was cast out, there is no reason for any one to be discourag'd with the difficulty of the matter, For there is nothing hard to a loving mind. Aug. in Psal. 111. Bernard. Serm. de Dominica in ramis Palmer. item in Sermone de Magdal.

Moreover to perswade the same thing it will very much avail, XV. We all are necessarily oblidg'd to the Obedi­ence of the Law. if it be explain'd, that the Law is necessarily to be obey'd: especially see­ing in our days there are not wanting those who are not affraid wickedly, and to their great hurt, to say, That whether the Law be easie or difficult, yet it is no ways necessary to Salvation. Whose wicked and impious Opinion the Curat shall confute by Testimonies of Sacred Scripture, and especially of the same Apostle by whose Au­thority they endeavour to defend their Impiety, 1 Cor. 7.10. What therefore says the Apostle? Circumcision and Ʋncircumcision are nothing, but the Observation of the Commandments of God. Now that he else­where [Page 337] repeats the same Opinion, he says that a New Creature only avails in Christ, 1 Cor. 6.15. we plain­ly understand, that he calls him a Creature in Christ, who observes God's commandments. For he that has Gods Commandments and keeps them, loves God, John 14.2. as our Lord himself in S. John te­stifies: If any one love me, he will keep my Saying.

For tho a Man may be justified, Note. and of an impious person may be made pious before he fulfil all the Commandments of the Law in outward Actions; yet it cannot be, that he who is of Age to use his Rea­son, can of wicked be made just, unless he have a mind ready to keep all God's Commandments.

Lastly, XVI. What Fruits or Advan­tages the Keepers of the Law have. that the Curat may not pass over any thing, whereby the Faithful may be brought to keep the Law, he shall shew how large and sweet the Advantages thereof are: which he may easily prove by those things which are written in the 18 th Psalm: for therein are celebrated the Praises of the Law of God; whereof this is very great, which much more largely shews the Glory and Majesty of God, than the very Hea­venly Bodies themselves do by their Beauty and Order, which as they draw all Nations, even the very Barbarous ones into the Admiration of them: So do they force them to acknowledge the Glory, Wisdom and Power of the Maker and Creator of all things. And indeed, the Law of the Lord converts Souls to God. For knowing his VVays, and what the most holy VVill of God is by his Laws, we turn our feet into the VVay of the Lord. And because they only who truly fear God, are VVise, he has bestow'd this Power upon it, to give VVisdom to little ones. Hence it is that they who observe Gods Law, heap to themselves true and mighty joys, both in this Life and the Life to come, from the Knowledge of Divine Mysteries.

Nor is the Law to be observ'd of us so much for our own Advantage, XVII. The Law to be observ'd for God's sake. as for Gods sake; who has re­veal'd his VVill in his Law to Mankind; which see­ing the other Creatures follow, it is much more meer that Man himself should follow it.

Nor is this to be pass'd by in silence, XVIII. The Re­ward of o­bedience very great. that even herein especially God has manifested his Mercy and the Riches of his Goodness towards us: that seeing he could not oblige us to glorifie him without rewarding us, he would notwithstanding join his own Glory and our Advantage together. That what is profitable to Man, the same should be to God's Glory. Now because this thing is very great and excellent, the Curat shall teach, as the Prophet in the last place says: In keep­ing them there is great reward. For there are pro­mis'd to us not only those Blessings, which seem to belong rather to the earthly felicity, that we should be bless'd in the City, and bless'd in the Field: but there is offer'd a full Reward in Hea­ven, and good measure, heap'd and thrust toge­ther and running over, which by pious and just Actions, by the help of the Divine Mercy, we merit.

The First COMMANDMENT of the DECALOGƲE.

I am the Lord thy God, who brought thee out of the Land of Egypt; out of the house of bondage: Thou shalt not have strange Gods before me: Thou shalt not make to thy self a graven thing, &c.

ALtho this Law were given the Jews in the Mount from the Lord, I. The words of the Law, and the Hi­story of the people of Israel to be explain'd. yet because by Na­ture it was long before impress'd and written in the minds of all, and for that reason, God would have all men always to obey it; it will be very profitable diligently to explain those words wherein it was proclaim'd to the Hebrews by Moses the Minister and Interpreter of it, and the History of the people of Israel, which is full of Mysteries.

And first, II. The Histo­ry of the people of Is ael brief­ly explain'd. he shall shew, that out of all the Na­tions under heaven God chose One, which had its Original from Abraham, whom he would have [Page 339] to be a Sojourner in the land of Canaan: The possession whereof when he had promis'd him, yet both he and his Posterity were Pilgrims for more than five hundred years, before they in­habited the promis'd 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 suffer'd no injury to be done them, but punish'd even Kings (for their sakes). But before they went down into Egypt, he sent a Man before, by whose Wisdom both they and the Egpytians might be deliver'd from Famin. But in Egypt he em­brac'd them with so much kindness; that tho Pharaoh oppos'd and set himself upon their de­struction; yet were they increas'd after a won­derful manner and when they were grie­vously afflicted, and very hardly us'd 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 chiefly to be observ'd by the Curat, III. Why God chose the small Fa­mily of A­braham. Deut. 7. that there was One chosen out of all Nations by God, which he call'd his People, and to whom he was pleas'd 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 pleas'd 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 lov'd them: so that tho he were the Lord of Heaven and Earth, yet he was not asham'd to be call'd their God, Deut. 10.15. whereby he provok'd the other Na­tions to emulation; that the Israelite's happi­ness being perfect, all men might be take them [Page 340] selves to the worship of the true God: even as S. Paul also testifies, that he provok'd 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 suffer'd the Hebrew Fathers to pilgrimage for a long while, IV. Why the People of Israel suf­fer'd so long. and permitted their Posterity to be oppressed with a cruel Bondage, and to be vex'd, for this cause, that we might be taught, that none are made. God's Friends, but the Worlds Enemies and Strangers in the Earth: And there­fore that we are more easily receiv'd into familia­rity with God, if we have nothing to do with the World: And also that being restor'd 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 shew, V. Why God perform'd not his pro­mise so long that after five hundred years God perform'd his Promise, that that Peo­ple might be sustain'd with Faith and Hope. For God will have his Children always to depend upon himself, and put all their Hope in his Good­nes [...], 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 receiv'd this Law from God, to wit, after they were brought out of Egypt, and came into the Wilderness, that being allur'd with the remembrance of a fresh benefit, and yet affrighted with the ruggedness of the place in which they were, they might be bet­ter dispos'd to receive the Law: for Men are very much bound to those, whose Bounty they have experienc'd, 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 [Page 341] Doctrin, 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 doctrin? them that are wean'd from the Milk, and drawn from the Breasts.

The Curat therefore shall endeavor, 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 preserv'd, for their Law-giver: 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. Altho 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. propheci'd 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 scatter'd 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 gather'd together his Children that were scatter'd abroad, that now being no longer the servants of [Page 342] 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 dy'd and rose again for us: He is the Lord our God, who has bought us for himself with his own Blood; how shall we be able to Sin a­gainst the Lord our God, and crucifie him a­gain? As therefore being made truly free, and with that Liberty too wherewith Christ has made us free; as formerly we yielded our Mem­bers to serve Injustice, so let us now yield them to serve Justice to Sanctification.

Exod. 10. Thou shalt not have strange Gods before me.

The Curat shall teach that those things that belong to God, X. The Divisi­on of the Decalogue. have the first place in the Deca­logue; and those that belong to our Neighbor have the last; because those things which we do to our Neighbor, we do for Gods sake; for then in Obedience to Gods Command we love our Neigh­bor, when for Gods sake we love him; now those things are laid down in the First Table.

In the second place, XI. Here are two Pre­cepts. in the words propos'd there is contain'd a twofold Precept: whereof the One has the Vertue of commanding, and the O­ther of Forbidding. For in that it is said, Thou shalt not have strange Gods before me. The meaning is, Thou shalt worship me the true God, thou shalt give no worship to strange Gods.

In the First is contain'd the Precept of Faith, XII. What the first Part contains. Hope and Charity: For when we say that God is immoveable, unchangeable, remains always the same, faithful, we confess aright, without any fault: whence, assenting to his Oracles, we must needs attribute all Faith and Authority to him: But he that considers his Omnipotency, Mercy and Promptitude, and Propensity to do good, can he chuse but place all his Hope in him? But if he contemplate the Riches of his Good­ness and Love shed upon us, can he chuse but [Page 343] 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 add [...]d. Thou shalt have no strange Gods before me. Which Form of Speech the Lawgiver us'd, not as tho this Sentence had not bin sufficiently ex­plain'd by the Affirmation of the Command­ment, in this manner, Thou shalt worship me the only God: For if he be God, he is One: But because of the blindness of very many, those who in Old Times profess'd themselves to worship the true God, did worship a multitude of Gods: Of which sort there were very many among the Hebrews themselves, who as Elias ob­jected against them, halted between two Opi­nions: which thing the Samaritans also did, who worship'd the God of Israel, and the Gods of the Nations.

These things being explain'd, it must be added, XIV. The first Command­ment of the Decalogue excels the rest. That this is the First and Chiefest of all the Commandments, not only in Order, but in Na­ture, Dignity and Excellence. For God ought to have more Love and Authority among us by infinite degrees, than Lord or King. He crea­ted us, he governs us, and we were nourish'd by him in our Mothers Womb, and brought forth thence into the World; he supplies us with things necessary for Life and Food.

Now they sin against this Commandment, XV. The chief Sins against the first Command­ment. who have not Faith, Hope and Charity, the Sin of whom lies plainly open: For in this Number are those who fall into Heresy; which believe not those things which our Holy Mother the Church proposes to be believ'd: those who give credit to Dreams, Fortune-telling, and such like Vanities: those who cast off the Hope of their Salvation, and trust not in the goodness of God: those who take Pleasure in Riches only, or in the Health and Strength of the Body, which things are more largely explain'd by those who have wrote concerning Vices and Sins. De va­riis [Page 344] istis peccatis. Vide dist. 24. quaest. 2. multis in capitibus. Aug. in lib. de divinat. daemon. cap. 5. & citatur 26. q. 4. secundum. Origen. Hom. 5. Jo­sue & habet 26. q. 2. c. sed & illud Aug. lib. 2. de doct. Christian. c. 19. & 20. & citatur eodem c. illud quod est Conc. Carth. 4. c. 89. vide plura 26. q. 2.3. & 5.

Of the WORSHIP and INVOCATION of SAINTS.

BUt this is also diligently to be taught in the Explication of this Commandment, XVI. The Honor of the Saints not against this Command­ment. That the Veneration and Invocation of Saints and Angels and Blessed Souls, which enjoy the Glory of Heaven, or even the Honor which the Catholic Church has always given to the very Bodies and Ashes of the Saints, is not against the Law. For who is so mad, that when the King requires, that no one shall take upon himself to be King, or suf­fer himself to be worship'd or honor'd as King, will therefore presently think it to be the Kings Will, that no Honor shall be done to his Magistrates: for Christians are said to adore the Angels, by the Example of the Saints of the Old Testament, yet they give not that Venera­tion to them which they give to God. Vide Trid. sess. 17. de Sacrif. Missae. c. 3. & sess. 25. sub princip. cap. de invocati. Sanctorum. Item vide Synod 7. act. 6. in fine. Item Aug. lib. 8. de civit. Dei. c. 27. & lib. 10. c. 1. & lib. 21. contra Faust. c. 21. Basil. hom. 20. in 40. Mar. & 26. de Mar. Ma­mon. Item Nazianz. orat. in laud. sancti Cypriani.

Now whereas we read that the Angels refus'd to be worship'd by Men, XVII. Why the Angels sometimes would not be wor­ship'd. Apoc. 19.10. Apoc. 22.9. it must be understood that they did so, because they would not have that Honor done to them, which was due to God alone. For the Holy Spirit, who says: Honor and Glory be to God only, the same has com­manded to honor our Parents and Elders. Be­sides, holy Men, who worship'd One God only, did adore Kings also, as we see in Holy Scri­pture, i, e. they did humbly reverence them. 1 Tim. [Page 345] 17. Exod. 19.2. Lev. 19.11, Deut. 5.16.

But if Kings, XVIII. Angels to be wor­ship'd and why. by whom God governs the World, are so highly honor'd; shall we not give so much the greater Honor to Angelical Spirits, whom God has bin pleas'd to make his Mini­sters, and whose labor he makes use of, not on­ly for the Government of his Church, but of other matters also, and by whose Aid we are deliver'd from the greatest Dangers both of Soul and Body, altho they suffer not themselves to be seen by us, by how much those blessed Spi­rits excel Kings themselves in Dignity? Dan. 10.15. Add hereto their Love, wherewith they love us, be­ing led by which, they pour out Prayers for those Provinces over which they are plac'd, as is ea­sily understood from Scripture: which also is not to be doubted but they do for those whose Guardians they are; for they offer our Prayers and Tears to God. Wherefore in the Gospel our Lord has taught that little ones are not to be offended; Mat. 18.10. because their Angels in Heaven, always behold the Face of their Father which is in Heaven.

Therefore they are to be invocated, both be­cause they always behold God, XIX. Angels to be invocated. and most willing­ly undertake the Patronage of our Salvation com­mitted to them. The Holy Scriptures are Testi­monies of this Invocation. For Jacob beg'd of the Angel with whom he wrestl'd, yea, and com­pel'd him to bless him: Gen. 32.27. for he professes he would not let him go, before he bless'd him. Nor did he beg a Blessing to be given him of him only whom he saw, but of him also whom he saw not, when he said: Gen. 48.16. The Angel who deliver'd me out of all evil, bless the Children.

Whence it may also he gathered, XX. The Honor given to the Saints lessens not the Glory of God. That the Glory of God is so far from being lessen'd by the Honor and Invocation of the Saints, who sleep in the Lord, and by reverencing their Reliques and Ashes; that thereby it is very much increa­sed, and Men's Hope the more stirr'd up, confirm'd, and exhorted to the Imitation of the Saints. Which Duty is prov'd from the [Page 346] Second Council of Nice, the Council of Gangre, and the Council of Trent, and from the Autho­rity of the Holy Fathers. Nicen. Conc. 2. Act. 6. Gangr. can. 20. & citatur dist. 30. c. Siquis per Superbiam. Trid. sess. 25. item Conc. Chalced. sub finem. & in 6. Synod. general. c. 7. & Conc. Geron. c. 3. Aurel. 1. c. 29. Damasc. de Ortho. Fid. lib. 4. c. 6.

But that the Curat may be better prepar'd to refute those that are Adversaries to this Truth, XXI. The same confirmed by the Fa­thers. let him chiefly read S. Hierom let him chiefly read S. Hierom against Vigilantius, and Damascen. Libro. 4. de Orth. Fid. c. 16.

According to whose Account, XXII. The same prov'd from Apostolical Tradition. which is a prin­cipal thing, is added the Practice receiv'd from the Apostles, and always kept and preserv'd in the Church of God. Dionys. c. 7. Hier. Eccles. Iren. lib. 5. contra haeres. c. 19. Athan. Serm. in Evang. de sancta Deip. Euseb. lib. 13. Praepar. Evang. c. 7. Cornel. Pap. Ep. 1. Hil. in Psal. 126. Ambr. in lib. de Viduis.

Of which thing who can desire a more strong or clear Argument than the Testimony of Holy Scripture, XXIII. The same testified by Scripture. which wonderfully celebrates the Praises of the Saints? for there are divine Commendations of some Saints, whose Praises seeing they are celebrated in Sacred Scripture, what reason is there, that Men should not have a singular honor for them?

Altho for this cause also they are the rather to be Honor'd and Invocated, XXIV. The Saints help us with their merits. because they earn­estly Pray for the Salvation of Men, and for their Sake and Merit, God bestows many Benefits up­on us.

For if there be joy in Heaven over one Sinner doing Penance, XXV. Prov'd. Luc. 15.15. will not the Cittizens of Hea­ven also help the Penitent? being requested will they not beg Pardon of Sin for us, and Recon­cile the Grace of God to us?

But if it be said, as said it is by some, XXVI. The Patro­nage of the Saints not superfluous. that the Patronage of the Saints is needless, because God without an Interpreter hears our Prayers; those Words of S. Austin easily convince these Sayings [Page 347] of Impious Men: There are many things which God grants not, unless by a Mediator and In­tercessor. Aug. quaest. 149. super Exod. Serm. 2. & 4. de S. Steph.

And this is confirmed by the clear Examples of Abimelech and Job's Friends: XXVII. Confirmed by Exam­ples. whose sins God forgave not but by the Prayers of Abraham and Job. Gen. 20. Job. 42.

But if it be said, XXVIII. Objections answered. Mat. 8.10. Luc. 7.3. That this is done thro the want and weakness of Faith, that we use the Saints as Intercessors and Patrons: how will answer to the Example of the Centurion, who tho he had that singular Commendation for his Faith, which our Lord God bestow'd upon him, yet he sent the Elders of the Jews to our Savior, to beg Health for his sick Servant.

Wherefore, XXIX. The Invo­cation of the Saints hurts not the Unity of the Media­tor. Heb. 9.12. if we must acknowledge that there is only One Mediator propos'd us, Christ our Lord, to wit, He who only has reconcil'd us thro his Blood, to our Heavenly Father, and who having finish'd our Redemption, and once entred into the Holies, ceases not to intercead for us: yet it can by no means follow from hence, that we may not have Recourse to the Favour of the Saints. For if it be therefore unlawful to use the Assistance of the Saints, because we have one Patron Jesus Christ; the Apostle would never have done it, nor would he ever have committed himself so earnestly to the Prayers and Assistance of the Brethren yet alive.

For surely the Prayers of the Living do not less diminish the Glory and Dignity of Christ the Mediator, Note. than the Intercession of those Saints that are in Heaven.

But who is there, XXX. The Invo­cation of Saints prov'd law­ful by many Miracles. whom the wonderful things that have bin done at the Graves; as the Blind, the Lame, the Maim'd, and otherwise diseased Persons restor'd to Health and Soundness, the Dead recover'd to Life, the Devils cast out of Mens Bodies, do not convince of the Honor which is due to the Saints, and of our Prote­ction which they undertake, which things S. Am­brose and S. Austin in their Writings have larg­ly [Page 348] testified; not that they heard of them, as ma­ny others have done; or that they have read of such things, as very many very grave Men have done; but that they themselves saw them. Amb. Epist. 85. & Serm. 95. Aug. de civit. Dei, lib. 22. c. 8. & Epist. 137.

What need is there of many Proofs for this? If the Clothes, XXXI. The Vertue of Reliques confirms the same. if the Handkercheifs, if the very of Shadow of the Saints before they departed out of this Life, drove away Diseases, and restor'd the Sick to Health; who can be so bold as to deny that God by the Sacred Ashes, the Bones, and other Reliques of the Saints does wonderfully work the same things?

This is shew'd by that dead Body, 4 Reg. 13.21. which be­ing haply let down into Elisha's Grave, upon the touching of his Body immediatly reviv'd.

But that which follows, XXXII. These words contain not a distinct Command­ment. Thou shalt not make to thy self a graven thing, nor every likeness which is in Heaven, and which is in the Earth beneath, nor of those things which are in the Waters under Earth: Thou shalt not adore them, nor worship them. Some thinking this 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. Altho we have in readiness that most true Reason, that it was fit that every one's Reward and Punishment should be joynd 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 Brasen Ser­pent. It remains therefore that we teach Ima­ges to be forbidden for this Reason, that no­thing [Page 349] should be withdrawn from the true Wor­ship of God, to the Worshiping of Images, as Gods.

Now as to this Commandment, XXXIV. Two things here forbid­den. First to worship Idols. there are two VVays especially, whereby it is evident that the Majesty of God is very grievously offended.

The One is, when Idols and Images are wor­ship'd as Gods, or when it is believ'd, that there is any Divinity, or Vertue in them, for which they are to be worship'd; or that any thing is to be begg'd of them, or that any Trust is to be put in them, as of Old the Gentils did, who plac'd 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 tho he could be seen with bodily Eyes, or express'd in Fi­gures. ‘For who, as Damascen says, can de­scribe God, who cannot be seen, who has no Body, who can be circumscrib'd with no Limits, nor describ'd under any Figure?’ VVhich thing is more largly explain'd 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 reverenec'd all these things as Gods when they put up their Images: wherefore the Is­raelites when they proclaim'd before the Image of the Calf: Exod. 24. These are thy Gods, ô Israel, which brought thee out of the Land of Egypt, were call'd Idolaters, because they chang'd their Glory into the likeness of a Calf which eats Hay.

When therefore the Lord forbids other Gods to be worship'd, XXXV. The mean­ing of this last part of the Com­mandment. Isay 40.18. Act. 7. utterly to take away all Ido­latry, he forbad 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 bin shew'd in the seventh [Page 350] 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 spake 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 Honor 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 express'd by certain signs, which have appear'd as well in the Old, as in the New Testament: For there is none so rude, as to think that the Divinity is express'd by that Image: but let the Pastor teach that by them are declar'd some Properties or Actions which are attributed to God: As when by Daniel the Ancient of Days is describ'd sit­ing in a Throne, before whom the Books were opened: there was signified Gods Eternity and infinite VVisdom, 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 ap­prov'd. that the Faithful may understand, how prone and ready they are to perform Service of the Lord for Mankind: for they all are ministring 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 signifie 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 approv'd. and his most Holy and Pure Mother, and all the other Saints en­du'd with Human Nature, bore the likeness of Men: To make and honor their Images, was not only not forbidd'n by this Commandment, but was always accounted Holy, and a most certain Ar­gument of a grateful mind: which thing both [Page 351] 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 Curat shall shew, not only that it is lawful to have Images in the Church, and to give them Honor and Wor­ship, seeing that the Honor which is given to them, is to be referr'd to the Prototype; but he shall also declare, That this has bin 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 Damascen's 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, endeavors 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 it self 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 stirr'd up with the remembrance of Divine Matters, they inflame more earnestly to the Worship and Love of God himself: and he shall also shew, that the Images of the Saints are plac'd in the Churches, both that they may be ho­nor'd, and that we being warn'd by their Exam­ple, might conform our selves 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. hym. de S. Cas. & hym. 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 shewing mercy upon thousands in them that love me and keep my Commandments.

XLI. Two things to be ex­plain'd.There are in the last part of this Command­ment two things diligently to be expounded.

The first is, The first is the Reward. That altho 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 ev'ry 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 do's 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 judgment; 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 mov'd by the Spi­rit of God, and obey him with a ready and chear­ful mind, it is like a kind of glad tidings, and a great Argument of God's good-will 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 good-will towards them, who will com­mand them, and use their Labor to the Glory of his divine Name: Nor do they only acknowledge this, but they are in good hope, that he, com­manding [Page 353] 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 Ver­tue, 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 Curat, 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 call'd Strong, The first is. The Strong God. it is by so much the more diligently to be explain'd, by how much the Flesh, which is little mov'd by the Terrors of God's Threatning, oftentimes fansies to her self divers ways, whereby she may avoid the Wrath of God, and escape the Punishment threatned: 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 her self 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 Jealousie. 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 Jealousie 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 unpunish'd; but as many as commit Fornication against him, he destroys.

God's Jealousie therefore is his most calm and most upright Justice, XLVI. God's Zeal defin'd. whereby a Soul corrupted with false Persuasions and wicked Lusts, is reje­cted and cast off by God as an Adulteress.

Now we feel this Jealousie of God to be most sweet and delightful, XLVII. When we feel God's Zeal. when in that Jealousie is evi­denc'd his most excellent and incredible Good-will 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 shews how dearly he loves us, Note. when often comparing himself to a Bridegroom or a Husband, he calls himself Jealous.

Wherefore let the Curat teach from hence, XLVIII. With how great Zeal God is to be worship'd. That Men ought to be so earnestly bent upon the Worship and Honor of God, that they may ra­ther be rightly called Jealous, than Lovers, by his Example, who says of himself, I am jealous with Jealousie 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 Trans­gressors of the Law not unpunish'd. 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 Peple are to be taught, L. This Point to be ex­plain'd. That the Pu­nishment here threatned, belongs to the third and fourth Generation of the Impious and Wick­ed; not that the Children always suffer the Pu­nishments of their Forefathers; but tho they and their Children may go unpunish'd, yet all their Posterity shall not escape the Wrath and Punish­ment of God.

And this hapned to King Josias: 2 Par. 34.27. For when God had spar'd 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 spar'd not even the Chil­dren of Josiah.

But why these words of the Law are not against that Sentence pronounc'd 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 shews: 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, shou'd be forc'd 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 Curat shall observe how much God's Goodness and Mercy excels his Justice: LI. Gods 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 shewd: For what can be more wicked and abominable, than to hate the Supream Goodness, that most excellent Truth? Now this does therefore belong to all Sinners, because as he that has Gods 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 obey'd 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 remembred hereaf­ter in all the several Commandments.

The Second COMMANDMENT of the DECALOGƲE.

Thou shalt not take the Name of the Lord thy God in vain.

ALtho this Commandment which follows in the Second place, I. Why this Command­ment, is d [...]s­tinguish'd from the First. be necessarily contain'd in the First Commandment of Gods Law, wherein we are commanded to worship God piously and holily: For he who will have honor done him, requires us to speak most reverently of him, and forbids the contrary, which the Words of the Lord by Malachy plainly shew: Malach. 1.16. A Son honors his Father, and a Servant his Master; if therefore I be a Father, where is my honor? Yet God for the weightiness of the matter would make this Law distinct concerning the Honoring 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 Curat, II How dili­gently this Command­ment to be explain'd. 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 [Page 357] belongs to the Handling thereof, to ex­plain it to the Faithful distinctly, plainly and di­ligently. De hoc Praecept. 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 glorifie; for neither are they by the Law once declar'd, terrifi'd 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 stuff'd 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 Curat 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 joyn'd 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 requir'd 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 honor'd, and to swear holily by it: Again this is it that it forbids; That no one despise Gods Name, that no one take it in vain, nor swear by it falsly, or vainly, or rashly.

In that part therefore wherein we are com­manded to give Honor to Gods Name, VI. How Gods Name to be honor'd. the Cu­rat may warn the Faithful, that the Name of God, that the Letters and Syllables of it, I say, or the naked VVord alone of it self is not here altogether to be regarded: but that we must [Page 358] seriously consider what that VVord, which signi­fies the Almighty and Eternal Majesty of the Tri-une God-head, means.

Now from hence it is easily gather'd, Note. that the Superstition of some Jews was vain, who durst not pronounce the Name of God, tho they durst write it; as tho the Divine Power were in those Letters, and not in the thing.

But tho this be put in the singular Number. Thou shalt not take the Name of God, VII. The same honor 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 us'd to be attributed to God: for there are many Names ascrib'd 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 honor Gods Name. after what man­ner due Honor is to be given to Gods 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 tho there be many ways of honoring Gods Name, IX. By what means Gods Name to be honor'd. First. yet in those, whereof we are pre­sently to speak, the whole force and weight of all seems to be.

First therefore, God is honor'd, 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 Gods Word, Secondly. wherein his Will is reveal'd; and are daily meditating thereon, and studious­ly learn it, according to every ones Ability and Imployment.

And again, Thirdly. we honor and worship Gods 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 ô my Soul, and forget not all his Benefits. And there [Page 359] are very many of Davids 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 unconquer'd 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 Gods Name less honor'd 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 couragiously 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 honor 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 honor Gods 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 tho an Oath be good, X. Why the frequent use of Swear­ing for­bidd'n. 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 Physick 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 [Page 360] 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 it self over the whole Earth, and when nothing contain'd it self 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 Mens Per­fidiousness and Wickedness was grown to that pass, that no one could easily be brought to believe one another, then 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 Splendor of whose Divine Majesty shines forth in those things. VVhence it follows, that they who Swear by the Gospel, Swear by God himself, whose Truth is contain'd and declar'd in the Gospel: And in like manner they that do Swear by the Saints, who are the Temple of God, and who believ'd the Truth of the Gos­pel, and with all Reverence obey'd it and dis­pers'd 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 Judg­ment of God as to the Revenger of a Lye. Yet [Page 361] we deny not therefore that some of these Forms may so be tak'n, 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 lye not.

But the other is call'd Promissory, Promissory. to which also belong Threatnings, and have Ralation to the Time to come. VVhen 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 VVife, by the Lord his God, pro­mis'd that Solomon his Son should be the Heir of his Kingdom, 2 Reg. 1 17. and succeed him in his room.

Now tho to an Oath, XVI. How many things re­quir'd to a lawful Oath. it be sufficient to use God as a VVitness, yet to make it just and ho­ly, there are many more things requir'd, which are diligently to be explain'd; 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 Judgment, and in Justice. In which words are briefly and summarily contain'd those things, wherein all the Perfection of an Oath lies, to wit, Truth. Judgment 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 assur'd 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, ought 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 VVill of God: but whatsoever was lawful for him to promise or swear, he never will alter it, being once [Page 362] promis'd; unless by chance the Condition of Mat­ters being alter'd, 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 shews in these words; Psal. 14. He that swears to his neighbor, and disappoints him not.

In the second place follows Judgment: XIX. What it is to swear in Judgment. 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 mov'd to it by Love or Hatred, or any other violent Passion of the Mind; but by the quality and necessity of the thing it self.

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 Judgment 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 requir'd of Children before they came to maturi­ty, i. e. before their Fourteenth year. 22. q. 5. c. Honestum, &c. pueri.

The other is Justice, XXI. What it is to swear in Justice. which in Promises especi­ally is requir'd: Wherefore if any one promises [Page 363] 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 kill'd Paul.

These things thus explain'd, 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 easie to prove this by many Argu­ments: Prov'd. 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 shews, 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 Apo­calyps, 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 sware, says he, and will not repent: Thou art a Priest for ever after the Order of Melchisedec.

Nor is it hard to shew, 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 deceiv'd himself, or deceive others, [Page 364] 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 season'd 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 thy self, 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 condemn'd generally and universally, Answer'd. since we have already seen, that our Lord himself and his Apostles did frequently swear: But our Lord would reprove the perverse Judgment 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 requir'd 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 shews 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 ex­plain'd. 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 easie 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 prov'd 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 depart 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 shew: Thou shalt not take the Name of the Lord thy God in vain; as tho he would shew 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 falsly: XXVII. When he that swears falsly do's injury to God. for he that will not take heed to escape so great a Sin, as falsly to call God as a Witness, do's 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 falsly, 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. tho 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 produc'd contrary to the mind and meaning of the Soul; it is manifest, that such an one evidently lies and is perjur'd.

For the like reason He also is perjur'd, Thirdly. who swears that which he thinks to be true, and yet indeed it is false; unless he us'd what care and di­ligence he could, fully to know and understand the matter; for tho 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 do's not indeed perform it.

And this belongs to those also, Note. who having ob­lig'd 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; altho 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 tho 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 Judg­ment who Swears what is true, and believes it to be so, but is led thereto only by light and far-fetch't Conjectures: For altho the Truth do accompany an Oath of this kind, yet in the bot­tom, there is in a certain manner a Falshood: for he that swears so carelesly, is in great dan­ger of Perjury.

Besides, Eigthly. he Swears falsly, who swears by false Gods: For what is more contrary to Truth, than to call as VVitnesses, lying and false Gods, as tho 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 forbidd'n, which is to be avoided in the other things, to which by Au­thority of this Commandment, Honor is due: such as is the Word of God. The Majesty whereof not only pious Men, but even the Wicked too somtimes 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 wrest, as they do the other Scriptures, to their own Destruction.

Furthermore, Tenthly. the Sacred Scripture is defil'd by soul and dishonest Blots, when wicked Men turn the Words and Sentences thereof, which ought to be us'd with all reverence, to any Prophaness, as to Raillery, fabulous and vain Conceits, Flatteries, Detractions, Fortune-telling, Enchantments, and such like: Of which Sin the Sacred Synod of Trent commands to beware.

And then as they honor God, Eleventhly. who implore his Aid and Help in their Calamities; So he de­nies God his due Honor, that calls not upon him for help; whom David reproves, when he says, [Page 368] They have not call'd upon God, Psal. 15.5. they tremble for fear; where no Fear was.

But they intangle themselves in a far more detestable Sin, Twelfthly. who with an impure and defil'd mouth presume to curse and blaspheme the Holy Name of God, which is to be bless'd and ex­tol'd by all Creatures with the highest Praises: or even the Name of the Saints that reign with God.

Which Sin is verily of so high and cursed a Nature, Note. that sometime the Sacred Scripture, 3 Reg. 21.13. Job. 1.12.29. when the Discourse is of Blasphemy, uses the word Benediction.

But because the terror of Pain and Punish­ment is us'd very much to restrain Men from the Liberty of Sinning; XXIX. The Appen­dix to the second Command­ment. Therefore the Curat, the better to stir up the minds of Men, and more easily to prevail with them to keep this Com­mandment, shall diligently explain the other Part of it, Exod. 27. which is, as it were, the Appendix, For the Lord will not hold him guitless that takes his Name in vain.

And first he may teach, XXX. Why Threats joyn'd to this Com­mandment. that it was very rea­sonably done, to joyn Threatnings to this Com­mandment, that so both the weight of the Sin, and the goodness of God towards us, who is not delighted with Men's Destruction, might be ac­knowledg'd; that we might not undergo his Wrath and Displeasure, he terrifies us by these saving Threatnings, to the end, that we may rather experience his Kindness than his Displea­sure.

The Curat may press this Point, XXXI. What the Curats are to do. First. and may insist earnestly upon it, that the People may know the grievousness of the Sin, and loath it the more heartily, and use the greater diligence and caution against it.

He may further shew, Secondly. how prone and ready Men are to commit this Sin: So that it was not enough to establish a Law about it, without ad­ding Threatnings also. For it is incredible how profitable this Consideration is.

For as nothing is so hurtful as Carelesness and Security of Mind: Thirdly. So the knowledg of our own Weakness is very profitable.

And then he may also shew, XXXII. What mis­chiefs the Transgressi­on of the se­cond Com­mandment brings. that there is no cer­tain Punishment appointed of God, but only that threatens in general, that whosoever intan­gle themselves in this Sin, shall not go unpuish'd.

Wherefore, the various Punishments where­with we are daily afflicted, ought to warn us of this Sin. For we may easily conjecture hence, that Men fall into very great Calamities, because they obey not this Commandment: The Con­sideration whereof it is likely will make them more wary for the Time to come. Let the Faith­ful therefore being terrifi'd with a Holy Fear with all their endeavour avoid this Sin: Mat. 12.36. For if an Account must be given in the last Judgment of every idle word; what shall be said concerning the most heinous Crimes, which carry in them a great Spight and Contempt of Gods Name?

The Third COMMANDMENT of the DECALOGƲE.

Remember that thou sanctifie the Sabbath Day.

Six Days shalt thou labor, and do all thy Work.

But the seventh Day is the Sabbath of the Lord thy God.

Thou shalt not do every work therein, thou and thy Son, and thy Daughter, and thy Servant, and thy Maid, thy Cattle and the Stranger that is within thy gates: For in six Days the Lord made Heaven and Earth, the Sea, and all things that are in them, and he rested in the Seventh Day, therefore the Lord blessed the Sabbath Day, and sancti­fied it.

IN this Commandment of the Law, I. What is commanded in this third Command­ment. the Out­ward VVorship which we owe to God, is rightly and orderly appointed: For this is a [Page 370] kind of Fruit as it were of the former Com­mandment: Because, whom we devoutly wor­ship inwardly, being led by the Faith and Hope we have in him, we cannot chuse but honor him with external VVorship and render him thanks. Vide Trid. Decr. de ciborum delectu, & fe­stu diebus. sess. ult. sub finem, Item D. Thom. 2.2. q. 122. art. 4 item de Consec. dist. 3. multis capitibus.

And because these things cannot easily be done by those who are occupi'd with worldly Businesses, II How indul­gent God is. there is a certain Time appointed, wherein they may conveniently be done.

Since therefore this Commandment is of that very kind, III. Very useful often to ex­plain this Command­ment. as brings forth admirable and profitable Fruit: It much concerns the Curat to be very diligent in explaining thereof: And to beget an ardent Study therein, the first word of this Com­mandment, Remember, has great Force For as the Faithful ought to remember such a Com­mandment: So it is the Office of the Pastor both by teaching and admonishing, often to bring it into their Remembrance.

But how greatly it concerns the Faithful to obey this Commandment is perceiv'd from hence, IV. How pro­fitable to observe this Command­ment. That by a diligent Observance of this, they are more easily induc'd to the keeping of the other Commandments of the Law.

For since among other things which they ought to do on Festival Days, V. Why we must come to Church on Holy Days. they have need to come to Church to hear Gods VVord, and when they have learn'd what the VVill of God is, that they also follow it, that with their whole Heart they may keep the Law of the Lord: VVhere­fore in Sacred Scripture, the VVorship and Ce­lebration of the Sabbath is very frequently com­manded, Exod. 16.20.31. Lev. 16.19.23. [...]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 VVor­ship of the Sabbath. De praedic. verbi Dei. Vide Trid. Sess. 5. c. 2. Vide & singularem hac de re li­bellum S. Caroli Borrom. in actis Eccles. Mediol. Vide etiam acta Eccles. Bononiens.

But Princes and Magistrates are to be exhort­ed to help the Prelates of the Church with their Authority, VI. The Magi­strates Duty to promote Gods wor­ship. in those things especially which belong to the Support and Increase of this Worship of God, and to command the People to obey the Precepts of the Priests.

Now as to the explaining of this Command­ment, VII. The way of explaining his Com­mandment. pains must be taken to teach the Faith­ful in what things this Commandment agrees with the rest, and in what it differs from them: For by this means they shall know the cause and reason why we honor and keep Holy, not the Sabbath, but the Lord's Day.

There seems therefore a manifest Difference; VIII. How this Command­ment differs from the o­ther Nine. because the other Commandments of the Deca­logue are natural and perpetual, nor may they be alterd for any Reason: Whence it comes to pass, that tho Moses's Law be abrogated, yet Chri­stians observe all the Commandments contain'd in the Two Tables.

Wich they do, Note. not because Moses command­ed so; but because they are agreeable to Nature, by Vertue whereof Men are driven to observe them.

Now this Commandment of keeping Holy the Sabbath, IX. This Com­mand, as to time, is ce­remonial. if we consider the appointed time, it is not fixd and constant, but alterable; nor does it belong to Manners, but to Ceremonies: Nor is it Natural because we are not instructed or taught by Nature, on that Day rather than on any other, to give Worship to God: But from that Time when the People of Israel were de­liver'd from the Bondage of Pharaob, they kept Holy the Sabbath Day.

But the Time when the Observance of the Sabbath was to be taken away, X. Why and when the Sabbath Day ought to be chan­ged into the Lord's Day. was the same with that wherein the rest of the Jewish VVorship and antiquated Ceremonies were remov'd, to wit at Christ's Death: For since those Ceremo­nies were as it were, certain shadows or images of the Light and Truth; it was therefore but necessary, that at the coming of that Light and Truth, which is Jesus Christ, they should be [Page 372] remov'd: Gal. 4.10. for which cause S. Paul to the Galati­ans, when he reprov'd the Observers of the Mo­saical Rites, wrote thus: Ye observe Days, and Months, and Times, and Years: I am afraid of you, lest haply I have bestow'd on you labor in vain. Col. 2.16. On which score he wrote also to the Colossians. And thus much concerning the Difference.

But this Commandment agrees with the rest, XI. Wherein this Com­mandment agrees with the rest. not in Rites and Ceremonies, but because it has something which belongs to Manners and the Law of Nature. For God's Worship and Religion, which is express'd in this Commandment, has its Being from the Law of Nature; since it is natu­ral to spend some Hours about those things which belong to the Worship of God; whereof this is an Argument, That among all Nations we see there were certain appointed Days, and those Public ones too, which were consecrated to the performance of Sacred and Divine Matters: For it is natural to Man to allow some certain Time to those things that are necessary to the discharge of Business, as to the Sleep and Rest of the Body and such like.

And as to the Body, Observe this Simili­tude. so by the same Natural Reason it is that we allow some Time to the Mind, that she may refresh her self with Divine Con­templation: And therefore since there ought to be some part of Time for performance of Divine Matters, and giving due Worship to God, this belongs to the Commandments of Manners.

For which cause the Apostles decreed to conse­crate the First day of the Seven, XII. Why the Sabbath chang'd in­to the Lords day. Apoc. 1.10. 1 Cor. 16.2. to Divine Worship, which they call'd The Lord's Day: For S. John in the Apocalyps makes mention of the Lord's Day; and the Apostle, on the Moon of the Sabbaths, which is the Lord's Day, as S. Chrysostom interprets it, commands Collections to be made, that we may know, that even then already the Lord's Day was accounted Holy. Chrysost. Hom. 13. in Corinth. Amb. item & Theophylact. Vide etiam Can. Ap. c. 67. Ignat. Epist. ad Magnes. Just. Apol. 2. Tertul. in Apol c. 16. & de Coron. Milit. c. 3. & de Idol. c. 14. & Cypr. Epist. 33. Clement. Alexand. l. 5. [Page 373] Strom. satis ante finem. Orig. Hom. 7. in Exod.

And now that the Faithful may know what they ought to do on that Day, XIII. Four Parts in this Com­mandment. and from what Actions they ought to abstain; it will not be amiss for the Curat diligently, and to a Word, to explain this Commandment, which may well be divided into Four Parts.

The First therefore in general proposes what is prescrib'd in these words, XIV. What the Words teach. Remember that thou sanctifie the Sabbath-day. Now for this cause, in the beginning of the Commandment, is that word Remember fitly added, because the Sancti­fication of that Day belongs to Ceremonies.

Of which thing it seem'd the People are to be admonish'd; First. since tho the Law of Nature teaches, that at some time or other God is religiously to be worship'd, yet it has not appointed any certain Day whereon this ought chiefly to be done.

Moreover, Secondly. the Faithful are to be taught, that from those Words may be gather'd the Way and Manner how it is convenient to do Work all the Week; to wit, so as always to have regard to the Holy-day; on which Day seeing an Account is to be given to God, as it were, of our Works and Actions, it must needs be, that we do such Works as will nei­ther be rejected by the Judgment of God, and which, 1 Reg. 2.5. as it is written, shall not wound or offend our own Conscience.

Lastly, Thirdly. VVe are taught, which we ought care­fully to observe, to wit, That there are not want­ing Occasions to make us forgetful of this Com­mandment, either being led by the Example of others that neglect it, or out of love to Shews and Plays, whereby we are very much led away from the holy and religious Observance of this Day.

And now come we to the Signification of the Sabbath. Sabbath is an Hebrew word, XV. What the Sabbath is. which in English signifies a Cessation; to keep Sabbath is therefore call'd in English, Gen. 23. Exod. 20.12. Deut. 5.14. to cease and rest. In which Signification the Seventh day was call'd by the name of Sabbath; because the whole VVorld being finish'd and perfected, God rested from all his VVork which he had done: for so the Lord, in Exodus, calls this Day.

But afterwards, Note. not only this Seventh Day, but for the Dignity of that Day even the whole VVeek also was call'd by that name; in which sense the Pharisee in S. Luke said; Luc. 18.12. I fast twice in a Sabbath. And thus much of the Signification of Sabbath.

Now the Sanctification of the Sabbath in Sacred Scripture is a Cessation from all Bodily Labor and Business; XVI. What it is to sanctifie. as plainly appears from these words of the Commandment which follow: Thou shalt not work. Nor do's it signifie that only, (for other­wise it would be sufficient to say in Deuteronomy, Observe the Day of the Sabbath): Deut. 12. But seeing that in the same Place it is added, to sanctifie it, by this word is shew'd, that the Day of the Sabbath is Religious, and consecrated to divine Actions and holy Duties

We therefore do then fully and perfectly cele­brate the Sabbath-day, XVII. The true Sanctificati­on of the Sabbath. Esay 58.13. when we perform Duties of Piety and Religion to God: And that this is evidently a Sabbath, which Esay calls delightful, because Holy-days are, as it were, the Delights of God and Pious Men. Wherefore, if to this re­ligious and holy Observance of the Sabbath, we add Works of Mercy, Esay 58.6. surely they are many and very great Rewards, which in the same Chapter are propos'd to us.

The true and proper Sense of this Command­ment therefore is, XVIII. What the true sense of this Com­mandment is. That Man both in Soul and Body might be careful to set apart some certain determin'd Time, from Bodily Business and Labor, to worship and reverence God devoutly.

Now in the next part of this Commandment is shew'd, XIX. What the second Part of the Com­mandment requires. That the Seventh day is dedicated by God to Divine Worship; for thus it is written; Six days shalt thou labor, and do all thy work; but the Seventh day is the Sabbath of the Lord thy God. The meaning of which words is. That Sabbath is consecrated to the Lord, and that on that Day we pay him our Duties of Religion, and that we know the Seventh day to be Sign of the Lord's Rest.

Now this Day is dedicated to God, XX. Why this Day is de­dicated to God. because it was not fit that the rude People should have the power of chusing the Time after their own Will, lest haply they might imitate the Religion of the Egyptians.

Therefore of the Seven days the last was chosen for the Worship of God: XXI. Why God chose One Day. Which thing indeed is full of Mystery. Wherefore in Exodus, and in Eze­kiel, the Lord calls it a Sign: See therefore, says he, that ye keep my Sabbath.

For it is a Sign between me and you in your Gene­rations, The First Reason. that ye may know, that I am the Lord who sanctifie you. It was a Sign therefore which shew'd, that Men ought to dedicate themselves to God, and to keep themselves holy to him, since we see even the very Day to be dedicated to him: for that Day is Holy, because then especially Men ought to exercise Holiness and Religion.

And then it is a Sign and Monument, The Second. as it were, of the wonderful Creation of the World.

And it was moreover given as a Sign to remem­ber and warn the Israelites, The Third. that they might re­member, that they were delivered and freed by God's help from the most hard Yoak of the Egyp­tian Bondage. And this the Lord shew'd in these words: Deut. 5.25. Remember that thou also didst serve in Egypt, and the Lord thy God brought thee out thence, with a strong hand and stretched-out arm; therefore he has commanded thee to keep the Sabbath-day.

The Fourth.And it is also a Sign both of the Spiritual and Eternal Sabbath.

Now the Spiritual Sabbath consists in a holy and mystical kind of Rest; XXII. What the Spiritual Sabbath is. to wit, when the old Man being buried with Christ, is renew'd to Life, and studiously exercises it self in those Actions which are agreeable to Christian Piety: Ephes. 5 2. For they who sometimes were Darkness, but now are Light in the Lord, ought to walk as Children of the Light, in all Goodnes [...], 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 [Page 376] shall live with Christ, and enjoy all good things, and Sin be utterly pluck'd up by the Roots, ac­cording to that, Esa. 53.8. There shall no Lion nor evil Beast go up thither; but there shall be a pure way, and it shall be called Holy: For the Soul of the Saints in the Vision of God gets all good things. Wherefore the Pastor must exhort and encourage the Faith­ful with these words; Heb. 4.2. Let us make haste to enter in­to that Rest.

Now besides the Seventh day, XXIV. That Jews had other Feasts be­sides the Sabbaths. the Jews had other Festival and Sacred Days appointed by God's Law, whereby the Memory of their great­est Benefits was renew'd. Of those other Feasts see Levit. 23. Num. 29. Deut. 16. and if you would know the moral meaning of the Feasts of this kind, see Cyril de Adoratione in spiritu & verit. lib. 17. D. Thom. 1.2. q. 102. art. 4. ad. 10.

But it pleas'd the Church of God, XXV. Why the Sabbath chang'd. The First Reason. that the Worship and Celebration of the Sabbath-day should be transferr'd to the Lord's-day

For, as on that Day the Light did first shine up­on the World; so by the Resurrection of our Re­deemer, which open'd us an Entrance to Eternal Life, which hapned on that Day, our Life was recall'd out of Darkness into Light; and for this cause the Apostles would have it call'd The Lord's Day.

Besides, The Second Reason. in Sacred Scripture we find that this was a Solemn Day, because therein the Creation of the World began, and because the Holy Ghost was given to the Apostles.

But the Apostles in the beginning of the Church, XXVI. Why other Feasts apo­pointed. and aftewards in the sollowing Times our Holy Fathers appointed other Holy-days, that we might devoutly and holily call to remembrance God's Benefits.

Now among these are to be reckon'd as the most remarkable, XXVII. The Order of Holy-days. those Days that are consecrated to Religion for the Mysteries of our Redemption, and then those that are dedicated to the most Holy Virgin Mother, Note. and to the Apostles and Martyrs, and the other Saints which reign with Christ, in whose Victory the Goodness and Power of God [Page 377] is prais'd, due Honor done to them, and the Faithful stirr'd up to the Imitation of them.

And because to the keeping of this Command­ment, XXVIII. Idleness for­bidd'n. that part of it has great Force, which is express'd in these words, Six Days shalt thou labor; but the Seventh Day is the Sabbath of God, The Curat ought diligently to explain that part. For from these words, it may be ga­ther'd, That the Faithful are to be admonish'd, that they lead not their Life in Sloth and Idle­ness: But rather being mindful of the Apostles Advice, 1 Thes. 4.11. That every one do his own business, and la­bor with his hands, as he commanded.

Besides, XXIX. No servile work to be put off to the Lords Day. in this Commandment the Lord re­quires, that In Six Days we do our Work. Lest any of those things which ought to be done on the other Days of the VVeek, should be put off to the Holy Day, and so the Mind be call'd off from the care and study of Divine matters.

In the next place, XXX. What the third part of the Com­mandment forbids. the third Part of the Com­mandment is to be explain'd, which in a man­ner shews how we ought to keep Holy the Sab­bath Day: But especially it explain's what we are forbidden to do on that Day; wherefore says the Lord: Thou shalt not do any Work therein, thou and thy Son and thy Daughter, thy Servant and thy Maid, thy Cattel and the Stranger that is within thy Gates.

By which VVords we are taught, XXXI. Whatever withdraws our mind from the divine Worship, is forbidd'n. first whol­ly to avoid whatsoever may hinder the VVor­ship of God: For it may easily be perceived, that every kind of servile VVork is forbidden, not because it is naturally, either base or evil; but because it withdraws our mind from the VVorship of God, which is the End of this Com­mandment.

VVhere, Note, and I teach this. the Faithful are the rather to avoid those Sins, which not only call off our Minds from the Study of Divine matters, but wholly sepa­rate us from the Love of God. Vid. Aug. tract. 3. in Joan. & in Psal. 31. Serm. & lib. de decem chordis. c. 3.

Yet those Actions and those VVorks which belong to Divine VVorship, XXXII. What works are not forbid'n on Holy Days. The first sort. altho they be servile, as to cover or deck the Altar, to adorn the Churches for some Festival Days, and our like, are not forbidd'n: and therefore the Lord says, The Priests in the Temple violate the Sabbath, and yet are without Sin.

Nor is it to be thought, The second sort. that the doing of those things, which otherwise will be lost, if not done on the Holy Day, are forbidden by this Com­mandment, even as also it is permitted by the Sacred Canons.

There are many other things which our Lord in the Gospel has declar'd, The third sort. may be done on Ho­ly Days, which the Curat may easily observe in S. Matthew and S. John.

But that nothing may be omitted, XXXIII. Cattel not to be part to labor on Holy Days. by the doing whereof, the Sanctification of the Sabbath may be hindred, here is mention made of Cattel: by which sort of living Creatures Men are hin­dred from keeping the Sabbath: For if on the Sabbath Day the use of Cattel be design'd to the doing of any VVork, the Labor of Man is also necessary to make them work. The Beast there­fore can do no work of it self, but helps the Man who manages him: But on that Day it is not lawful for any to do work, therefore not for the Cattel whose Labor Men make use of for their work.

This Commandment requires also, XXXIV. Cruel y to Cattel for­bidd'n. that if God would have Men to spare the Labor of their Cat­tel, they ought surely to be so much the more wary that they be not cruel to them, whose Labor and Industry they use.

Nor ought the Curat to omit, XXXV. What to be done on Holy Days. To be pre­sent at Ma s. but diligent­ly to teach, in what VVorks and Actions Chri­stians ought to exercise themselves on Holy Days.

Of which kind are these: To come to Gods Church, and to be there present at the Holy Sa­crifice of Mass, with a sincere and devout Attention of Mind. Conc. Agath. c. 47. Aurel. c. 8. Tribur. c. 35. vide de consec. dist. 1. capite Missas, & cum ad celebrandas. &, omnes Fideles.

Often to make use of the Sacraments of the Church, To fre­quent the Sacraments. which were instituted for our Salvation, and to cure the VVounds of our Souls. Aug. de Eccle. dogm. c. 53. & citatur de cons. dist. 2. c. quotidie.

Nor is there any thing which can be either more seasonable or better for Christians, To confess Sins. than often to confess their Sins to the Priests: For doing of which the Curat may exhort the Peo­ple, taking for clearing of this matter, a Pattern and Example from those things which have al­ready in their proper place bin deliver'd, and taught in the Sacrament of Penance.

Nor shall he only stir up the People to that Sacrament; To receive the Eucha­rist. but he shall diligently again and again exhort them to it, that they may fre­quently receive the Holy Sacrament of the Eu­charist.

Moreover, To hear Sermons. the Sacred Sermons are diligently and attentively to be heard by the Faithful: For there is nothing les [...] to be indur'd, nor indeed is there any thing so unworthy, as to despise or negligently to hear Christs Word. Justin Apol. 2. & ex Actis Apost. c. 20.7. Aug. lib. 50. Hom. hom. 26. & citatur 1. q. l. cap. interroga.

Also the Exercise and Study of the Faithful in Prayers, To pray to, and praise God. and Praises of God, ought to be fre­quent.

And hereof a chief care should be, To be pre­sent at Ca­techising. diligent­ly to learn those things, which belong to the In­stitution of a Christian Life.

And let him exercise himself in those Duties which contain Christian Piety, To do works of Mercy. by giving Alms to the Poor and Needy, by visiting the Sick, and piously comforting those that are in Hea­viness and Affliction: Jac. 1. For as S. James says, Pure Religion and undefiled before God and the Father is this, To visit the fatherless and Widows in their tri­bulation. So the ancient Christians did, as do te­stifie Justin. apol. 2. Tertul. in apol. & in lib. ad Martyres, & in lib. 2. ad Ʋxorem, prope finem.

From what has bin said, XXXVI. The fourth part of this Command­ment. it is easy to gather, what things are committed contrary to the Rule of this Commandment.

And let the Curat reckon it as his Duty to gather Reasons and Arguments strongly to per­swade the People with their utmost Study, XXXVII. How just it is to ob­serve the Festivals. Care and Diligence to keep the Law of this Com­mandment: And to this end it will be very use­ful for the People to understand and perceive plainly, how just and agreeable to Reason it is, that we should have some certain Days which we may bestow wholly upon Divine Worship, and wherein we may acknowledge, worship and venerate our Lord, from whom we have receiv'd most excellent and innumerable Benefits.

For if he had commanded us every Day to ren­der him the Worship of Religion, Note. ought we not to do our utmost endeavour with a ready and cheerful mind, for all Benefits towards us, which are very great and infinite, to hearken to his VVord? But now there being but a few Days set apart to his VVorship, there is no cause why we should be negligent and uneasy in the Dis­charge of this Duty, which without very grie­vous Sin we cannot omit. Vide de Consecr. dist. 1. & in Decret. Titul. de Feriis & Conc. Matisc. 2. c. 1. & 37. Tribur. c. 35. Ignat. in Epist. ad Philip. Leon. serm. 3. de Quadrag. August. Serm. 251. de tempore.

And then the Curat may shew, XXXVIII. How good and profita­ble it is to observe this Command­ment. how great the Vertue 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 Labor, 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 observ'd from hence; because this Precept is of such a kind, as may be observ'd without any pains. For since God imposes no labor upon us, which yet were it the hardest in the VVorld, we ought to undergo for his sake, but only com­mands us to be free and quiet on the Holy Days from wordly 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. ought to be for an Example to us, as we may see from the Book of Numbers.

That therefore we may not run into Gods 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 shew'd before, may be had by the [...]bservance 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 DECALOGƲE.

Honor thy Father and thy Mother that thou mayst live long upon the Land which the Lord thy God shall give thee.

SInce the highest Vertue 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 Neigh­bor; altho at the long Run, they lead to God himself, that is, to that ultimate End, for the [Page 382] sake whereof we love our Neighbor: Matt. 22.39. Mar. 12.31. where­fore Christ our Lord said, that those two Com­mandments of loving God and our Neighbor, 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 express'd 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 Honor our Parents whom we ought to love [...] to God, seeing they are almost always in our Sight, what Honor, what Worship will we give to God the Supream 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 Honor as Parents, by reason either of their Power, or Dignity or Profitableness, or some other excellent Function or Office. Besides, it eases the Labor 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 Gods Authority and Admonition, the greatest Honor 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 explain'd by the Curat; 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 [Page 383] were contain'd, which have already been ex­plain'd; 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 Kinds: 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 contain'd 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 bin 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 Neigh­bor. In the First is propos'd our greatest Love, in the rest our next Love; the First respect their End, the rest those things that are referr'd 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 praecept.

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 lov'd above all things; but the Love of our Neighbor 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 Labor 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 Honor: Whence it comes to [Page 384] pass, that the Honor 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 Honor, no Piety, no Wor­ship is given to God, that is worthy enough, to­wards whom our Love may be infinitly encreas'd: 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 Neighbor is bounded within its proper Limits; Mat. 22.32. for the Lord commands us to love our Neighbor as our selves.

But if any one exceed these Limits, VI. so as to love his Neighbor 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 lov'd. but that Parents are highly to be lov'd and observ'd: But yet, in the first place, it is necessary to Piety, to pay the chief Honor 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 referr'd 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 obey'd. 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 explain'd, IX. What it is to Honor. the Curat shall interpret the words of the Commandment. And first he shall shew what it is to Honor. And it is to think honorably of some one, and very highly to esteem of all that is his.

Now, X. How sitly the word Honor is here us'd. to this Honor, all these things are join'd; Love, Observance, Obedience, and Worship or Reverence. Now, in the Law this word Honor is excellently plac'd, rather than that of Love or Fear; altho Parents are very much to be lov'd and fear'd: For he that loves, does not always ob­serve and reverence; and he that fears, does not always love: But whomsoever a Man honors from his Heart, him he also loves and fears.

When the Curat has explain'd these things, XI. First, They are call'd Fathers that beget. he shall then treat concerning Fathers, and who they are that may be call'd by this Name. For tho the Law speak of those Fathers chiefly 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 Prelats of the Church and Priests. there are other sorts also of Fathers in Sacred Scripture, as we touch'd before; to all which their proper Ho­nor is due. First then, the Rulers of the Church, the Pastors and Priests, are call'd Fathers; as it is manifest from the Apostle, who writing to the Co­rinthians, 1 Cor. 4.14. says, I write not these things to shame you; but I warn you, as my most dear Children: For tho 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 call'd Fathers to whom is committed the Government, Thirdly Magistrat. [...] Magistracy, or Pow­er, [Page 386] who govern the Commonwealth; so Naamam was call'd 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 call'd 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 Curat, XII. Why Pa­rents are to be honor'd. to teach, That Fathers of what kind soever, but especially those of whom we were be­gotten, are to be honor'd 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 train'd 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 Curat teach, XIII. Here is rightly men son made of Mother. That the Name of Mother is deservedly express'd 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 Labor and Grief she brought us forth and bred us up.

Moreover, XIV. The first Honor due to Parents. Parents are so to be observ'd, that the Honor 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 Labor, 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 [Page 387] Honor and Wealth; yet he honorably entertains his Father, 3 Reg. 2.19. when he came into Egypt. And Solomon rose up to meet his Mother, and did reverence to her, and plac'd her in the Royal Throne on his right-hand.

There are other Offices of Honor which ought to be done to Parents; The Second. for then also we honor them, when we humbly beg of God, that all things may succeed well and prosperously to them, that they may be very much lov'd and esteem'd among Men, and very acceptable also to God and his Saints that are in Heaven.

Again, The Third. We honor our Parents, when we do according to their Will and Pleasure; to which Solomon perswades: 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 confirm'd by the Examples of the most holy Men: Gen. 12.9. For Isaac, when he was bound by his Father for a Sacrifice, modestly obey'd, without refusing; Hier. 15.9. and the Rechabites, that they might never depart from the Counsel of their Father, always kept themselves from Wine.

Again, The Fourth. We honor 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 honor 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 approv'd 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, Honor 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 honor his Father or his [Page 388] Mother; and ye have made the Commandment of God void by your Tradition. That Parents are to be reliev'd, 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 Honor to our Parents; The Se­venth, and of great mo­ment. but especially then, when they are dangerously sick: For then it is to be endeavor'd that they pass not over any thing that belongs either to the Confession of Sins, or to the other Sacraments, which are to be re­ceiv'd 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 chearful Hope of Immortality; that when they have lifted up their Minds above the things of the VVorld, 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. Honor is paid to our Parents, even when they are dead, if we bury them, and per­form their Funerals becomingly, and to their Bu­rials bestow Honor; 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 call'd Fa­thers, to be honor'd. of whom we were born, are to be honor'd; but those also who are call'd 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 Labor.

Of Bishops and other Pastors it is thus writ­ten: XVI. Prelats and Priests how to be ho­nor'd. 1 Tim. 5.17. Let the Priests that rule well, be counted wor­thy of double Honor, especially they that labor in the Word and Doctrin: 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 pull'd out your very Eyes and given them to me.

Now, Secondly. to the Priests also are to be given those things which are requir'd 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. Honor the Priests, and cleanse thy self with the Arms; give them their part, as it is com­manded thee, of the First-fruits and Trespass-offering. That Tythes 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 obey'd also. Obey, says he, them that are put over you, and subject your selves; 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's 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 Magistrats, XVII. Honor 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 Honor, 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 Ma­gistrats, as sent by him. Vide Tert. in Apol. 6.30. & 32. & ad Scapulam. c. 2.

For, XVIII. Princes to be honor'd wi [...]h a kind of divine Honor. if indeed we give Honor to them, that Honor is referr'd 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. de civit. Dei. c. 10, 11, 14 & 15.

Nor do we reverence the Dishonesty or Wick­edness of Men, XIX. When wicked Princes are to be obey'd. if the Magistrates are such; but the Divine Authority which is in them, so that, tho it may seem very wonderful perhaps, altho 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 shews 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 obey'd. since they do it, not of Power, but by Injustice and Perverseness of Mind, they are by be no means to be obey'd.

When the Curat has explain'd these things severally; XXI. The Re­ward of this Command­ment pro­pos'd. 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 honor 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 Gods Promise: XXII. This pro­mis'd Re­ward to be explain'd. 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 promis'd, which Sentence S. Paul interprets, when he says, Pie­ty is profitable for all things, having the promise of [Page 391] the Life that now is, and of that which is to come.

Nor is this Reward either small or contem­ptible altho 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 ad­vantagious 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 happ'ns to live long.

Either because it is for their good who depart out of this Life before they forsake the Tye Vertue and Duty: The First Reason. For they are suddenly snatcht away, Sap. 4.10. lest malice should alter their understanding, or deceit beguil their Soul.

Or because whilst Destruction and Pertur­bation of all hings is impending, The Second. they are call'd out of this VVorld, 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 Vertue or their Salvation might be endanger'd, God takes Vengeance on Mortals for their VVickedness.

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 fear'd, when un­timely Death happ'ns to good Men.

Now as the Reward and Advantage of Duty is propos'd by God to those that are grateful to their Parents: XXV. Ungrateful Children to be pu­nish'd grie­vously. So ungrateful, wicked Children are reserv'd for the heaviest Punishments; for [Page 392] 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 wrong'd their Parents, against whom Gods anger grew hot. For he left not David unreveng'd, 2 Reg. 18.4. but paid Absolom the due reward of his Wickedness, whom for his wickedness he punish'd, being thurst thro with three Spears.

But of them that obey'd not the Priests, XXVI. How they are punish'd that obey'd 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 establish'd by the Divine Law, XXVII. The Duty of Parents to­ward their Children. That Children should give Honor 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 prepar'd for Religion, they may worship God holily and unblameably, which we read to have bin done by the Parents of Susanna. Let the Priest therefore admonish Pa­rents, Dan. 13.3. to shew themselves Masters to their Chil­dren, of Vertue, 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 [Page 393] 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 spoil'd by the too great Lenity and Indul­gence of Parents; wherefore let the Curat 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, suffer'd very great Pu­nishments.

Lastly, The Third. which is a very soul thing, let them be advis'd not to take that preposterous Counsel in the Education and Teaching of their Chil­dren: For very many are imploi'd in this only Study and Care, to leave their Children Rich­es and Mony, a fair and large Estate; whom they perswade 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 Mony, 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 Vertue of Tobias, Tob. 4. that when they have well train'd 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 DECALOGƲE.

Thou shalt not kill.

THe great Happiness which is propos'd to Peace-makers, I. How profi­table it i [...] to explain this Com­mandment. because they shall be call'd the Children of God, ought very much to move the Pastors diligently and exactly to teach the Faithful what is to be learn'd from this Com­mandment: For there can be no better way to reconcile the minds of Men, than that the Law of this Precept, rightly explain'd, be so holily kept as it ought to be of all; because then we may hope that Men being joyn'd one to ano­ther with the strongest Agreement of Hearts, may preserve Peace and Concord intire.

But how necessary it is that this Command­ment should be explain'd, II. How neces­sary. appears from hence, That immediately after the drowning of the whole Earth, this was the only thing which God first forbad Men, Gen. 9.5. The bloud 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 explain'd 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 observ'd, it is very available to defend every ones Life; because in those words, Thou shalt not kill, Man-slaughter is utterly for­bidd'n.

Therefore all Men ought to receive it with so great a pleasure of mind, IV. This Com­mand plea­sant to be heard. as tho, if Gods an­ger being propos'd, it were specially forbidd'n under the heaviest Punishments, that none should be hurt: Therefore as this Commandment is pleasant to be heard: So the caution against [Page 395] this Sin, which is forbidden by this Command­ment, ought to be full of Delight.

But when our Lord explain'd the Force of this Law, V. Two things here com­manded. he shews that two things are con­tain'd in it.

The One, that we do not kill, which we are forbidd'n 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 forbidd'n, VI. What kil­ling not for­bidd'n here. First. Exod. 12. throughout. it is first to be taught what kind of Killing is not forbidd'n by the Law of this Commandment.

For to kill Beasts is not forbidd'n; for if it be allow'd of God that Men should be fed by them, it is but meet they be kill'd: 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 joyn'd with us on no account.’ De civit. Dei lib. 1. c. 20. Item de morib. Manich. lib. 2. c. 13, 14, 15.

There is another sort of killing allow'd, Secondly. which belongs to such Magistrates as have the Power of Death, whereby by the Rule and Judgment 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 Mans 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 repress'd 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. [Page 396] 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 expresly by God's Com­mand. The Sons of Levi sinn'd not, tho they kill'd so many thousand Men in one day; upon which Slaughter done, God thus spake 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 Neighbor, and is prov'd 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 Ax flew out of his Hand, and the Head of his Ax slipping off the Handle, struck his Friend, and kill'd 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 reckon'd sinful; which is prov'd by S. Austin's Sentence: for he says, ‘God forbid, 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. de Reform. c. 7.

Where, VII. Two Cases to be ob­serv'd. notwithstanding, Sin may be commit­ted, for two Reasons. The one is, If any one being imploy'd 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 [Page 397] no means lawful for him to strike a Woman with Child.

The other is, The Second. If he carelesly and heedlesly 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 men­tion'd, VIII. What Kil­ling is for­bidden here. which are not contain'd 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 kill'd, X. Who may not be kill'd. this Law belongs to every one; nor is there any one of so mean and base a Condition, but he is defended by vertue 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 Mans 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 believ'd, that they observ'd this Commandment, if they restrain'd 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 learn'd, that this Law is Spiritual, and teaches us not only to have our Hands clean, [Page 398] 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 Judgment; 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 ex­plain'd. That he is not free from Sin that is inwardly inrag'd at his Brother, tho 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 al­low'd by God and his Laws, is This; When we are displeas'd 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 tho 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 Curat's Duty. it is the Curat'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 killing 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 killing of Men, Gen. 9.6. and commands that Beast to be kill'd 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, overthrow 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 do's 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 complain'd of Blood-thirsty 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 shew their exceeding Cruelty; and to shew especially how headlong they are carried by the impulse of the Devil to that VVickedness, 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 reconcil'd to thy Brother; and what follows.

VVhich things shall so be explain'd by the Cu­rat, XXIII. Catholic Charity command­ed. as that he teach, That all, without any Ex­ception, are to be embrac'd with Love. VVhere­to, in the Explication of this Commandment, he shall stir up the Faithful, as much as may be, be­cause therein the Vertue of Loving our Neighbor 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 patient, 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 Vertue of Benignity and Kindness large­ly extends it self, and its Office is chiefly con­cern'd in these things; to relieve the Poor with things necessary, to give Meat to the Hun­gry, Drink to the Thirsty, to cloath 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 shew'd 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 Vertues 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, [Page 401] wherein most of all we ought to exercise our selves, is this, With a cheerful Mind to forgive and pardon the Wrong we have receiv'd; which to do fully, the Scriptures of God, as be­fore was said, often warn and exhort us, since they do not only call them bless'd 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 Mens Minds; XXIX. Forgetting of Injuries, to be incul­cated. it is necessary that the Curat use very great Diligence here­in, not only to teach, but also earnestly to perswade 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 fixt Resolution on the Lust of Revenge. Let him have the Arguments in readiness, which those Fathers devoutly us'd, they being very weighty and very suitable to the Matter. Vide quae citantur. n. 18.

But especially these Three are to be ex­plain'd.

The First is, XXX. Three Ar­guments for this pur­pose. The First. That he that thinks he has re­ceiv'd an Injury, should be earnestly perswaded that he, whom he desires to be aveng'd 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 us'd these Words, Job. 1.28. The Lord gave, and the Lord has taken away.

By the Words and Example of that most pa­tient Man therefore, XXXI. Gods good­ness in in­flicting Pu­nishments. let Christians perswade 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 tho a Man may wrongfully hate another, and wish him very ill; yet, unless by Gods Permission, he can by no means hurt him. For this Rea­son Joseph patiently endur'd 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 handl'd, 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 tho 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 pro­mis'd, 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 rains on the Just and Ʋnjust.

Lastly, The third Argument. the Disadvantages are to be explain'd, into which we then fall, when we will not for­give the Wrongs that are done us. Let the Curat therefore lay before the Eyes of them who cannot bring themselvs 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 Enemies Bloud; being full of Hope of being reveng'd on him, is Night and Day so imploy'd 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 Labor is he driven to it, either wholly to pardon, or at least in some measure to remit Injuries.

And therefore it is rightly compar'd 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 chain'd as it were to this one Sin of Hatred: And therefore S. John according to this Sense spake 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 Judgments, Anger, Envy, Reviling, and such like, wherein even they also are insnar'd, 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 call'd the Devils 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 deliver'd 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 Remedie of all, The First. is the Example of our Saviour, which we ought to imi­tate: For he, tho he could not in the least be suspe­cted to be guilty of any Sin, yet when he was beat­en with Rods, crown'd 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 Bloud, Heb. 12.24. as the Apo­stle testifies, Speaks better than that of Abel.

Another Remedy propos'd by Ecclesiasticus, The Second. Is to remember Death and the Day of Judgment, 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 Gods Mercy, thou canst find no Remedy fitter or greater, than Forgetfulness of Injuries, and to love them, who have wrong'd either thee or thine in Deed or Word.

The Sixth COMMANDMENT of the DECALOGƲE.

Thou shalt not commit Adultery.

BEcause the Bond between the Husband and Wife is the strictest, I. Why this Command­ment plac'd in this O [...]der. and nothing can hap­pen more delightful to both of them, than to know that they are belov'd with a mutual and singular kind of Love; and on the contrary, no­thing more grievous than to perceive their law­ful [Page 405] and due Love to be bestow'd elswhere; 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 Honorable Con­junction of Matrimony, wherein there is us'd to be the great Power of Love.

But yet in explaining of this very thing, II. This Com­mandment to be ex­plain'd with caution. let the Curat 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 fear'd, lest while he endeavours too largly and fully to explain by what Means Men depart 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 contain'd which are not to be preter­mitted, III. The Divisi­on of this Command­ment. The first Part for­bidding. those things shall be explain'd in their proper places.

The Force of it therefore is double, The One, wherein Adultery is plainly forbidd'n. 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 forbidd'n: IV. What Adul­tery is. Adultery is the wrong of a Lawful Bed, whe­ther it be a Man's'own, or anothers; for if a Man that is an Husband, has to do with a single Woman, he wrongs his own Bed: But if a single [Page 406] Man have to do with another Mans 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 testifie, all things what­soever are dishonest and immodest, are forbidd'n. 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 gather'd from the Sacred Scriptures of the Old and New Testament: For besides Adultery, there are other kinds of Lust punishd in Moses's Writings. In Genesis there is the Judgment 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 thy self my Son, Ecclus. 41.25. beware of all Fornication. And Ecclesiasticus, Be ashamd', 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 Ʋncleanness and Covetousness, 1 Cor. 6.9. let it not be nam'd 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 forbidd'n because besides the Foulness of it, VII. Why Adul­tery especi­ally for­bidd'n. which is common to that with other kinds of Intemperance, it has joyn'd with it the Sin of Injustice also, not only against our Neighbor, 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 for­bidd'n. by this forbidding of Adultery we may easily perceive, That every kind of un­cleanness and immodesty, whereby our Body is polluted, is forbidd'n: Yea, and that even every inward Lust of the Mind is forbidd'n by this Com­mandment, both the very Force of the Law it self shews, 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 publickly; IX. Things to be observ'd by the Cu­rats. but if these things be added, which have bin 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 admonish'd by the Curat 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 admonish'd, That tho the Vertue 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 forbidd'n Lust.

But because by the Holy Fathers many things have bin deliver'd, XI. Remedies to be propos'd against [...] Lust. whereby we are taught to conquer our Lusts and bridle our Pleasures: The Curat 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. de matrim. c. 3. & ses. 25, de 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 easie. 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 do's, 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 Honor, 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 forbid. Know ye not that he that is join'd 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 ul [...]ery. [...] Cor. 7. For if, as the Apostle has it, they that are join'd 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, [Page 409] each to other, that the Husband ought to comply to the Will of his Wife; and again, the Wife ought to accommodate her self 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 Curat 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 Ʋnderstanding, 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 perceiv'd from the Severity of its Punishment: XV. The punish­ment of A­dultery. For Adulterers, by God's Law in the Old Testa­ment, were ston'd 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 Curat may ga­ther, to terrifie Men from their evil Lust; as, the Destructiom of Sodom and the other neighboring 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 intollerable 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 Ho­nor, 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 deliver'd Ʋriah to Death, who had deserv'd very well of him: The other, when he had given himself wholly over to the Lust of Women, so turn'd himself from God's true Religion, that he follow'd 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 your selves, 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 us'd to be inflam'd 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 Sayings 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 sinn'd; and by this means those Old Men, the false Accusers of Su­sanna, sinn'd. 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 attir'd.

Whereas therefore Women are overmuch em­ploy'd in adorning themselves, Let the Cu­rat observe thi [...] it will not be far from the Matter, if the Curat use some Diligence herein, sometimes to admonish, and sometimes to chide them, in those words which S. Peter us'd, 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 exquisit Ornament of Apparel: 1 Tim. 2.1. And S. Paul, Not in curl'd Hair, says he, or Gold, or Precious Stones, or costly Clothes: for many Women adorn'd 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 exquisit Ornament of Clothes, there follows another, which is filthy and obscene Talk: for by obscene Words, as by a kind of Fire-brand, the Minds of Young Persons are inflam'd: 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 shunn'd, 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 Curat chiefly take care, that those things be very religiously observ'd, which have been piously and religiously decreed by the Holy Council of Trent, concerning those things. Sess. 25. Decret. de Invocat. & Venerat. & Sacris Imagin.

Now, The Eighth, Ninth, Tenth, Ele­venth, and Twelfth. if all those things before-mention'd be avoided with great care and labor, then 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, join'd 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. [Page 412] 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 exercis'd, XX. Other Anti­dotes. and the Desires of the Senses to be repress'd, not only with Fast­ings, and with those things especially which Holy Church has appointed; but with VVatchings, and devout Pilgrimages, and other sorts of Afflicti­ons: For in those, and such like things, is very much observ'd the Vertue 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 my self 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 DECALOGƲE.

Thou shalt not steal.

THat this was the ancient manner of the Church to inculcate the Force and Vertue 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 shews: For, says he, thou that teachest another, teachest not thou thy self? 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 appeas'd Disturbances and Quarrels, and the other Causes which were us'd to move the Ancients to Theft.

Now since this our Age also is miserably prone to the like Sins, III. The Curat'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 [Page 413] Curats shall urge this Point, and shall carefully and diligently explain the Force and Meaning of this Commandment.

And first, IV. Herein Gods Love towards us is manifest­ed. they shall exercise their Office and Diligence to shew 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 VVords, but that which we have already said, when we spake of the other Commandments? To wit, That God do's 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 ought 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 inflam'd 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 Neighbor, lies hid and wrapp'd up in the former. We will first speak of the First, Thou shalt not steal.

VVhere it is to be observ'd, 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 VVill and Knowledge of the true Owner thereof; unless we would think, that he that forbids Theft, do's not disallow that violent taking away of other [Page 414] Mens Goods by Force and VVrong, 1 Cor. 6.10. since the Apo­stle has declar'd, 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 tho 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 wondred 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.

Altho there is no one that sees not that the greater Enormities are also forbidd'n, Note. when the lesser Sins of the same kind are prohibited.

For the unjust Possession and use of anothers 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 call'd Theft.

If from a public Person, Pecculatus. it is call'd in Latin Pecculatus.

If a Free-man or anothers Servant be carried into Slavery, Man-steal­ing. it is call'd Man-stealing.

But if a Sacred thing be taken away, Sacriledg. it is call'd Sacriledg; 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 it self, XI. The will of Stealing forbidd'n. that is, the out­ward Act; the very Will and Desire of Theft, is forbidd'n 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 shew: 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 bin determin'd by the Law of Na­tions, and confirmed by Divine and Human Laws, and ought to be ratifi'd, 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 Thieves, 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 shew the Savageness and Enor­mity of this Sin.

For hereby many rash and unadvis'd Judg­ments 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 wrong'd? 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 Mens 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, Wo to him that increases that which is not his, how long? and to [Page 416] him that gathers together against himself a thick clay.

He calls the Possesion of other mens 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 referr'd as to their proper Heads. The Curat 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 Thieves, Who are Thieves. 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 robb'd. 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 shews, 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 judgment, 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 labor.

Neither are unfaithful Servants and Stewards of their Lords or Masters other than Thieves: Fourthly. but rather by so much worse than the other kind of Thieves who are not trusted with the Keys, because from such a thievish Servant nothing in the House can well be lock'd or shut up.

Moreover, Fifthly. they seem to steal, who with feign­ed and hypocritical words, or by deceitful lies extort Mony 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 Thieves, Sixthly. who being put into some private or publick 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 Mony; and therefore it seems fit we should speak of Rapine or Extortion, which is the other head of these Wickednesses:

If the Curat shall first have admonish'd 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, Goe to now ye rich men, lament houling in your miseries, which will come upon you. Of which Penance, he subjoyns a Reason: For behold the hire of the [...]borers that [Page 418] reap'd your fields, which you have defrauded them of, cryes, and the cry thereof has entred into the ears of the Lord of Sabbaoth. And this kind of Robbery is higly condemn'd 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 themseves 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 receiv'd a­bove the Principal, which was lent, whether Mony or any thing else, that may be bought or valued with Mony: Ezec. 18.8. For thus it is written in Ezec. Ʋsury 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 Ʋsura vide 14. q. 3 & q. 4. passim. Vide item titulum de Ʋ ­suris & 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 Judgment, and being greas'd in the Hand with Bribes and Rewards, overthrow 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 Mens 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 Countrey, are fain to sell all things the dearer; to whom that Sen­tence of David seems properly to belong, Tho [Page 419] 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 Neighbor a Garment for a Pledg, thou shalt restore it him before the Sun set; for it is the only thing where­with his Skin is cover'd, 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 call'd 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 with-holds Corn, shall be cursed by the People. Which kind of Persons the Curats shall admonish of their Wickedness, and chide them soundly, and plainly shew them the Punishments threatned 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 restor'd.

But because not He only who committed the Theft, XXII. Who are bound to Restitution. or who stole, ought to restore it; but all they also who were Partakers of the Theft, are bound to this Law of Restitution; it must be shew'd who they are that cannot be excus'd 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 wors t Thieves of all.

Another sort is of those, Secondly. Th [...]se that perswade to it. who being like the former in Will, but not in Powor, are notwith­standing to be rank'd in that Degree of Thieves, who tho 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 Thieves.

The fourth sort is of those, Fourthly. Those that partake od it. Psal. 49. that being Partners in the Thefts, make a Gain to themselves from thence, if so be that it may be call'd 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 Thieves 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 hindring 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 tho 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 Thieves, and those who give them House and Harbor: All which kind of Persons ought to satisfie 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 com nend him. Ninthly. who approve and commend Theft.

Nor are those Children and Wives free from this Fault, that privily take Mony 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 Streights and Hard­ships with our Ability and Power: Which Argu­ment, because it is very often and very largely to be handled, the Curats 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. & [Page 421] 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 inflam'd to the Study and Chearfulness 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 Judgment 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 pronounc'd by the Mouth of Christ our Lord: Come ye blessed of my Father, possess the Kingdom prepar'd 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 perswade hereto: Give, and it shall be given you.

They shall produce the Promise of God, The Third. than which nothing can be imagin'd more full, nothing more glorious. For, Mar. 10.29. there is no one that shall have left, &c. 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 Ʋnrighteousness, 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 express'd; Psal. 111.5. Blessed is the Man that takes pity and lends.

Now it is the Part of Christian Piety, XXVI. We must la­bor to re­lieve the Poor. unless they have some other way of doing them good who have need of other Mens Mercy, to relieve them with Food; as also, for avoiding of Idleness, with their Work, their Labor, 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 endeavor to be quiet, and to do your Business, and labor 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 labor, 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 over­chargeable to others, lest we be troublesom and burdensom 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 Labor and Travel, laboring night and day; that we might not be chargeable to any of you, we preach'd to you the Gospel of God. And the same Apostle, in another place; In labor and travel working night and day, that we might not be burdensom 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 Curat to seek out of the Prophets, and the other Divine Books, and shew what a hatred God has against Theft and Rapine, and the dreadful Threatnings of God denounc'd 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 Sabboth, that we may set open our Wheat; that we may lessen the Measure, and encrease the [...]hekel, and falsifie the Ballances 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 oppress'd, proceed chiefly 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 Curats 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 Rapin has no excuse. they are to be admonish'd, 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 increas'd.

And here the Folly of Noblemen is not to be endur'd, 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 underpropp'd by the Addition of other Mens Goods or Estates.

From whom that dangerous Error is to be taken away, XXXII. How great Men are to be re­duc'd from Rapin. and they are to be taught, that the only way of preserving and inlarging 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 settl'd Riches are overthrown; even Kings have been thrown headlong from their Royal Throne, and from the highest pitch of Ho­nor, into whose places sometimes the meanest Men, and those whom they most of all scorn'd and hated, were call'd 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 Thieves. They all love Gifts, and follow after Re­wards; For this thing, says the Lord God of Hosts, [Page 424] 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 Splendor and Glory, and bring an­other, for the more easy Maintenance and Pro­vision for Sustenance and Life: These are to be reprov'd 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 ex­tream Disadvantages that attend it? Eccles. 5.17. For upon the Thief, says Ecclesiastes, is Confusion and Repent­ance.

But supppose it were no disadvantage to them, XXXIV. How in [...]uri­ous the Thief is to God. yet the Thief does highly dishonor Gods 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 Thieves, 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 ought to be receiv'd as a Satisfaction for him, XXXVI. Another excuse to be con­demn'd. 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 hearken 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 Thieves, are yet made such by Opportunity. VVho 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 perform'd in Action, which our Lust would perswade 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 wrong'd by others; who are thus to be answer'd: 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 allow'd, to punish one for anothers fault com­mitted against him.

Lastly, XXXIX. Another foolish ex­cuse. some think that they have defended and excus'd their Theft sufficiently by this Reason; that seeing they are oppress'd by Debt, they cannot otherwise be freed from that Oppression, but by Theft: VVhich kind of Persons must be thus dealt with, That there is no Debt more grievous, and wherewith Mankind is press'd, 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 VVorld, to be willing to owe more to God, i. e. to sin more, that he may pay what he ows 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 condemn'd by the Judgment of God than of Men: And moreover that they ought humbly [Page 326] to fly to Gods Help and Mercy, of whom they may obtain whatsoever they have need of.

There are other kind of Excuses, Note. which the Prudent Curats, and such as are careful in the discharge of their Office, may easily meet with, and so at length make their People carefully to follow those works that are good.

The Eighth COMMANDMENT of the DECALOGƲE.

Thou shalt not hear false Witness against thy Neighbor.

OF how great, I. The fre­quent ex­plication of this Com­mandment necessary. Jac. 3.2. not only Advantage but Ne­cessity also the Diligent Explication and Admonition of the Duty of this Commandment is, the Authority of S. James warns us in these words, If any one offend not in Words, he is a per­fect Man. And again, The Tongue is indeed but a little Member, and yet it boasts great things. Be­hold a little Fire, how great a Wood it kindles? And so forth to the same purpose.

Whereby we are admonish'd of two things. First, II. The vice of the Tongue very exten­sive. Psal. 11.5.31. That the Vice of the Tongue extends ve­ry far, which is also confirmed by that saying of the Prophet, All Men are Lyars. That it is in a manner the only Sin which seems proper to all Men.

The Other, III. The Tongue the instru­ment of innumera­ble mis­chiefs. That thence proceeds innumera­ble Mischiefs; since often times by the fault of an ill-tongu'd Person, the Estate, Fame, Life, yea, and the Salvation of the Soul, are lost, ei­ther of him who is wrong'd, because he can­not patiently endure the Disgrace, but is piev­ishly discontented at it, or of Him that does the wrong, because being deterr'd with a little Shame and a false Opinion of any ones Credit, he cannot be brought to make Satisfaction to him that is wrong'd.

Wherefore the Faithful are here to be admo­nish'd, IV. How this Command­ment to be receiv'd. To give very great Thanks to God for this so wholsom a Command of not bearing false Witness: Whereby not only we our selves are forbidden to wrong others; but also by this Obedience we are forbidd'n to be wrong'd by others.

But we will proceed in this Commandment after the same way and manner, V. In this Command­ment are two Laws. Forbidding, Command­ing. as we did in the rest, to wit, observing therein two Laws.

The One, forbidding to bear false Witness.

The other, commanding to measure all our Words and Works with naked Truth, all Dis­sembling and Deceit being layd aside. Of which Duty the Apostle admonishes the Ephesians in these words, Doing the Truth in Love, Ephes. 4.15. let us in­crease in him in all things.

Now the First part of this Commandment has this Sense, VI. What this Command­ment for­bids. That tho by the Name of false Testimony is signified whatsoever is constantly said of another, either in good or evil part, whether in Judgment or out of Judgment. Yet that Testimony is especially forbidd'n which in Judgment is falsly given by one that is sworn. For a Witness swears by God, because the VVords of one so justifying them, and using the name of God thereupon have very much VVeight and Belief.

Now because this Testimony is dangerous, Note. it is therefore specially forbidd'n; for sworn VVit­nesses, unless debarr'd for weighty Reasons, or that their Dishonesty and Naughtiness be mani­fest, the Judge himself cannot refuse, since it is the express Command of the Divine Law, Matth. 18. that in the mouth of two or three witnesses every word should stand.

But that the Faithful may plainly understand this Commandment, VII. Who is said to be our Neighbor. they are to be taught what this word Neighbor signifies, against whom it is unlawful to bear false VVitness. Now our Neighbor, as is gather'd from the Doctrin of Christ our Lord, is any one whosoever that [Page 428] wants our help, whether he be related to us or not, whether of the same City or Town, or a stranger, whether a Friend or an Enemy. Vide Aug. Epist. 52. ad Macedon. & de Cath. rudibus. 26.

For it is wicked to believe that it is lawful to speak any thing falsly in Evidence against Enemies, VIII. It is wicked to bear false Witness against Enemies. whom by the Command of God and our Lord we ought to Love.

Yea, IX. Unlawful to bear false Witness against [...]les self. Lib. 2 de civit. Dei. c. 20. and because every one in a certain sort is Neighbor to himself, it is not lawful for any one to bear false VVitness against himself; which thing they that commit, branding themselves with the mark of Shame and Disgrace, wound both themselves and the Church, whose Mem­bers they are; after the same manner as they trouble the City who willfully kill themselves: For so says S. Austin ‘Nor to those that right­ly understand, could it seem not to be forbidd'n, that any one should be a false VVitness a­gainst himself, because in the Commandment, it is added, Against thy Neighbor: If any one therefore bear false VVitness against him­self, let him not therefore think that he is not guilty of this Sin, since he that loves, takes his rule of loving his Neigbor from him­self.’

But because we are forbidd'n to wrong our Neighbor by false VVitness, X. For Friend­ship's sake we may not bear false Witness. let no one there­fore think the contrary to be allow'd us, by Perjury to profit or advantage him that is re­lated to us by Nature or Religion. For we must not gratifie any Body by a Lye or by Vanity, much less by Perjury. VVherefore S. Austin, de mendacio ad Crescentium, c. 12.13, 14. teaches from the Sentence of the Apostle, that a Lie is to be reckoned among false Testimonies, al­tho it be spoke in the false Commendation of any one. For handling that place, 1 Cor. 1.5. But we are found false Witnesses of God, if we bear witness against God, that he rais'd Christ from the Dead, whom he raisd not, if the Dead rise not: ‘The Apostle, says he, calls it false Testimony, if any one lies [Page 429] concerning Christ, and what seems to belong to his Praise.’

But it very often happens, XI. He that fa­vors one, hurts ano­ther. that he that favors one Person wrongs another, and is a certain means of causing the Judge to err, who some­times being misled by false Witnesses, is forc'd to determine somtimes injuriously against that which is right.

And sometimes it happens, XII. How dan­gerous it is to make use of false Witnesses. that he that has o­vercome in Judgment by means of any ones false Testimony, and goes away unpunish'd, re­joycing in his unjust Victory, he takes up a cu­stom of corrupting and using false VVitnesses, by whose help he hopes to attain to whatsoever he desires.

But this even to the Witness himself falls out very unlucky, XIII. To bear false Wit­ness is inju­rious even to the per­son that gives it. that he is known to him, whom by his Oath, he did help and assist, to be false and perjur'd, and (which evil succeeds to him of Sentence) he daily takes a greater Practice and Custom of Lewdness and Impudence.

As therefore the Vanities, XIV. The lies of Lawyers forbidd'n. Lies and Perjuries of Witnesses; so also of Accusers, of the Guil­ty, of Patrons, Kinsfolks, Proctors and Advo­cates, and even of all that are concern'd in Judgment are forbidd'n.

Lastly, XV. To Witness a Falshood, every where for­bidd'n. Levit. 19.11. God forbids all Testimony, not only in Judgment, but out of Judgment, that may bring any wrong or hurt to another. For in Leviticus where these Commandments are repeated, we read thus, Ye shall not steal, ye shall not lye, neither shall a­ny one deceive his Neighbor. So that no one can doubt but that every Lye is rejected of God and condemn'd in this Commandment. VVhich thing David very plainly testifies in this manner, Psal. 5.7. Thou shalt destroy all them that speak lies.

Now by this Commandment is forbidd'n, XVI. The vice of Detraction detestable. not only false Testimony, but even the hateful Will and practice of speaking ill or another; from which Plague it is incredible how many and how grievous Inconveniences and Evils do spring. This Vice of Reviling, and disparaging another secretly, the Holy Scripture in many places re­proves. [Page 430] I did not so much as eat with such a One, Psal. 100.5. says David. And S. James, Jac. 4.11. Speak not evil one of another, my Brethren.

But the Sacred Scriptures do not only afford us Precepts, An Exam­ple. Hester. 13. but Examples also, whereby the great­ness of this Sin is shewn; for Aman by forg'd Crimes had so incens'd Assuerus against the Jews, that he commanded all that Nation to be kill'd. Sacred History is full of Examples of this kind, by remembrance whereof, the Priests shall en­deavour to deter the Faithful from the foul­ness of this thing.

But that the greatness of this Sin, XVII. Who are Detractors. whereby ano­thers Credit is injur'd, may evidently appear,

We must know that Mens Reputation is hurt, First. not only by Calumny or Slander,

But by increasing and amplifying their Faults; Secondly. and if any thing secretly has by any one bin committed, which when it comes to be known, becomes dangerous and hurtful to a Man's Cre­dit, he that publishes that matter, where, when, and to whom there is no need so to do, is truly call'd a Reviler and Slanderer.

But of all Slander there is none more deadly than that of those, Thirdly. who slander the Catholic Do­ctrin and the Preachers of it.

Fourthly.They are in the same Fault that commend the Teachers of Errors and false Doctrins.

Nor are they to be left out of the Number of these Men, Fifthly. nor are they free from this Fault, who lending their Ears, to Revilers and Slan­derers, reprove them not, but willingly assent to, or belive them. For to slander, or to heark­en to a Slanderer, as S. Hierom and S. Bernard write, it is not easily manifest whether of the two is more damnable: For there would be no Slanderers, if there were none to listen to their Slanders. S. Hierom. Epist. ad Nepotianum circa finem. D. Bernard. lib. 2. de Consider. ad Eugen. in fine.

Of the same sort are those, Sixthly. who by their Ar­tifices cause Men to fall out, and quarrel among themselves, and are greatly delighted in keep­ing Differences: So that breaking the strictest [Page 331] Friendships and Societies, by their feigned words, they compel the most friendly Men in the World, to immortal Hatred and Quarrels. This Plague the Lord exceedingly hates. Lev. 19.6. Thou shalt not be a Tale-carrier nor Whisperer among the People. Such were many of Sauls Counsellers, who strove to estrange his Love from David, and to provoke the King against him.

Lastly, meer fair-spoken Men and Flatterers, Seventhly. Flatterers. who by their smoothing and dissembling Prais­es buzz into those men's Ears and Minds, whose Favors, Mony and Honor they would purchase, calling, as the Prophet has it, Isa. 5.20. Evil good, and good Evil; offend against this part: whom to drive away and rid our doors of them, David admonishes us in that Saying, Ps. 140.5. Let the Just Man reprove me with mercy, and let him chide me; but let not the Oyl of the wicked anoint my Head. For tho they revile not their Neighbor, yet they wound him grievously, who even by commending his Sins, afford him a cause of persevering in his vi­ces as long as he lives.

And indeed of this kind of Flattery, The First kind of Flattery. that is worst, which is us'd for the Calamity and Hurt of our Neighbors: So Saul when he desir'd to ex­pose David to the Fury and Sword of the Phi­listines, he sooth'd him with these words, Be­hold my eldest Daughter Moreb, 1. Reg. her will I give thee to wife, only be thou valiant and fight the Lords bat­tels: So the Jews in that treacherous Speech of theirs, thus spake to Christ our Lord, Master, Marc. 12.14. we know, that thou art true, and teachest the way of God in Truth.

But far more hurtful is the Speech of those Friends, The worst sort of Flat­tery. Relations and Kinsfolks, which they sometimes flatteringly use to those, who being sick to Death, are now at their last Breath: while they tell them that even then, they are in no danger of Death, and bid them be merry and cheerful, and keep them from Confession of their Sins, as from a sad melancholy Thought: And lastly, while they divert their Minds from all Care and Thought of their utmost Dangers, [Page 432] in which they are very greatly involv'd. Where­fore all kinds of Lyes are to be avoided: But especially that whereby any one may be most damnifi'd.

But most wicked of all is that Lye which is made against Religion, Note. or about Religion.

God is also grievously offended with those Slan­ders and Reproaches which are committed by Libels, Eighthly. The Author of Libels. such as they call Libellous Pamphlets, and other Contumelies of the like kind. De libel. famos. Vide Bull. Pij V. 147. datam Ann. 1572. & Bull. Greg. XIII. 4. datam eodem anno.

Besides, XVIII. A merry Lie forbid­den. either for Sport or for Office sake, to deceive by a Lye, altho no one thereby have any Gain or Loss, yet it is altogether unwor­thy a Man: For so the Apostle admonishes us, Ephes. 4.25. Putting away lying, speak ye the Truth. Vide D. Thom. 2.2 q. 110. art. 3 & 4.

For thereby comes a great Proneness to fre­quent and more grievous Lying; Note the Reason. and from tel­ling of Lyes for Mirth, Men take a custom of Lying; whence they fall into a Reputation of not speaking Truth at all: wherefore to gain Belief they are necessitated to swear at all times.

Lastly, XIX. All dissem­bling for­bidd'n. 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 joyn'd 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 vertue of this part of this Commandment tends hither, XX. The other part of the Command­ment. That all Judgments of Courts be justly exercis'd and according to Law, and that Men do not wrest and usurp Judgment.

For it would not be fit to judg another Man's Servant, XXI. A Judg 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 Judgment 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 bin publickly 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 mov'd with Reward or Favor, with Hatred or Love: For so Moses admonishes the Elders, whom he had made Judges of the People, John 7.19. Judg 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 ones person, because the Judgment is Gods.

Now concerning the Guilty, XXIII. The Guilty being ask'd by the Judg, ought not to lye. God will have them confess the Truth, when they are ask'd ac­cording to the Form of Judgment: 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 chiefly con­cerns the Witnesses, XXIV. The Wit­nesses chief­ly con­cern'd here. the Curat 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 our selves, and yet [Page 434] 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 Lye, 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 Judgment: For in Judgment when the Witness is lawfully ask'd by the Judg, 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 assur'd of.

The rest are Counsellors and Advocates, At­turneys and Sollicitors; XXVIII. What is re­quir'd of Counsel­lors. these therefore ought not to be wanting in their Labor 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 Labor 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.

Sollicitors and Accusers are to be admonish'd not to create danger to any one by unjustly char­ging them with Crimes, XXIX. What re­quir'd of Officers and Sollicitors. 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 anothers Reputation, no not even of those by whom they know themselves to have bin provo­ked and injur'd, 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 aganst Lying. the Curat shall pro­pose to them the exceeding great Misery and Baseness of this Sin.

For in Sacred Scripture the Devil is call'd, Joh. 8.44. The Father of Lyes: For because the Devil stood not in Truth, he is a Lyar and the Father of Lyes.

And to overthrow this so great a Sin, Secondly. he shall add those Mischiefs, which follow a Lye; and be­cause they are innumerable, he shall shew 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 incurrs 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 Lyes, 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 punish'd ?

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 reproch it by Lying.

Wherefore it comes to pass, Seventhly. That Lyars are excluded from the Possession of the Bliss of Heaven: For when David ask'd thus of God, Lord, who shall dwell in thy Tabernacle? The Holy Spi­rit answers, He that speaks the Truth from his Heart, and has us'd no Deceit in his Tongue.

There is in a Lye this further very great Dis­advantage, Eighthly. That this Disease of the Mind is al­most incurable.

For when a Sin is committed by falsly laying a Crime to any ones Charge, XXXI. How a Lye is incurable. or by slandering his Fame or Reputation, it cannot be pardon'd unless the Slanderer satisfie the Person whom he slander'd for the wrong he did him. But this is very hard to be done, as we learn'd before, by Men deterr'd with vain shame, and a certain Opinion of their Dignity: So that there is no doubt that he is destin'd to the eternal Punish­ments of the Damned, who remains in this Sin.

Nor may any one hope to obtain Pardon for his Calumnies or Slanders, Let Slande­rers ob­serve this. unless he first satis­fie him, whose Worth and Credit he has wrong'd, either publicly in Judgment, or in private and familiar Conversation.

Besides this Damage spreads it self very wide, XXXII. How great hurt comes of Lying. and falls upon others, whereby thro Vanity and Lyes, Faith and Truth, which are the straitest Bands of human Society, are taken away, and these being once gone, Life's greatest Confusion follows; so that Men seem to differ nothing at all from Devils.

The Curat shall further teach, XXXIII. Pratling discom­mended. That Pratling is to be avoided, by shunning whereof, both o­ther Sins will be escaped, and also great Secu­rity against Lying; from which Vice Pratlers cannot easily restrain themselves.

Lastly, XXXIV. The first Excuse of a Lye to be rejected. the Curat shall take away that Error from them that excuse themselves for vain Bab­ling, and defend their Lyes by the Example of Wise-men, whose part it is, say they, to lye in season: He shall tell them, what is most true, That the Wisdom of the flesh is Death.

He shall exhort his Hearers in their Difficulties and Streights to trust in God, Note. and not to fly to the Artifice of Lying: For those that use a cover, plainly declare. That they put more Confidence in their own Prudence, than in God's Providence.

Those that charge others with the cause of their Lyes, The second Excuse null. by whom they were deceiv'd by Lyes, are to be taught, That it is not lawful for Men to revenge themselves, and that Evil is not to be [Page 437] recompens'd with Evil, Rom. 12.17. but rather That Evil is to be overcome with Good: But if it were meet to make such a Return, yet this could not be profitable to any one to be reveng'd to his own loss; but this would be the greatest Damage which we do by telling a Lye.

To those that bring in the Frailty and Weakness of human Nature, The third Excuse vain. this Precept of Duty shall be taught, to wit, To implore Gods help, and not to yield to human Infirmity.

Those that alledge Custom, The fourth Excuse foolish. are to be admo­nish'd, if they have bin us'd to Lye, that they endeavour to take the contrary custom of speaking Truth, and especially seeing that they that Sin by Use and Custom, sin more grie­vously than others.

And because there are some that cover them­selves with the excuse of other Men, The fifth Excuse ri­diculous. whom they say, do commonly lye and forswear themselves, they are to be drawn from this Opinion by this means, that ill Men are not to be imitated, but to be reprov'd and corrected; but when we our selves lye, our Admonition will have less Au­thority in reproving and correcting of another.

As for others thus defending themselves, The Sixth Excuse evil. that by speaking Truth Men oftentimes have brought Inconvenience on themselves or others, the Priests shall deal thus with them, That this is an Excuse, not a Defence; Since it is the Duty of a Christian to suffer any Loss, rather than to Lye.

There remains two sorts of those that excuse themselves in Lyes. The one is of those that say, Two other Excuses to be remov'd. they tell Lyes for Mirth's sake; the other is of those that do it for Advantage sake, because they can neither buy nor sell without the Use of Lyes. Both these sorts the Curat ought to turn from their Error. And the former of them he shall draw from this Vice, both by teaching how much the Use of Lying increases the Practice in that kind of Sin, and by often inculcating, Matth. 12.26. that Of every idle word an account is to be given. But the last sort he shall chide more sharply, in whose very [Page 438] 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 DECALOGƲE.

Thou shalt not covet thy Neighbors House: Nor shalt thou desire thy Neighbors Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his.

IN these two Commandments, I. The force and extent of these Command­ments. which are delivered in the last place, we are to know first of all, that the same Order in a manner is followed, as was observed in the other Com­mandments: For that which is here appointed in these words, tends hither, That if any one be careful to keep the former Commandments of the Law, let him chiefly do this; let him not covet, because he that does not covet, being content with that that is his own, seeks not what is anothers, rejoyces at other Mens wel­fare; he will give Glory to the immortal God, and will offer him the greatest Thanks, will honor the Sabbath, i. e. he will enjoy a perpe­tual rest, and he will reverence his Betters. Lastly, he will hurt no body either in Deed, or in Word, or any other way: For the root and seed of all Evils, is evil Concupiscence, where­with those that are inflam'd, are carried head­long into every kind of Wickedness and Mischief. Vide Aug. lib. 1. Retract. c. 15. & Epist. 200. & lib. 9. de Civit. Dei. c. 4 & 5.

These things being observ'd, Note. the Curat will be more diligent in teaching that which fol­lows, and the Faithful will be more attentive to hear it.

But tho we have therefore joyn'd these two Com­mandments together, II. Why these two Com­mandments here deli­ver'd toge­ther. because since the Argument of them is not unlike, they have the same way of teaching; yet the Curat in exhorting and ad­monishing, may handle them either together or apart, as he shall think more convenient. But if he undertake the Office of Interpreting the Decalogue or Ten Commandments, he shall shew, what the Dissimilitude of these Two Command­ments is, and how the one Concupiscence or Covetousness differs from the other, which dif­ference S. Austin declares in his Book of Que­stions upon Exodus. Quaest. 77. 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 explain'd; for altho, by a kind of light of Nature, we may un­derstand, that the desire of enjoying another Man's Wife is forbidd'n, 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 perswaded to be­lieve that this was forbid'n of God; yea tho this Law of God was publish'd and known, yet there were many who profess'd themseves Interpreters of the Law, that were involv'd 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, &c.

The other necessity of these Commandments is, V. The Second Necessity. that some things are distinctly and explicitly forbidd'n, which in the Sixth and Seventh were not so: For, for example, the Seventh {query}Com­mand­ment [Page 440] forbids every one unjustly to seize another Mans Goods, or to endeavor to take them away: But this forbids every one so much as in the least to covet them, altho by Right and Law he may obtain the thing, by getting whereof he sees his Neighbor 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 learn'd 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 fenc'd us about, as it were with Walls, that no one should wrong either us or ours; by this Commandment, join'd to the for­mer, he was pleas'd to provide, that we should not hurt our selves 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 prick'd forward to all hurtful things, by vertue 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 our selves from the troublesom Importunity of our Desires, to perform those many and very great Duties of Piety and Religion which we owe to God.

Nor do's 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 [...]. but it shews 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, [Page 441] 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 for­bid something, and partly command somewhat.

As to the Vertue 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 desir'd; the Curat 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 provok'd 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 deprav'd, 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 govern'd, and kept within its own Limits, do's 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, order'd 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 inflam'd 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 it self, which we feel from the thing desir'd, 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 tho S. Paul said, Rom 7.20. that Con­cupiscence is Sin; yet that must be taken in the same meaning in which Moses spake, 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-govern'd 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 stirr'd up to desire those things that are against the Flesh. For to this kind of Desire the Holy Scriptures exhort us; Covet ye my Sayings; 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 it self 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 call'd the Concu­piscence of the Flesh, and the Incentive to Sin; and if it have the Assent of the Mind join'd 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 explain'd. 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 contain'd within the Limits ap­pointed by God.

This Covetousness is condemn'd, 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 tho 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. forbad that any one should covet.

Besides, The Third. for this Reason this vicious Covetous­ness is forbidden, because those things it desires are anothers; as House, Servant, Maid, Field, Wife, Ox, Ass, and many other things; which being anothers, 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 reckon'd among the worst of Sins, when the Mind yields her Assent to the De­sire of them: For then it becomes Sin, when after the Impulse of evil Desires, the Mind is delighted with that which is evil, or do's not resist it; as S. James, when he shews 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 con­ceiv'd, it brings forth Sin; and Sin, when it is fi­nish'd, 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 Mens Things is immense and infinite, nor can it ever be satisfied; as it is written, A [Page 444] covetous Man will not be satisfied with Mony: Eccl. 3.5. Of whom it is thus said in Isaiah, Esa. 5.8. Wo 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 Curat 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 ob­serv'd 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 signifie, that God had better'd and enlarg'd their State and Condition.

From this Interpretation therefore we observe, XXII. What is here meant by coveting another's Hou e. That in the Law of this Commandment we are forbidden greedily to covet Riches, and to envy other Mens 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 shews, 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 entic'd 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 oblig'd 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 admonish'd by all means to return till their full time be expir'd.

Now that in this Commandment there is men­tion made of our Neighbor, XXVI. Why here is mention made of Neighbor. the meaning is, That the Vice of those Men might be shewd, that use to covet the Neighboring Fields, and the nearest Houses, or any such things, that border upon them.

For Neighborhood, Note. which consists in Friend­ship, is betray'd and turn'd from Love into Ha­tred, by the Vice of Covetousness.

Yet they do not break this Commandment, XXVII. He that de­sires to buy other Mens Goods does not sin. that desire to buy of their Neighbor those things they have to sell, or give them a just price for them: For such Persons not only do not injure their Neighbor, but they very much help him, seeing he has more need of, and benefit by the Mony, than of the things he sells.

Now after this Law of not coveting anothers Goods, XXVIII. The Law of not covet­ing another Mans Wife explain'd. there follows another, which forbids us to covet another Mans Wife: By which Law, not that Lust of Concupiscence only, whereby an Adul­terer desires another Mans Wife, is for­bidd'n, but also that, wherewith any one being affected, desires to marry anothers Man's Wife: For at that time, when a Bill of Divorce was al­low'd, 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 sollicited to leave their Wives, XXIX. Why this Law was made. or that the Wives should behave themselves so sowr and churlish to their Husbands, that for that cause there should be any necessity as it were laid on their Husbands to cast them off.

But now it is a greater Sin, XXX. A gri [...]vous Sin to covet another Mans Wife. since it is not lawful for another to marry a Woman, tho she be divorc'd from her Husband, unless her Husband be dead: He therefore that covets another Man's Wife, easily slides out of one Covetousness into another.

For either he will wish her Husband dead, Note. or to commit adultery with her.

And the same thing may be said of those Wo­men that are betrothed to another; XXXI. Or a Wo­man be­troth'd to another. for neither is it lawful to covet them, since they that en­deavour to break these Contracts violate the most holy Band of Faith.

And as it is utterly unlawful to covet her that is married to another; XXXII. Or a Virgin consecrated to God. so it is by no means lawful to desire her for his Wife, that is con­secrated to Gods Worship and Religion.

But if any one desires to marry a VVoman, Note this Case. that is already married, supposing her not to be married, and would not desire to marry her if he knew that she were married to another, (which we read happen'd to Pharaoh and Abimi­melech, Gen. 12. & 20. who wish'd to have Sarah to be their VVife, supposing her not to be married, but to be Abraham's Sister and not his VVife) he verily that is thus minded, seems not to break this Commandment.

But that the Curat may lay open the Reme­dies, XXXIII. Remedies against hurtful De­sires. that are fit to take away this Vice of Co­vetousness, he ought to explain the other part of the Commandment, which consists herein, That if Riches increase, we set not our Hearts upon them, and that we be ready to apply them to the Study of Piety and of Divine Matters, and that we freely bestow our Mony in relieving the Miseries of the Poor: And if we are in want, that we bear our want with an even and a chearful Spirit; and indeed if in diposing of our Goods we use Liberality, we shall quench our Covetousness of other Mens Goods. Now concerning the Praises of Poverty, and despising of Riches, in Sacred Scriptures, and in the Ho­ly Fathers, it will be easie for the Curat to ga­ther a great many things, and to teach them to the Faithful. Vide Hier. Epist. 1. ad Heliod. & 8. ad Demetriadem. & 150. and Haedipiam. q. 1. & 16. ad Pammach. Item Basil in regul. fusius dis­putatis. Interrog. 9. Chrys. in Epist. ad Rom. ad haec verba, Salutate Priscam Cassian. lib. de institut. & Monach. c. 13 & 33. & collat. 24. c. 26. Greg. hom. 18. Ezech. Ambr. in c. 6. Lucae Leonem [Page 447] Magn. in Serm. de omnibus sanctis. Aug. lib. 17. de Civit. Dei. & Epist. 98. ad Hilar. & Epist. 109.

By this Law it is also commanded, XXXIV. The other part com­manding. That ve­ry earnestly and with our utmost desire, we wish that thing chiefly to be done, not which we our selves will, but what God wills, as is taught in our Lords Prayer.

Now it is the Will of God chiefly, XXXV. What the Will of God towards us, is. that we be made holy after a singular Manner, and that we keep our Soul sincere and upright, and clean from every Spot, and that we exercise our selves in those Duties of Mind and Spirit, which are contrary to our bodily Senses, and that our sen­sual Desires being brought into subjection, be­ing guided by Reason and the Spirit, we lead the course of our Life aright; and further, that we utterly beat down the Force of those Sen­ses which afford matter to our Lusts and Desires.

But to the quenching this heat of our Desires, XXXVI. The Anti­dotes of evil Desires. The First. this also will be very prevalent, to put before our Eyes, the Inconveniences we suffer thereby.

The First Inconvenience is, That by Obedi­ence to our Lusts, Sin gets the utmost force and power in our Soul: Wherefore the Apostle ad­monishes, Let not Sin reign in your mortal Body, Rom. 6.12. that ye should obey the Lusts thereof: For even as if we resist our Lusts, the Power of Sin decays; so if we yield to them, we throw our Lord out of his Kingdom, and place Sin in his room.

Besides, The Second. another Inconveniency is, That from this force of Concupiscence, as from a kind of Fountain, all Sins flow, as S. James teaches, and S. John. says, Jac. 1. 2 John 2.16. All that is in the World, is the Lust of the Flesh, and the Lust of the Eyes, and the Pride of Life.

The Third Inconvenience is, The Third. That the true Judgment of the Mind is darkned: For Men being blinded with the darkness of their Lusts, think all those things good and excellent what­soever they desire.

Besides, The Fourth. by force of Concupiscence the Word of God is oppress'd, which is sown in our Souls, by God that great Husbandman: For thus it is written in S. Mark, Some was sown a­mong Thorns: These are they which hear the Word, and the cares of the World and the deceitfulness of Riches, and so other things entring in by Con­cupiscence, choak the Word, and so make it unfruit­ful.

But now those that above others labor under this Vice of Concupiscence, XXXVII. These are guilty of this Vice of Covetous­ness. First. and whom the Cu­rat ought therefore more earnestly to exhort to observe this Commandment,

Are those that are delighted with dishonest Sports, and that immoderately abuse Games.

As also Merchants, Secondly. who wish for scarcity of things and dearness of Provisions, and take it ill that others besides themselves do sell Com­modities, and sell cheaper than they.

In which case they also Sin, Thirdly. that wish others to want, that either by selling or buying, they may make a Gain of them.

And those Soldiers also, Fourthly. that wish for War, that they may get Plunder.

Fifthly.And those Physitians that pray for Diseases.

Sixthly.And those Lawyers that desire a Throng and Multitude of Contentions and Law Suits.

Seventhly.And those Trades-men who being greedy of Gain, wish for Scarcity of such things as are for Food and other Necessaries, thereby to get Profit to themselves.

Eighthly.And in this kind they also grievously sin, that are greedy and covetous of other Mens Glory and Praise, not without some slandering of o­ther Mens Credit, and specially if they that thus covet it are idle Persons and of no worth; For Fame and the Glory of Vertue and Industry is not the Reward of Sloth and Idleness.

THE CATECHISM FOR THE CURATES, BY THE DECREE OF THE Council of TRENT.
PART IV.

Of PRAYER.

AMong the Duties and Offices of a Pastor, I. The Curat'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 shew'd them. Wherefore the chief Care of the Curat ought to be us'd 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 Curat's Assistance in teaching the Faithful to pray, we have here pro­pos'd 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 declar'd by Christ our Lord, in these Words: We ought always to pray, Luc. 8.

Now, II. The Rea­sons. this Necessity of Praying, the Church shews, even in that Proem, as it were, of the Lord's Prayer.

First. ‘Being admonish'd by wholesom Precepts, and taught by Divine Institution, we are bold to say.’

Secondly.Seeing therefore that Prayer is necessary to Christians, and that his Disciples ask'd him, Lord, teach us to pray; Luc. 11.1. the Son of God prescrib'd them a Form of Prayer, and gave them hope of obtain­ing those things they pray'd for.

Thirdly.And he himself was an Instruction to them of Prayer, Luc. 6.12. which he not only diligently us'd, but even watch'd 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 Vertue, 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 it self 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 honor God in pray­ing to him: For Prayer is a certain Argument of Religion, which in Sacred Scripture is compar'd to a sweet Perfume; Psal. 140.9. for, says David, Let my Prayer be directed in thy sight as Incence. Where­fore by this means we profess our selves 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 admonish'd in these words; Psal. 39.15. Call upon me in the day of Tribu­lation, and I will deliver thee, and thou shalt honor 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; tho 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 Fulness of Heavenly Gifts: For we get to our selves 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 obtain'd of God their Petitions, because they are in a manner infinite, and evident to all Men, we omit them.

But sometimes it happens, IV. 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 carelesly and negli­gently, that even we our selves 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 wandring, 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 our selves, 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 ask'd. Luc. 15. on the contrary, much more is given of God to those that carefully and diligently pray, than they pray'd for: Which also the Apostle te­stifies in his Epistle to the Ephesians, and is de­clar'd in the Parable of the Prodigal Son, who thought he should have been well dealt with, if his Father would but have entertain'd him as one of his hir'd Servants. And to those that rightly consider it, God heaps his Favors, 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 shew, 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 Vertues 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 believ'd? 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 chief­fly requires of us, that referring our selves 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. tho 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 call'd upon by his Children; he will have us by daily praying a­right, to pray with the greater Confidence: he will daily testifie and declare his good Will to­wards us, bestowing upon us the things we pray for.

Our Charity also is inlarg'd; 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 stirr'd 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 be­stow'd on us, which before our starv'd and nar­row [Page 455] 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 depriv'd 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 conceiv'd in our Thoughts; that while we pray and importune to be made wor­thy of his Gifts, we become desirous of Inno­cency, and cleanse our selves from every Fault by cutting off of our Sins.

Lastly, The Ninth. according to S. Hieroms Sentence, Pray­er withstands Gods Anger: Exod. 32.10. God therefore spake thus to Moses, Let me alone, when by his Prayers he hinder'd 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 [Page 456] 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 subtil Difference of these Parts, if the Curat 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 enrich'd and adorn'd. Each of these Parts God himself by the Mouth of David has pronounc'd to be a necessary Part of Prayer, Ps. 39.15. in these Words. Call upon me in the day of tribulation and I will deliver thee, and thou shalt honor me. Vide Basil. lib. Constitut. Monast. c. 2.

But how much we stand in need of Gods Bounty and Goodness, III. We stand in very great need of God. who is there that is ig­norant, if he do but consider the exceeding great want and misery of Man?

But how propense the Will of God is to Man­kind, IV. How great Gods good­ness to­wards us us is. and how liberal his Benignity, all Men know that have Sight and Understanding. For where­soever we cast our Eyes, whithersoever we turn our Thought, the wonderful Splendor of God's Bounty and Good-will shines about us.

For what have Men which they have not receiv'd of God's Liberality? V. Why we ought to give thanks to God. and if all things are his Gifts and Largesses, what reason is there that all Men should not with all their Power cele­brate our most bountiful God with Prayses and Thanksgivings ?

But of each of these Duties, VI. Many de­grees or ways of Prayer. both of asking any thing of God, and of giving him Thanks, there are many Degrees, whereof some are more excellent and perfect than others. That the Faith­ful therefore may not only pray, but also ex­cellently perform that Duty of Prayer, The Pastors shal propose to them the most excellent and perfect way of Praying, and as diligently as they can, exhort them to it.

But what is the best and most excellent De­gree of Prayer? VII. The best and most excellent degree of Prayer. to wit, That which just and pious Men use, who being well grounded on the firm Foundation of the true Faith, by certain Degrees of an excellent Mind and Prayer, arrive to that height as to contemplate the infinite Power, and immense Bounty and Wisdom of God: Where also they attain to a most assured Hope, that they shall obtain, both whatsoever they ask at present, and also the fulness of unspeakable good things, which God has promis'd that he will give to them that devoutly and from their Heart beg his divine Help. Vide. Bernard. Serm. 4. de Quadrag. & in Serm. de quatuor modis oran­di. & Basil. loco jam citato.

By these two Wings as it were, VIII. The two Wings of the Soul. the Soul be­ing rais'd up to Heaven, approaches even to God with fervent Desire, whom she adores with all the Honor of Thanks and Praises, because by him she has bin made partaker of the greatest Benefits, and then with singular Devotion and Veneration, as an only Child to her most dear Father, she doubts not to lay open whatsoever she stands in need of.

Which way of Praying, IX. How great the Souls 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 Doctrin exhorts us in these words, Psal. 54. Pour out your Hearts before, [Page 458] the Lord, and cast your care upon him: S. Austin means this Degree of Prayer, when in his Book call'd Enchyridion cap. 7. he says, "What Faith believes, that Hope and Charity prays for.

There is another Degree of those, X. Another de­gree of Prayer. who be­ing oppress'd with mortal Sin, yet with that Faith which is call'd dead, strive to raise them­selves, and climb up to God: but by reason of the faintness of their strength and the exceed­ing weakness of their Faith, they are not able to raise themselves higher from the Earth, but yet bemoaning their Sins, and their Consciences being grievously troubled, humbly and submis­sively repenting, at that very far distance they implore of God Pardon of their Sins and Peace.

The Prayers of these have their place with God: XI. This degree of Petitio­ners are heard. Matth. 11.28. An Exam­ple. For their Prayers are heard, yea the Mer­ciful God invites this sort of Men most heartily, Come to me, says he, all ye that labor and are laden and I will refresh you.

Of this sort of Men was that Publican, who not daring to lift up his Eyes to Heaven, went away notwithstanding, says our Saviour, more justified than the Pharisee. Quomodo Pecca­tores audiuntur. Vide Aug. in Joan: tr. 44. & 73. & de verb. Dom. Ser. 53. D. Tho. 2.2. q. 83. art. 16.

There is another Degree of those, XII. Another de­gree of Prayer. who as yet have not receiv'd the light of Faith; but yet the Goodness of God kindling the glimmering light of their Nature, are earnestly stirr'd up to the desire and study of Truth. Which that they might be taught, they most earnestly pray; who if they continue in that Mind, God of his Mercy does not reject their endeavours.

An Exam­ple.Which we see verified in the Example of Cor­nelius the Centurion. Act. 10.2.

Note. For the Doors of Gods Bounty are shut to none that heartily beg it of him.

The last Degree is of those, XIII. The last de­gree of Prayer. who not repenting of their Sin and Wickedness, but rather adding Sin to Sin, are nevertheless not asham'd to ask God [Page 459] Pardon of their Sins, in which they are minded to continue, who being in such a state, ought not indeed to presume to ask Pardon even of Men.

The Prayers of such God hears not: XIV. This degree of Petitio­ners are not heard. For thus it is written of Antiochus, Now this wicked man besought the Lord, of whom notwithstanding he did not obtain Mercy.

Wherefore they that are involv'd in this grie­vous Misery, Note. are earnestly to be exhorted, that casting away the Will of Offending, they tru­ly and from the Heart turn themselves to God.

Of those things that are to be pray'd for.

NOW because in the several Petitions, I. Nothing to be pray'd for but what is just and honest. it is taught in their proper place what is to be pray'd for, and what not: It will be suf­ficient in this place to admonish the Faithful in general, that Men ask of God such things as are just and honest, lest if they ask any thing unseemly, they should be sent away with this Answer, Ye know not what ye ask. Matth. 20.22.

Now we may ask whatsoever may rightly be wish'd, Note. as those most ample promises of our Lord testifie, Ask whatsoever ye will, and it shall be done for you: Joh. 15.7. For he promises that he will grant all things.

Wherefore we must direct our first wish and desire according to this Rule, II The first thing we ought to pray for. The Second. i. e. to refer our utmost study and desire to God, who is the chief­est Good.

And then we must desire those things that u­nite us most with God: but those things that separate us from him, or any way cause us to be disjoyn'd from him, are utterly to be re­mov'd far from our studies and desires.

Hence we gather how all other things, The Third. which are call'd Good, next after that chiefest and perfect Good, are both to be wish'd and pray'd for of God our Father, for those Goods that [Page 460] are outward and belong to the Body, as Health, Strength, Beauty, Riches, Honors, Glo­ry, which oftentimes afford matter and oc­casion to Sin (for which cause it is, that they are not at all devoutly and piously to be pray'd for) that Petition shall be limited in these Bounds, that we pray for the Conveniences of this Life for ne­cessitie's sake, which ground of Prayer is re­fer'd to God.

For tho we may in our Prayers ask those things which Jacob and Solomon pray'd for, III. How bodily Goods are to be desir'd. Gen. 28 20. Prov. 30.8. Jacob thus, If he will give me Bread to eat and Clothes, to put on, the Lord shall be my God. And Solomon thus, Only give me necessary food. Now since of Gods Liberality we are suppli'd with Food and Raiment, It is but meet that we remember that Exhortation of the Apostle, 1 Cor 7.30. Let them that buy, be as tho they possess'd not, and those that use this World, as tho they us'd it not, for the figure of this World passes away. Again, Psal. 61.11. If Riches increase set not your heart upon them. Whose fruit and use is only ours, but yet so, as that we communicate with others, as we are taught by God himself.

If we have Ability, IV. The true use of out­ward Goods. if we abound with other outward Goods of the Body, let us remember, that they are therfore given us, that we may serve God with more ease, and lend our Neighbor all things of this kind.

And then for the Goods and Ornaments of the Understanding, V. Under what condition Arts and Sciences to be pray'd for. of which kind are Learning and Arts, we may not pray for them, but on this condition only, if they will be profitable to us for God's Glory and our Salvation; but that which is absolutely and without any adjunct or condition, to be pray'd for, wish'd and begg'd, as we said before, is the Glory of God, and after that, all things else that may joyn us to that most excellent Good, as Faith, the Fear of God, and his Love, of which we will speak more fully in the explication of the Petitions.

For whom we are to Pray.

NOw it being known what things are to be pray'd for, I. There is no sort of Men which are not to be pray'd for. the Faithful are to be taught, for whom they are to pray. Prayer contains Petition and Thanksgiving, wherefore we will first speak concerning Petition. We must therefore pray for all, without any Exception, either of Differences, of Favour or of Religion: For whether he be Enemy, Stranger, or Infidel, he is our Neighbor; whom because by God's Com­mand we ought to love, it follows, that we ought to make Prayers also for them, which is the Office of Love; for thither tends that Exhortation of the Apostle, 1 Tim. 2.1. I beseech you that Prayers be made for all Men.

In which Prayer we are first to beg those things which concern the Welfare of the Soul, Note. and then that of the Body.

Now we ought to perform this Office first for the Pastors of our Souls, II. First, We must pray for the Pa­stors of our Souls. Col. 4.3. whereof we admo­nish'd by the Apostle from his own Example; for he writes to the Colossians to pray for him, that God would open him a Door of Speech: which also he do's to the Thessalonians. And in the Acts of the Apo­stles we read, Acts 12.5. That Prayer was made by the Church without ceasing, for Peter. Of which Duty also we are admonish'd by S. Basil, in his Books de Moribus: For, says he, we must pray for them that are over us in the Word of Truth. Basil. lib. Moral. Reg. 56. c. 5. item Homil. in Isaiam.

In the second place, Secondly. For Princes. we must pray for Princes, according to the Sentence of the same Apostle: For, how great Public Good we enjoy by just and pious Princes, there is no one ignorant. God therefore is to be entreated, that those that are above other Men, may be such kind of Persons as they ought to be. Vide Tertul. Apolog. 30. & ad Scap. c. 2.

There are Examples of Holy Men, Thirdly, For Pious Men. whereby we are admonish'd to pray for good and pious Men; for they also stand in need of the Prayers [Page 462] of others: Which is so order'd of God, that they may not be puff'd up with Pride, while they see that they want the Prayers of their Inferiors.

Besides, Fourthly, For Ene­mies. Our Lord has commanded us to pray for our Persecuters and Slanderers, Matth. 5.44.

For, Fifthly, For Stran­gers from the Church. it is well known from the Testimony of S. Austin, that this Practice of making Supplicati­ons and Prayers for those that were without the Church, was receiv'd from the Apostles; That Faith might be given to Infidels; that Idol-wor­shippers might be deliver'd from the Error of their Impiety; that the Jews, the Darkness of their Souls being dispell'd, might receive the Light of Truth; that Heretics returning to Soundness of Mind, might be instructed in the Precepts of Catholic Doctrin; that Schismatics being bound with the Band of true Charity, might be joyn'd in Communion with our most Holy Mother the Church, from whom they fell away. Now how great a force hearty Prayers made for this kind of Men has, appears by so many Examples of Men of all sorts, which God daily carries, being snatch'd out of the Power of Darkness, into the Kingdom of the Son of his Love; and of Vessels of Wrath, he makes them Vessels of Mercy: In which Case, no one in his right Mind can doubt that the Intercession of Devout Men prevails very much. Vide S. Aug Epist. 107. ad Vitel. Cyprian. de Orat. Domin. Item Caelestinum Papam, Epist. 1. c. 11.

And Prayers for the Dead, Sixthly. For the Dead. that they may be delivered from the Fire of Purgatory, did flow from the Doctrin of the Apostles; concern­ing which enough was said, when we spake of the Sacrifice of the Mass. Dionys. cap. lib. de Eccles. Hierarch. c. 6, 7. Clem. Pap. Epist. 1. & lib. Constit. Apost. Tert. de Coron. Milit. & in Exhort. ad Castit. & in lib. de Monog. Cypr. Epist. 66.

But those that are said to sin unto Death, Seventhly, For Sinners. In­tercessions and Prayers profit them but little: yet it is the part of Christian Charity, both to pray for them, and even with Tears to wrestle for them, if by any means they can render God re­concild to them.

And for the Curses of Holy Men, III. How the Curses of Holy Men to be under­stood. which they us'd against the Wicked, it is manifest from the Sense of the Fathers, that they are either Pro­phesies of those things that would befal them, or else are us'd against their Sin, that the Men be­ing sav'd, 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 do's 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 honor 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 Vally 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 [Page 464] 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 Pray'd to.

NOw that God is to be pray'd to, I. The Tri-une God to be invok'd. and his Name to be call'd 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 explain'd apart in its proper place, we remit both the Curats and others thither.

But to remove all Error of the Unlearned, III. God and the Saints to be in­vok'd after a different manner. it will be worth the labor 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 favor 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; altho we may, for some other Rea­son, pray to the Saints to have pity upon us. We may therefore pray them, that being mov'd with the Misery of our Condition they, with their Fa­vor 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 [Page 465] 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 contain'd 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, do's 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 Curats teach the devout Hearers how to pray.

The first Step therefore to Prayer is a truly humble and lowly Soul, and acknowledgment 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 despis'd 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 touch'd 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 mov'd with Sorrow, wash'd the Feet of Christ our Lord with her Tears. Each of these shew'd 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 ought against ano­ther, forgive it: And if ye forgive not men, neither will your heavenly Father forgive you your sins. Mar. 11.25. Matth. 6.15.

We must also take heed that we be not hard hearted and unmerciful to the Needy; Sixthly. Works of Mercy. for thus it is spoken against such kind of Men, He that stops his ear at the cry of the Poor, even he shall cry, and shall not be heard. Prov. 21.13.

And what shall we say of Pride? Seventhly. Pride to be subdu'd. whereby how greatly God is offended, that word wit­nesses, God resists the Proud, but gives Grace to the Humble. Jac. 4.6. 1 Pet. 5.5.

And what, Eighthly. Gods word to be heard. of the contempt of the Divine O­racles? against which says Solomon, He that turns away his ear from hearing the Law, his Prayer shall be accurs'd. Prov. 28.9.

In which case notwithstanding the Acknow­ledgment of Wrong done, Note. or of Murder, or of Anger, or of Hard-heartedness to the Poor, or of Pride, or of contempt of God s Oracle, or [Page 467] lastly of other Sins, is not excluded, if Pardon be sincerely begg'd.

Now to this Preparation of Mind, Ninthly. Faith to be exercis'd. Faith also is necessary, which if it be wanting, there can be no knowledge of the Omnipotence of the Supreme Father, nor of his Mercy, from which notwithstanding springs the Confidence of him that prays; Math. 28.22. even as Christ our Lord has taught, All things, says he, whatsoever ye ask in Prayer, if ye believe, ye shall receive them. Of this kind of Faith S. Austin writes. De verbis Domini. ‘If thy Faith fails, thy Prayer perishes.’ A chief point therefore in praying well, as was even now said, is to be well grounded and fix't in Faith, which the Apostle shews by its contrary, Rom. 10.14. How shall they call upon him, on whom they have not be­liev'd? We must therefore believe, that we may be able to pray. And that that Faith, whereby we pray to good purpose, fail us not; for it it is Faith that pours out Prayers, let us pray that all doubtfulness being remov'd, our Faith might be firm and stable. To this effect S. Ig­natius exhorted those that came to God with in­tention to pray. Epist. 10. ad Hier. ‘Be not in Prayer of a di­strustful mind, blessed is he that has not doubted.’ Wherefore to the obtaining of God the thing we desire, Faith and an assured Hope of Success, is of very great moment, which thing S. James, admonishes, Jac. 1.6. Let him ask in Faith, nothing doubt­ing

II. How Faith to be stir'd up. First.Now there are many things whereof in this Duty of Prayer we ought to be confident.

There is evidently seen the good-will and Bounty of God towards us, since he commands us to call him Father, to let us understand that we are his Children.

Second.Then there is the almost infinite number of those that have obtain'd their Requests of God.

Then there is that chief Advocat Christ our Lord, Third. who is always assistant to us, of whom it is thus written in S. John, If any Man sin, we have an Advocat with the Father, Jesus Christ the just, and he is the Propitiation for our Sins. And [Page 468] the Apostle S. Paul, Rom. 8.32. It was Christ Jesus that di'd, yea, and that rose again, that sits at the right hand of God, who also intercedes for us. And so in Ti­mothy, 1 Tim. 2.5. For there is one God, and one Mediator of God, and of Men, the Man Christ Jesw. And to the Hebrews, Heb. 2.27. For which cause he ought in all respects to be made like to his Brethren, that he might be­come a merciful and faithful high Priest to God. VVherefore tho we are unworthy to obtain any thing; yet by the Dignity of our most excellent Mediator and Intercessor Jesus Christ, we ought to hope and to be very confident that God will grant all things that we ask aright thro him.

Lastly, Fourth. there is the Holy Ghost the Author of our Prayer, by whose conduct our Prayers must needs be heard: Rom. 8.15. For we have receiv'd the Spirit of Adoption of the Sons of God, in whom we cry, Abba, Father; which very Spirit helps our Infirmity and Ignorance in this Duty of Prayer, yea, says he, he prays for us with groans unutterable.

VVhat then, Fifth. if any should chance some­times to stumble, nor know themselves to be strong enough in Faith; let them use that word of the Apostle, Lord increase our Faith: And that of the Blind man, Help my unbelief. Luc. 17.5. Mark. 9.28.

But then when we are grown strong in Faith and Hope, The tenth Preparation to Prayer. we shall obtain of God all that we desire, when according to his Law and VVill, we shall conform all our Mind, Actions and Prayers, Joh. 15. for says he, If ye abide in me, and my words abide in you, ask whatever you will, and it shall be done for you. Altho, as we said before, for this Power of obtaining all things of him, the forgetting of Injuries, Liberality and good-will towards our Neighbors, is in the first place necessary.

What way is requir'd in PRAYER.

NOW it highly concerns Men how they perform their Sacred Prayers: for tho Prayer is a wholsom Good; I. Prayer un­less rightly perform'd, profits no­thing. Jac. 4.3. yet if it be not rightly apply'd, it profits not, For what we ask, we oftentimes do not obtain, as S. James says, for this Reason, because we ask amiss. The Curats therefore shall teach the Faithful what the best way of Praying well, both privately and publicly is, and what Rules have bin deliver'd by the di­rection of Christ our Lord for Christian Prayer.

VVe must therefore ask in Spirit and Truth; II. We must pray in Spirit and in Truth. Joh. 4.23. For our heavenly Father seeks such as worship him in Spirit and in Truth. Of this way of praying in Spirit and in Truth, vide Cyrill. Alexandr. per 17 libros integros; item D. Thom. 2.2. q. 83. a. 12.

Now He prays after that manner, that exer­cises an 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, altho 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 pray'd weeping, and moving her lips only.

After this manner pray'd 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; IV. 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 our selves more earnestly stir our selves up sometimes by words and other Signs to increase our Holy Desires. [Page 470] VVe are sometimes forc'd 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 rejoyce, 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 two-fold 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 tho he forbids Babling, VII. What is for­bid'n by vain Bab­ling 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 determin'd, 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 call'd a Chamber, may be referr'd 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 then 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 shews by the Example of that Judge, who, tho he neither fear'd 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 faul­ter therein, let us by Prayer beg of God the Vertue of Perseverance.

It is the Will of the Son of God, XI. Our Hea­venly Fa­ther is to be pray'd 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 ask'd 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 usd in Prayer; and let us joyn Thanksgiving with Prayer, after the [Page 472] Example of the Apostles, who always observ'd 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 oppress'd and clogg'd, 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 Neighbor 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 three-fold Re­medie: For when either by Sinning we offend God, or wrong our Neighbor, or wound our selves; 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 altho 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 mention'd before.

The LORD'S PRAYER.

Our Father which art in Heaven.

SInce this Form of Christian Prayer deliver'd by Jesus Christ, I. The En­trance of the Lord's Prayer. has such Vertue, 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, [Page 473] we may do it with the greater assurance; it is the Curat's Duty to shew them distinctly and clearly, that pious Persons may go the more chearfully, 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 call'd Fa­ther. we use in this Prayer, is, Father.

For tho 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 bestow'd not that Image upon the other Creatures. For this singular Privilege wherewith he adorn'd Man, he is rightly in Sa­cred Scripture call'd 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 Journy, appoint Keepers to go with them, and secure them from harm; so our Heavenly Fa­ther, in this Journy, 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 strait in our Journy, 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 testifie, 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 admonish'd, 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's Compa­nion, and the Guide of his Journy appointed by God, brought him on his Journy, and home again in safety.

And he was Assistant to him, that he might not be devour'd of that great Fish, and shew'd him how great Vertue there was in the Liver, Gall, and Heart of that Fish.

He drove out the Devil, Tob. 1.2. and fettering and hindring 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 restor'd Sight to blind Tobias.

Also that Angel that deliver'd the Prince of Apostles, VIII. The Benefits of the Angel that guarded S. Peter. affords plentiful Matter to the Curats for Instruction of their devout Flock, concerning the admirable Advantage of the Care and Cu­stody of Angels, when they shall shew, that the Angels illustrating the Darkness of the Prison, and raising Peter from Sleep by touching his Side, loosing 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 open'd, 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 charg'd with the Care of us, and plac'd over Men in par­ticular for defence of their Safety.

Now, X. The profita­bleness of the Doctrin of the Guar­dianship of Angels. this Advantage will follow upon the di­ligent handling of this Doctrin, That the Minds of the Hearers will be attentive and rous'd 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 Curat shall commend and highly extol the Riches of God's Goodnes's towards Man­kind, XI. How great the Riches of God s Goo [...]ness towards us is. whom tho in the First Parents both of our Kind, and of our Sin, and even to this day, we have offended by our Wickedness; yet he conti­nues his Love towards us, nor do's he lay aside that special Care over us.

Whom, if any one thinks that he forgets Men, XII. A great Sin to say, that God forgets Men. Exod. 17.7. he is mad, and most unworthily dishonors God. God is angry at Israel for the Blasphemy of that Nation, which thought it self forsaken of the Divine Care: For we read in Exodus, They tempt­ed the Lord, saying, Is God among us, or not? And in Ezekiel, Ezek 8.12. God is angry at the same People, be­cause they said, God sees us not; the Lord has left the Earth. The Faithful therefore are to be de­terr'd by these Authorities from that wicked Opi­nion. That God can be unmindful of Men.

In which sense we may hear the Israelites com­plaining of God in Esay's Prophecy; Note. and God, on the contrary, clearing himself from that their fool­ish Complaint, in a gracious Similitude: For thus we read there; Isa. 49.14. Sion said, The Lord has forsaken me, and the Lord has forgotten me. To whom God answers, Can a Woman forget her Infant, that she should not have compassion on the Son of her Womb? Tho she may forget, yet will not I forget thee. Be­hold, I have carried thee in my Arms.

By which Places tho this be clearly confirm'd, XIII. God never forgets Men. yet that the Faithful may be fully perswaded that God can at no time lay aside the Care of Men, so as not to give them the Effects of his Fatherly Love, the Curats shall prove this Matter from the most clear Example of the first of Mankind; whom, after the neglect and violation of God's Command, when you hear them more sharply accus'd and condemn'd with that dreadful Sen­tence, Gen. 3.17. Cursed is the Earth by thy Deed; in labor shalt thou eat of it all the days of thy Life: Thorns and Briars shall it bring thee forth, and thou shalt eat the Grass of the Earth: when you see them driven out of Paradice; and, to take away all hope of return thither, when in the entrance of Paradice you read that there is pl [...]c'd a Cherubin hold­ing a Flaming Sword turning hither and thither; when you understand, that they were punish'd with both inward and outward Sorrows by God's revenging their Wrong:

Would you not think now, Observe. that Man's Business were done? Would you not believe that he were [Page 477] stripp'd not only of all Divine Help, but also expos d to all kinds of Wrongs? But yet even in these so great Tokens of God's Wrath and Revenge, there arise some Sparks of God's Love towards them: Gen. 3.2. For, says the Scripture, The Lord God made for Adam, and for his Wife, Coats of Skins, and he put them upon them. And this was a very great Argument, that God would never at any time be wanting to Men.

The Efficacy of this Sentence, XIV. God's Love to Man ne­ver drawn dry by any Injury Psal. 76. Habac 3.2. Mich. 7.18. That the Love of God is not to be exhausted by any Sinful­ness of Man, David express'd in these Words: Will the Lord keep his Mercy in his Anger? And this Habacuc, speaking to God, expounds, while he says, When thou art angry, thou remembrest Mercy. So Michaeas; Who, O God, is like to thee? who ta­kest away Iniquity, and put'st away the Sin of the Relique of thine Inheritance: Thou wilt no more send forth thy Fury, because thou lov'st Mercy.

Verily thus the Case is: XV. God helps in extremi­ty. When we think our selves utterly lost, and depriv'd of God's Prote­ction, then especially, of his Infinite Goodness, do's God seek and take care of us: For in his Anger he restrains the Sword of his Justice, nor do's he cease to pour out the inexhaustible Trea­sures of his Mercy,

God's Creation and Providence therefore have a very great Efficacy, XVI. How right­ly God call'd a Fa­ther. to shew how God loves and defends Mankind. But yet that Work of Man's Redemption shines so bright between the other two, that the most gracious God and our Father has illustrated his infinite Kindness towards us, by pressing in this third Benefit upon the rest.

Wherefore the Curat shall declare to his Spi­ritual Children, XVII. Why we are call'd and are the Children of God. and diligently inculcate into their Ears, this passing excellent Love of God towards us; that they may know, that being re­deem'd after a wonderful manner, they are be­come the Sons of God. For, Joh. 1. [...]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, [Page 478] is call'd the Sacrament of Regeneration; for thereby we are born the Children of God; for our Lord himself says, Joh. 3.6. That which is born of the Spirit is Spirit, and we must be born again. And the Apostle S. Peter, 1 Pet. 1.25. Being born again, not of cor­ruptible seed, but of incorruptible, thro the Word of the living God.

By vertue of this Redemption we have both receiv'd the Holy Spirit, XVIII. How great the Benefit of Redem­ption is. Rom. 15. and are dignified with Gods' Grace, by which Gift we are adopted the Sons of God, as the Apostle S. Paul writes to the Romans, Ye have not receiv'd the Spirit of Bondage again to Fear; but ye have receiv'd the Spi­rit of Adoption of Sons, in whom we cry Abba, Fa­ther. The Efficacy and Vertue of which Adop­tion, 1 John 3.8. S. John explains after this manner, Ye see how great Love the Father has given us, that we should be call'd and be the Sons of God.

These things being explain'd, XIX. What we ow to God our Father. the Faithful are to be admonish'd, what return they ought to make to God our most loving Father, that they may know what Love and Devotion, what Obe­dience and Veneration, they ought to perform to their Creator, Governor and Redeemer, and with what Hope and Affiance they ought to call upon him.

But to take away that Folly, XX. A great Er­ror to be re­mov'd. and the better to guide the perversness of the Opinion of such as think a prosperous State and happy course of Life, is the only Argument that God loves us; but when we are exercis'd of God, with Ad­versities and Calamities, that that is a Sign that God is angry, and has wholly estrang'd his good will from us:

It must be shew'd, XXI When God chastises he loves. Job. 9.21. Psal. 88.34. when the Lords hand touch­es, that the Lord does not do this as an Ene­my, but that by striking he heals us; and that a Wound that comes from God is a Medicine: For he chastises sinners, That by that Discipline he might make them better; and by the present Punishment, he redeems them from everlasting Destruction.

For indeed he visies our 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 admonish'd, that in this kind of Chastisement, they acknow­ledge Gods Fatherly Love; and let them have that Saying of patient 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 untam'd; convert me and I shall be coverted, because thou, O Lord, art my God. And to follow Tobias's Example, who when he felt the Fatherly Hand of God puni­shing him in that Affliction of Blindness, cry'd out, Tob. 11.17. I bless thee O Lord God of Israel; because thou hast chastis'd me, and thou hast sav'd me.

But here the Faithfull must be very careful, XXIII. We must not mur­mur in af­flictions. Luc. 21.18. lest, when they are afflicted with any Trouble, and griev'd 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 chear 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 reprov'd by him; for whom the Lord loves he chastises, and cor­rects every Son whom he receives; but if ye are with­out Chastisment, ye are Bastards and not Sons: We have had Fathers of our flesh that instructed us, and we reverenc'd them; shall we not much rather obey the Father of Spirits and live?

Our, XXIV. Why of particular persons God is call'd 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 ought 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 joyn'd together among themselves in the relation of Brotherhood; but because the only begotten Son of God, was Man, they are call'd, 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 asham'd 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 dissolv'd by his Re­surrection and Ascent into Heaven: For Christs Resurrection was so far from destroying this Conjunction and Charity, as we have bin taught, that even from the very Seat of his Majesty and Glory, Matth. 25.31. and even then when he shall judg all Men of all Ages, the very least of all the Faithful shall be call'd 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 Christs Brethren, since we are call'd his Heirs; for he is the first begott'n, appointed Heir of all; but we in the second place begotten, joynt Heirs with him, according to the measure of heavenly Gifts, according to the Degree of Love whereby we yielded our selves the Servants and Fellow Laborers of the Holy Ghost.

Who being our Guide to Vertue and good Works, Note. we are carried on and inflam'd to enter valiantly into the Combate of Salvation, being arm'd with his Grace; which being wisely and constantly perform'd, 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 Labor and Love.

But how we ought from our Heart to utter this word Our, XXVIII. God is to be call'd Ours from the Heart, and why. the Sentence of S. Chrysostom shews, 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 subjoyns

‘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 Curat 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 tho 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 Co-heirs of the same Inheritance. Nor have Wealthy and great Men [Page 482] 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 Christs 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 baptiz'd 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 consi­der'd of the Pastors of Souls, XXXII. This Do­ctrin 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 urg'd 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 rais'd you, who has not commanded you to come as an a­bash'd 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 your self, so as be­comes a Child of God, i, e. that your Prayers and Actions be not unbeseeming that Divine Linage, wherewith it has pleas'd 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 tho 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 Eearth?

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 contain'd in Heaven and Earth; but that him­self is not contain'd in any place, for God is present with all things, either creating them, or preserving them, being created; but himself ty'd to no Country, nor limited by any Bounds, or so defin'd, as that being every where present, he can­not dispose his Nature and Power; which thing blessed David express'd 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 tho 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.

VVhich we see to be so done, Thr First Reason. because Heaven, which we see, is the noblest part of the VVorld, and remains undecay'd, excelling all other Bodies, in Power, Greatness, Beauty, and is endu'd 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 VVorld, which is not comprehended by Gods Nature and Power present every where.

Altho 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 [Page 484] 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 pray'd for by those that make Prayers: The Fourth Reason. for all our Requests for the Necessities and Uses of this Life, unless joyn'd with the good things of Hea­ven, and directed to that End, are vain and un­worthy a Christian.

VVherefore the Curats 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. Rellish 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 dis­pos'd. 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 pray'd 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 lov'd with a kind of special and singular Love.

Nor can God be lov'd alone and from the Heart, III. What the true Love of God is. unless his Honor and Glory be preferr'd before all things and Natures in the VVorld besides; for both our own and others Goods, yea, and all whatsoever is call'd by the name of Good, proceeding from him, give place to him the Chiefest Good.

VVherefore, IV. Why this the First Petition. that our Prayer may proceed or­derly, our Savior 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 Neighbor 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 our selves.

And because this Desire and Petition is about such things as we want, V. What may be desir'd 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 increas'd, 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 enlarg'd, 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 assum'd from without.

Now when we desire that God's Name may be sanctified, VI. What is first desir'd in this Pe­tition. our meaning is, that the Holiness and Glory of God's Name may be increas'd. And here the Curat 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.

Altho most true it is, VII. To sanctifie God's name. H w it may be done. that God's Name of it self wants not Sanctification, since it is Holy and Terrible, even as God himself of his own Na­ture [Page 486] is Holy; Ps. 100.10. nor can any Holiness be added to him, wherewith from all Eternity he was not endu'd: Mark the Sense. Yet because in Earth he is far less ho­nor'd than is fit, and sometimes also is abus'd with Curses and wicked Expressions, therefore we desire and pray, that he may be celebrated with Praise, Honor, and Glory, after the exam­ple of that Honor and Glory which is given him in Heaven, i. e. that his Honor and Worship may be so frequent in our Heart, in our Soul, and Mouth, that we magnifie 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 cleans'd 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 Baptiz'd 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 call'd; 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 Vertue 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 Vertue of perfect Holiness.

IX. What third­ly.Our Prayer and Petition therefore belongs no less to those that being polluted with Sin and [Page 487] 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 it self, we are nourish'd; that the Earth sustains our Life with plenty of all her Fruits and Provisions; that by the Care of the Magistrats we enjoy Quiet and Tranquil­lity. Now these, and innumerable other Benefits of this kind, God's infinit 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 convey'd from God to us; to whom [Page 488] 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 sav'd. Vide August. Serm. 181. de Tempore, & Greg. l 35. Moral. c. 6.

Now the Curat 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 en­deavor 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 blas­phem'd among the Gentiles: And we read in Eze­kiel, They went to the Gentiles, among whom they enter'd, 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 us'd to judge of Religion it self, and of the Author of it.

Wherefore they that live according to Chri­stian Religion, XIII. To what Christians are oblig'd 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 Honor and Glory, the Name of our Heavenly Father. For the Lord himself has requir'd this of us, that by our vertuous and illustrious Actions, we provoke Men to praise and glorifie 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 glorifie 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 glorifie 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 referr'd 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 shew'd 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 staid him, he gave this Cause for the necessity of his Journy, 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 answer'd 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 appear'd to his Apostles, he spake concerning the Kingdom of God.

Wherefore the Curats shall diligently handle this Point of the second Petition, II. The Pastors 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 tho this Petition be joyn'd with all the rest, yet he commanded this also to be us'd separately from the rest; that what we pray for, we may seek with our utmost endeavor: 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 contain'd in this Petition, IV. 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 believ'd 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 pray'd 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.

VVhereby he plainly declares, VI. How great Gods Boun­ty is. that he is a King that largely and bountifully supplies Man­kind. Upon the consideration of which infinit Bounty, David being fix'd, 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.

VVherefore 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 [Page 491] 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 fear'd, yea we should presently fall, were we not defended by the Protection of Gods right Hand; which weight of Miseries, when the Apostle perceiv'd, 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 Mans Mi­sery. altho it be well known of it self, 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 a­any of their Natures so decline from their proper Actions, Sense or Motions that were implanted in them, as to forsake their appointed and deter­min'd 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 steddy 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 pleas'd for a while, presently dis­pleases; and that being rejected, it falls into [Page 492] ill Counsels and such as are pernicious to it self.

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 Gods 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 Curats are to be very careful to lay these Miseries before the Eyes of the Faithful, XIII. The Curats Duty in thi [...] case. and let them shew the causes of their Miseries, and the vertue 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 Gods 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 explain'd these things, XIV. What is here understood by the Kingdom of God. they shall then shew how this Petition becomes advantagious 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 [Page 493] 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 spake 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. tho even in this Life, those pious and holy Men are, after a speci­al Manner, of whom we have made mention: yet Christ our Lord admonish'd Pilat, 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, Common-wealths, Rulers, and all they, that either have obtain'd 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 Vertues, Faith, Hope and Charity; XVII. How Christ reigns in us. by which Vertues 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 call'd 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 [Page 494] S. Luke, The kingdom of God is within you. Luc. 17.21.

For tho Jesus Christ reigns by Faith in all, Note. that are contain'd in the Lap and Bosom of our most Holy Mother the Church; yet in a special man­ner he reigns over them, who being endu'd 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 prepar'd for you from the beginning of the World. Which very Kingdom that Thief in S. Luke ad­mirably ackowledging his Wickedness, begg'd of him in this manner, Lord remember me, when thou com'st 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 Ʋnclean 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 Gods Glory reign in any, except his Grace first rule in them.

But Grace, XX. What Grace is. according to the Sense of our Sa­vior 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 cloth'd with this frail and mortal Body while weak and wandring 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 secur'd: but when the Light of the King­dom of Glory, which is perfect, shall have en­lightned us, we shall always stand firm and stable, for every Fault and Inconveniency shall be ta­ken away; every Infirmity being confirmed shall [Page 495] be strengthen'd: Lastly, God himself will reign in our Soul and Body. But this thing has bin more fully handled in the Creed, when we dis­cours'd of the Resurrection of the Flesh.

These things therefore, XXIII. What things are here pray'd for. First. which shew the com­mon Sense of the Kingdom of God, being ex­plain'd, we must shew what this Petition pro­perly prays for.

Now we beg of God, that Christs Kingdom, which is the Church, may be propagated; that all Infidels and Jews, Schismatics and Heretics may turn themselves to the Faith of Christ our Lord, and receive the Knowledg of the true God, and return to Soundness of Mind, and to the Communion of the Church of God, from whence they are fallen, that it may be fulfil'd and brought to that Issue which the Lord spake by the Mouth of Isaiah, Isa. 54.2. Enlarge the place of thy Tents, and stretch out the Borders of thy Tabernacles, make thy Lines long, renew thy Rule: for thou shalt penetrate to the right and left Hand, because he that made thee shall reign over thee. And again. The Gentils shall walk in thy Light, Isa. 60.5. and Kings in the brightness of thy rising; lift up thy Eyes round about and see; all these are gather'd together, they came to thee, thy Sons shall come from far, and thy Daughter shall rise from beside thee.

But because in the Church there are some that in their Words confess God, Secondly. but in their Deeds deny him, and yet boast of their deform'd Faith, in whom, by Reason of Sin, the Devil dwells and rules as in his own Houses; we pray also that the Kingdom of God may come upon them, whereby the Darkness of their Sins being dis­pell'd, and being illustrated with the Rays of the Divine Light, they may be restor'd into their former Dignity of being the Children of God; that all Heretics and Schismatics being taken away, and all Offences and all causes of Sin cast forth out of his Kingdom, our Heavenly Father may purge the Floor of his Church, that in worship­ping God devoutly and holily, she may enjoy a quiet Peace and Tranquillity.

Lastly, Thirdly. we pray that God alone may live in us, and he alone may reign in us, that hereafter there be no place for Death; but that it may wholly be swallowed up in the Victory of Christ our Lord, who having scattered and dispersed all the Principality of the Enemies, by his own Power and Might he may subject all things un­der his Government.

And it shall be the Curats Care, XXIV. The Curats Duty in this case. to teach the Faithful, what the Reason of this Petition re­quires, with which Thoughts and Meditations be­ing furnish'd, they may make these Prayers de­voutly to God. And First, they shall exhort them, to consider the Force and Meaning of that Parable us'd by our Saviour, The Kingdom of Hea­ven is like to a Treasure hidden in a Field, which he that found it in the Ground, hid, and for joy thereof, goes and sells all that he has, and buys that Field.

For he that knows the Riches of Christ our Lord, XXV. All things seems vile when we know Gods Kingdom. will despise all things in comparison of them, all Excellencies, Riches and Power will seem mean to him; for nothing can be com­par'd to that most precious Jewel, or be able to stand before it. Wherefore those that know it, Phil. 8. will cry out with the Apostle, I account all things but loss, and esteem them but as Dung, that I may gain Christ. This is that famous Jewel of the Gospel, Matth. 13.45. for which he that sells all his Goods and gives the Mony thereof, shall enjoy everlasting Happiness.

O happy we, XXVI. How preci­ous this Jewel of di­divine Grace is. Rom. 8.15. if Jesus Christ would give us so much Light as to see this Jewel of Divine Grace, whereby he reigns in those that are his; for we would sell all that we have, yea and our very selves, to buy and secure this; for then at last we might assuredly say, Who shall separate us from the love of Christ? But if we would know what is the exceeding Excellency of the Kingdom of Glo­ry, let us hear the Words and Sentences of the Prophet and Apostle agreeing in the same: Isa. 64.2. 1 Cor. 2.9 Eye has not seen, neither has Ear heard, nor has it en­ter'd into the Heart of Man, what things God has prepar'd for them that love him.

Now, XXVII. That we may be heard, we must pray with Humi­lity. for the obtaining what we desire, it will be very profitable to consider with our selves what we are, i. e. the Offspring of Adam, justly cast out of Paradice, and Exiles; whose unwor­thiness and Perverseness might rather deserve God's utmost Hatred and eternal Punishments.

XXVIII. The Advan­tage of self­despising. The First.Wherefore it then behoves us to be of an humble and lowly Spirit.

Our Prayer also will be full of Christian Hu­mility.

And wholly distrusting our selves, The Second. we will betake our selves, as that Publican did, to God's Mercy.

And ascribing all to his Bounty, Third. Rom. 8.15. we will give him immortal Thanks, who has given us his Holy Spirit, incourag'd by whom, we may be em­bolden'd to cry, Abba, Father.

And we shall take Care and Consideration what we are to do, The Fourth. and on the contray what to avoid, that we may come to the Kingdom of Heaven.

For we are not call'd of God to Idleness and Sloth; Note. for, says he, Matth. 11.12. the Kingdom of Heaven suf­fers Violence, and the violent take it by force. And if thou wilt enter into Life, Matth. 19.17. keep the Commandments.

It is not enough therefore to seek the King­dom of God, XXIX. We must labor together with Grace. unless Men labor and toil for it, for they ought to help and serve that Grace of God in holding that Course which leads to Heaven.

God never forsakes us, Note. for he has promis'd to be with us always: How ought this one thing therefore to be regarded of us, that we forsake not God and our selves?

And in this Kingdom of God, XXX. The defence of our Sal­vation and how great. which is his Church, are all things, wherewith he defends the Life of Man, and perfects their eternal Salvation: Multitudes of Angels which are invisible, and the Benefit of visible Sacraments full of Celestial Treasures; in these things there is so much Se­curity appointed us by God, that we may be safe, not only from the Government of our worst Ene­mies, but 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 Gods 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 Traytor or De­serter, but that all may behave themselves so, that they may come chearfully, into the presence of Gods 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, ought 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 Curats shall shew from the Miseries and Afflictions wherewith Mankind was oppress'd, 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 intire. that by a kind of natural Propension, they might seek and find their own proper End, from whence they might never turn aside, unless hinder'd 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 [Page 499] more clear and excellent in Man, because he was capable of Reason and Counsel.

Now when as the other Creatures void of Reason, IV. How great mischief the fall by Sin caus'd. 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 bin dignified and adorn'd by God a­bove the Power of his own Nature; but has also obscur'd the chief Study of Vertue in his Mind, Psal. 52.3. For all are gone out of the way; they are alltogether become unprofitable, there is none that does good, no not one.

For the Thoughts and Imaginations of Mans heart [...] are set upon evil, V. How cor­rupt Man is. Gen. 8.21. from his youth upwards. So that it may easily be perceiv'd, 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 rageing desire of Anger, Pride, Ambition, and almost all kinds of evil.

In which Evils, VI. The ex­ceeding great mise­ry of Man by the fall. tho 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 shews 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 Judgment God detests in these words, VII. Man by the Fall, fell in­to Gods Hatred. Wo 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 Mens 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 whol­som [Page 500] 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 hing 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.

Altho that Comparison is also very proper, An excel­lent Simili­tude. to signifie the miserable Condition of Mankind, when we are said to be like Children, who being left to their own Will, are rashly mov'd 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 Ʋnderstanding, X. The great need we have of di­vine Help. altho we are imploi'd 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 Gods Grace has this Darkness of Mind remov'd, XI. How profi­table the knowledge [...] our own Darkness is. can see these Miseries of Men; and being awakn'd from his dead Sleep, can feel the Law of his Members, and perceive his Sensu­al Desires fighting aga nst the Spirit, and can despise every Propensity of Nature to Evil; who is there that can chuse but with an earnest Stu­dy, seek out a fit Remedy against this so great [Page 501] an Evil, wherewith we are so oppress'd by the Corruption of Nature, and search out that Rule to which the Life of a Christian is to be directed and conform'd?

Now this is the very thing which we beg, XII. In this Peti­tion is de­sir'd 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 despis'd, 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 heartily beg it. Which things, tho thus obtain'd, yet properly they are against our Desires, by reason of our proneness to Evil, which is rooted in Mens Hearts. So that tho we were such kind of Persons, yet in this case we are in very great danger from our selves, lest being drawn away and entic'd 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 justif'd, 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 govern'd 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 [Page 502] 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 warn'd 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 propos'd 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 pray'd 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 admonish'd 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 depart from his Will.

Nor is there any one that more ardently burns with the Love and Study of this Petition, XIX. Who pray this hearti­ly. 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 join'd with him in all the Bonds of Love and Good-will. 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 us'd this Prayer, tho 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, Lead 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 Sayings, Give me Ʋnderstand­ing, that I may know thy Testimonies. He often uses the same Sense in different words; and these Pla­ces are diligently to be observ'd and explain'd to the Faithful, that all may know how great a Store and Plenty of wholesom Matters is con­tain'd 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, Ʋn­cleanness, Immodesty, Wantonness, &c. 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 perswade 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 bent 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 [Page 504] call him happy that obtains whatsoever he lusts for.

VVe, 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 VVill may be done.

Not that we are easily brought to beg of God, XXIII. Hard to make this Petition a­right. not to satisfie our De­sires; for this purpose of Mind has some difficulty, that we seem in a sort to hate our selves while we pray thus; which those Men account no better than Folly, who are wholly bent upon the Flesh.

But let us willingly undergo the repute of Folly for Christ's sake; Note. for this is his Sentence, If any one will follow me, let him deny himself. Mat. 16.24. Luc. 9.23.

Especially since we know it to be much better to pray for that which is right and just, XXIV. Better to wish what is good, than to obtain what is un­just. than to obtain that which is against Reason, and the Pow­er and Laws of God: And certainly he is in a worse condition, whosoever he be, that attains to whatsoever he rashly and thro the impulse of his Lust desir'd, than he that obtains not that thing which he excellently pray'd for.

Altho we do not only pray God not to grant us what we desire of our selves, since it is mani­fest that our Desires are corrupt; but also not to give us what by the perswasion and impulse of the Devil we sometimes pray for as a Good.

That VVish of the Prince of the Apostles seem'd very excellent, Note. An Exam­ple. and very full of Devotion, when he would have perswaded our Lord from his Purpose of proceeding to Death; and yet our Lord did sharply chide him, because he was led by Human Sense, and not by Divine Reason.

VVhat could seem to have been greater Love to our Lord, Another Example. than to pray as those Holy Men James and John, who being angry at the Samari­tans, who would not entertain their Master, be­sought him to command Fire to come down from Heaven, to consume those hard-hearted and cruel Men: But they were reprehended by Christ our Lord, in these words; Ye know not what Spirit ye are of; for the Son of Man came not to destroy Mens Souls, but to save them, Luc. [...].54.

Nor ought we to pray God that his VVill may be done, What ninth­ly only when we desire what is evil, or has the shew of evil; but also when indeed it is not evil: as when the VVill follows that first Inclina­tion of Nature, that it desires those things which preserve Nature, and rejects those things that seem contrary to it.

VVherefore when we are come to that Point, A singular Example. as to pray for any thing of that kind, then let us heartily say, Thy Will be done: Let us imitate himself, from whom we receive both our Salvation and the Direction to Salvation, who when he was mov'd with a natural Fear of Torments, and the Bitterness of Death, yet even in that utmost Hor­ror of Grief, he submitted his own VVill to his Fathers: Not my Will, says he, but thine be done. Luc. 22.42.

But Mankind is wonderfully corrupt, XXV. Without Grace we cannot a­void Sin. who when they have us'd Force upon their Desires, and have subjected their own to the VVill of God; yet with­out God's Help, by which we are protected from Evil, and directed to Good, we cannot escape Sin.

VVe must therefore have recourse to this Pe­tition, What tenth­ly. and beg of God to perfect those things he has begun in us.

What ele­venthly.That he would suppress the insolent Motions of our Desire.

What twelfthly.That he would make our Appetites to be obe­dient to our Reason.

What thir­teenthly.That he would conform us wholly to his VVill.

VVe also pray, What four­teenthly. That the whole VVorld may receive the Knowledge of his VVill, and that the Mystery of God, which was hidden from all Ages and Generations, may be made known and evi­dent to all.

VVe pray further for the Form and Prescripti­on of this Obedience, What f f [...] ­teenthly. to wit, that it be directed according to that which the Blessed Angels ob­serve in Heaven, and the other Quire of Celestial Souls do keep; that as they do freely and with the utmost willingness obey God, so we may most chearfully obey his VVill, in the exact manner as he would have us.

And in the VVork and Service we do for God, XXVI. How God must be serv'd. He requires of us our utmost Love and highest Charity; that tho in hope of the Reward of Hea­ven we have wholly devoted our selves to him; yet that we so hope for it, as it has pleas'd his Divine Majesty, that we should enter upon that Hope. VVherefore let all our Hope be resolv'd into Love towards God, who has offer'd to our Love eternal Bliss.

For there are some who chearfully serve ano­ther, XXVII. Imperfect Love. but yet it is for the sake of the Reward, whither they refer their Love.

Besides, Perfect Love. there are some, who being mov'd only with Love and Devotion, regard nothing in him whom they serve, but his Goodness and Vertue; in consideration and admiration whereof, they esteeem themselves happy, that they can do him any Service. And this is the meaning of that Apposition, As in Heaven, so in Earth,

For we must endeavour with our utmost Labor to be obedient to God, XXVIII. The manner of our Obe­dience. Ps. 102. [...]1. as we say that the Blessed Souls are, whose Commendations, for their exact performance of Obedience, David sets forth in the Psalm, Bless ye the Lord all ye Powers of his, ye Servants of his, that do his Will.

VVhich, XXIX. The Expli­cation of S. Cyprian. if any one, following S. Cyprian, thus interpret it, as tho by In Heaven, were meant among good and devout Persons, and by In Earth; were meant among the Wicked and Impious: VVe also approve of that Sense, that by Heaven may he understood the Soul, and by the Earth may be understood the Flesh, that all Men and all Things may in all things obey the VVill of God.

This Petition does also contain a Thanksgi­ving: XXX. In this Pe­tition there is also Thanksgi­ving. For we reverence his most holy VVill, and being fill'd with the greatest Joys, we cele­brate all his VVorks with the highest Praises and Gratulations, certainly knowing, that he does all things well: For seeing it is manifest that he is God Almighty, it necessarily follows, that we know that all things were made at his Command; and when we affirm also, That he is, as he is in­deed, the Supream Good, we confess, that there [Page 507] is none of all his Works which is not good, since he imparts his Goodness to all.

But if we reach not the Divine Reason in all things; XXXI. Our Under­standing to be brought into Obedi­ence to God. yet in all things the Cause of all Doubt­fulness not regarded, and all Distrust being laid aside, we confess with the Apostle, That his ways are past finding out. Rom. 11.33.

But for this very Reason also we very much honor Gods Will, that we are dignified with his Heavenly Light: For having snatcht us out of the power of Darkness, he has put us in the Kingdom of the Son of his love. Colos. 1.13.

But, XXXII. What we are to me­ditate on from this Petition. that in the last place, that may be explain'd, which belongs to the Meditation of this Petiti­on, we must return to that which we touch'd up­on in the Beginning, that the Faithful in the Pronouncing of this Petition, ought 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 it self, while containing it self 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 Gods Help. Psal. 118.91.

Now because nothing is more great or magnifi­cent, XXXIII. Wherein Man's greatest glory is plac'd. 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 to 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 admonish'd 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 call'd.

And let him subject his own Judgment to Gods Will, who does better for us than we can wish to our selves.

If we are press'd 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 our selves, 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 mov'd, 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 pleas'd the Lord, so has it been done. The Lords Name be prais'd.

The FOƲRTH 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 referr'd to the former Petitions: For our Lords 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 referr'd to God, II. All our con­cerns to be referr'd 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 wish'd and prayd 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 pro­pos'd, which consists in the Kingdom and Glory of our Heavenly Father, and in doing and per­forming [Page 509] of those Commands which we know to be the Will of God.

Note. Wherefore we ought to referr all the Pow­er and Reason of this Petition to God and to his Glory.

The Curats therefore shall discharge their Duty to their Faithful Hearers, III. Temporal things to be pray'd for according to Gods 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 Gods 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 pray'd 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, IV. 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 desir'd 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 referr'd 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 Gods Faithful may see of how great necessity this Petition is, V. How the ne­cessity of thi [...] Petition is to be shew'd. the Curats 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 [Page 510] Father, and to the rest of Mankind afterwards for Life.

For tho 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 Physick 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 La­bor of his, or his Posterity.

Nor was Man to be idle in those so great De­lights of Paradice, VII. Adam la­bor'd in Pa­radice. to occupy which, God plac'd him in that Habitation of Pleasure; but no La­bor had bin troublesom, no Discharge of Duty had bin at all unpleasant to him, he had for e­ver enjoy'd the most delightful Fruits from his Tillage of those fruitful Gardens, nor had his Labor or his Hope at all ever deceiv'd him.

But his Posterity is not only depriv'd of the Fruit of the Tree of Life, VIII. How great the Misery of Adams Posterity is. but also is condemn'd with that dreadful Sentence, Cursed is the Farth by thy act; in labor 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 bin obedient to Gods Com­mand. All things therefore are alter'd and chang'd for the worst. Among which this is ve­ry lamentable, that for our exceeding great Charges, utmost Labor and Sweat, we very often receive no Fruits, when the Seed we sow turns to bad standing Corn, or is choak'd with Weeds, [Page 511] or is stricken with Storms, Winds, Hail, Blasts, Cankers, and so perishes and is destroy'd; so that all the whole Labor 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 Labors. But that dreadful Sentence remains, which at first he pronounc'd against us. Gen. 3.

The Pastors therefore in handling of this Point, X. Mens Labor but vain un­less God bless it. shall labor that the Faithful may know, that Men fell into these Streights and Miseries by their own Fault, that they may understand that they must labor and sweat in getting those things that are necessary for Life; but yet except God bless their Labor, 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 labor but in vain that build it. 1 Cor. 3.7. Psal. 126.1.

The Curats 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 compell'd 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 press'd, 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 [Page 512] 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 inforces us to ask it; by in­forcing 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 stirr'd up and inflam'd, XIII. What we pray for in this Petition. it now follows, that we shew what is pray'd 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 then 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 pray'd 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, pray'd 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 call'd the house of God, and of all that thou shalt give me, I will offer to thee the Tithes.

And Solomon also pray'd for certain Relief of this Life, Another. Prov. 30.8. when he pray'd thus, Give me neither Beggery 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 [Page 513] 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 pr y'd for. when God gives leave to the Faith­ful to ask the Comforts of human things, and this perfect Form of Prayer was deliverd 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 [...] lothes 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 us'd this manner of speaking, An [...] ple. 4 Reg 6.22. when he admonish'd 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 entred 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 ex­quisit 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, pray'd, Give me only necessary Food.

And of this Sparing and Frugality we are ad­monish'd 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 tho we were able to get it by our own Industry, without God: Psal. 10 [...]. (For David says, All things wait on thee, to give them Meat in season: when thou [Page 514] givest it them, they gather it; when thou openest thy Hand, all things are fill'd 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 call'd Our Bread; XXI. Why this Bread is call'd Ours. be­cause we are to get it lawfully, not by Wrong, Deceit or Theft: For whatsoever we get to our selves by ill Arts, it is not ours, but other Mens; 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 toilsom Profits of pious Men: Psal. 127.2. For, says he, be­cause thou shalt eat the labors of thy hands, happy art thou, and well it will be for thee.

And now for those that seek their Bread by their honest Labor, 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 our selves, XXIII. What we pray for, Thirdly. that we may use that, which thro our Sweat and La­bor we have gotten by the help of his Bounty; for that is truly call'd 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 spake 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 asham'd, 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 blam'd, against whom Isaias utters these; dreadful Threats, Wo to you that joyn house to house and field to feild, even to the utmost extent of place, will you only dwell, in the midst of the Earth? For the Covetousness [Page 515] 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 shews 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 pray'd for daily, that we may be kept in this practice of loving and worshiping God; and that we may assuredly perswade our selves, 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 explain'd. 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 loath 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 pre­serv'd and increas'd.

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 Gods 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 wholsom, and therefore a healthful Vertue, 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 Neighbor 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 detain'st, it is the Cloaths of the Naked which thou loock'st up, it is the Redemption, the Freedom, the Mony 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 Labor he be past Hope to be able to provide the necessary Expences 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 Lords 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 receiv'd 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 rains upon the Just and on the Ʋnjust.

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 requir'd for the Safety and Salvation of the Spirit and Soul. For as the meat, wherewith the Body is nourished and sustaind, is of many sorts; so the Meat which preserves the Life of the Soul and Sprit, 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 provok'd by our Sins, he is said to send a Famine upon Men: For thus it is in Amos; I will send a Famin upon the Earth, not a Famin 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 Gods 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 govern'd 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 Quire 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, rejoycing. The Books of the Lives of Holy Men are fill'd 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 contain'd in the Sacrament of the Eucharist. This unspeakable Pledge of his Love he gave us, when he was about to return [Page 518] 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 Curat shall fetch those things which belong to the profit of the Faithful, from that place where the Force and Vertue of this Sacra­ment is particularly explain'd, 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 joyning Charity with Faith, by the Sacrament of Penance wipe away the Spots of Sin; who remembring 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 call'd Daily? There is a twofold Reason: XL. Why Christ is call'd 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 advis'd, 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 [Page 519] than themselves do. Upon this Point the Cu­rats 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 receiv'd them from God; and let them think with themselves, that those good things are therefore heap'd 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 Curats may fetch Divine Precepts enow 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 signifie God's Infinit Power to be join'd with the like Infinit 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 shews 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 cleans'd 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 heap'd 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 shews, 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 deligently, III. This Petiti­on to be ex­plain'd. 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 begg'd 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 deliv [...]r'd 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 requir'd a proper way of Petition­ing, it seems fit to shew how they ought to be affected, that will make Prayers to God.

The Curats 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 mov'd with the Sense of, and Grief for it.

And then, Thirdly. that he throly perswade himself, that God is willing to pardon those that have sinn'd, if they are so affected and dispos'd, as we have said: lest haply after the bitter remembrance and acknowledgment 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 look'd 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 acknowledg 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 [Page 521] 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 our selves, 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 turn'd from me: Behold, I will contend with thee in Judgment, because thou saidst, I have not sinn'd.

All whose Sentences, VIII. In what sense this Petition is to be un­derstood. agreeing in the same, tho coming out of their several Mouths, Christ our Lord confirm'd in the appointment of this Petition: For the Authority of the Council of Milevis forbad that it should be otherwise inter­preted, after this manner, c. 7, 8, 9. ‘VVe de­cree, That whosoever will have those VVords 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. de Justificatione, c. 11. Item Aug. in Ench. c. 17.

But in the necessary acknowledgment of our Sins, IX. Sin is to be remember'd 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 prick'd at the Heart, wounded at the Soul, and grieve inwardly.

VVherefore the Curats shall diligently handle this Point, Note. that his faithful Hearers may not only bring to remembrance their Sins and VVicked­ness, but that they may remember them with grief and sorrow; that when they are griev'd 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 labor to lay before the Eyes of the Faithful the Filthiness only of their Sin, X. How the Peoples Sins are to be put before their Eyes. but also Mens Indignity and Blemishes; who being [Page 522] 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, redeem'd, and enrich'd with innumerable and exceeding great Benefits.

And why? Note and Amplifie. that being estrang'd from God the Father, who is the Supream Good, we dedicate our selves to the Devil, for the basest Reward of Sin, and to the most miserable Slavery. For neither can it be express'd how cruelly he tyran­nises in the Souls of them, who having cast away the sweet Yoak of God, and broken the most lovely Knot of Charity, whereby our Soul is ty'd to God our Father, they have fallen off to their most bitter Enemy, Joh. 14.30. who for that Reason is call'd in Sacred Scripture, the Prince and Ruler of the VVorld, 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 oppress'd with the Devils Tyranny, does that VVord 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 plung'd our selves by Sin, move us: For the Sanctity of the Soul, which we know is espous'd to Christ, is violated, and this same Temple of the Lord, is prophan'd, 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 infinit, 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 confess'd, 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 shew, that this Plague spreads its self wide, when they call Sinners, Lame, Deaf, Dumb, [Page 523] Blind, and seiz'd 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 Gods 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 tho the Act of Sin pass'd away utterly, XIII. After the Act of Sin the Guilt remains. yet the Blot and the Guilt 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 Cu­rat 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 Do­ctrin to lead to Peni­tence. to learn us by our Sorrow for Sin, that Word of God in Jeremy shews, 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 Acknowledgment 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 softn'd 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 incou­raged with Hope of Pardon. should despair of being able to obtain Pardon, the Curat ought to encourage them to Hope, with these Reasons.

First.Because Christ our Lord has given Power to his Churh to forgive Sins, as is declar'd 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 fix'd 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 contain'd, 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 de­clar'd 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 our selves 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 prov'd. increases our Faith, cherishes our Hope, and inflames our Love; it is worth the while to amplifie this Point with some Divine Testimonies and Examples of Men, to whom, being penitent for their very great VVickedness, God granted Pardon; which because we ran it as far as the matter re­quir'd, in the Entrance of this Prayer, and in that part of the Creed which is concerning the Forgiveness of Sins, the Curat 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 us'd in the other Pe­titions; XXI. What Debt signifies. and that the Faithful may know what the word Debts singnifies here, lest haply being deceiv'd by the Doubtfulness of the VVord, they pray for another thing than what is here to be pray'd for:

We first must know, XXII. What we pray here for First. That we pray not, that the Love which on all Accounts we owe 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 pray'd for. are also contain'd Obedience, VVorship, Veneration, and all other Duties, of that kind, we pray not to be discharg'd from them neither.

But we pray that he would discharge us from our Sins; XXIV. What here pray'd 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 spake by the Mouth of the Prophet, Psal. 68.5. I then pay'd what I never took.

From which Sentence of Gods VVord 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. VVhere­fore 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 obtain'd Pardon of Sins, and from which, as from its Fountain, flows all the Vertue and Efficacy, of making Satisfaction.

For that Price, XXVI. How plenti­ful Christs fruits are. which was pay'd 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 VVorth, 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 Guilt of them is in our selves: for we do them wilfully, which would not have the Na­ture of Sin in them, if they were not voluntary.

VVe therefore undergoing and confessing this Guilt, XXVIII. In this Pe­tition we accurse our selves. Gen. 3.12. implore Gods 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 our selves, 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 Neigh­bors, when we pray for our selves, 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 receiv'd by the Church of God, and always kept by her, the Apostles themselves held in bighest Veneration, and requir'd others to observe it.

Of this ardent Care and Desire in praying for the Salvation of our Neighbors, we have in both Testaments the famous Examples of those Holy Men Moses and Paul; whereof the one pray'd 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 my self wish'd 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 injur'd 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 receiv'd VVrong; and he so far requires mutual Love and Care, that he rejects and de­spises the Gifts and Sacrifices of them that are not reconcil'd 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 Neighbor.

VVherefore those that have suffered injuries ought to be ready and easily inclin'd to pardon, XXXIII. He that will be for­given, must also forgive. Luc. 17.5. since they are strongly urg'd to it, both by this Form of Prayer, and in S. Luke God commands it, If thy Brother have trespass'd 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 recon­cil'd. there is nothing that Man does more against the Hair, than to forgive one that injures him; let the Curats 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 reconcil'd 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 Ruine, 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 requir'd a greater Prudence than ordinary in the Pastors; XXXV. What kind of forgetful­ness of In­juries re­quir'd to Vertue. 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 wrong'd 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 Reliques of secret Grudgings; for which cause their Consciences are afflicted with great Struglings; fearing, lest, not simply and candidly forgetting Injuries, they obey not Gods Command.

Here therefore the Pastors shall explain the Contrary Motions of the Flesh and of the Spi­rit, XXXVI. The strug­ling be­twixt the Flesh and Spirit to be here ex­plain'd. 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 shew 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 Neighbors.

And because there have been some perhaps, XXXVII. Why this Prayer to be us'd 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 Curat 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 our selves to those, against whom we have any Quarrel.

Wherefore they are to be deterr'd from this Opinion, Note. who are mov'd with that vain and wicked Fear, lest by this Prayer they displease [Page 530] 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 injur'd 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 sutable to Penitents, and that it is very convenient for such, having their own Faults and Vices before their own Eyes, to expiat them with Tears.

Together with this Consideration, XXXIX. The Occa­sions of Sin to be avoid­ed. there is to be joyn'd 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 begg'd 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 pray'd 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 wash'd our Lords Feet, and wip'd 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 Medicins 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 ver­tue 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 shewing Mercy to the Poor.

The best way of giving and of shewing Mercy, XLII. Which the best kind Alms. is the forgetting of Injuries, and shewing your Good-will 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 Ill-will; let him pardon every Offence done against him, and let him pray most heartily for his Enemies, taking all Opportunities of do­ing them good. But because this Argument has been already explain'd, Note. when we treated of Mur­der, we refer the Curats thither.

But let them shut up this Petition with this Conclusion, XLIII. Nothing more unjust than a mer­ciles Man. That nothing is or can be imagin'd more unjust, than that he that is so cruel to Men, as to shew himself favorable 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 obtain'd the Pardon of their Sins, being inflam'd with the Desire of giving Worship and Veneration to God, both heartily pray for the Kingdom of Hea­ven, and paying all the Offices of Piety to God, [Page 532] wholly depend upon his Fatherly Will and Provi­dence: But withal, by so much the more do's the Enemy of Mankind study all Arts against them, prepares all his Engins, wherewith they are so oppos'd, that it is to be fear'd, lest their Resolu­tion being tir'd out and chang'd, 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 deliver'd 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 our selves daily to God, and im­plore his Fatherly Care and Defence; being well assur'd, 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 admonish'd 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, Lead us not into Temptation.

But the Faithful will understand how much need they have of this Divine Help, IV. 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 Quire of Apostles, who before were of a stout Cou­rage, but upon the first Terror laid in their way, forsook our Savior and fled? Altho 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 sinn'd 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?

VVherefore let the Curat propose to the Faith­ful the Fights and Dangers wherein we are daily engag'd, V. To how ma­ny Dangers of Tempta­tions Men are expos'd. while our Souls continue in these mortal Bodies, which on every hand the Flesh, the VVorld, and Satan oppose.

VVhat Anger, what Lust or Covetousness can do in us, how few are there in the VVorld, that are not compell'd to their great damage to feel? VVho is there that is not wearied with these Goads, who feels not these Thorns? VVho is not scorch'd 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 VVounds.

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, [Page 534] 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 call'd 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 VVorld, i. e. Good and Pious Men; but the Dark and Gloomy VVorld, 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 VVickedness both of Flesh and Spirit.

The VVickedness which is call'd 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 it self is higher and more excellent.

Which Wickedness of Satan, Note. because he chief­ly 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 Enemies 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 shews, 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 winnow'd them as Wheat; nor did the very Face of Christ himself make him blush or asham'd. The Apostle therefore express'd 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 confess'd, who being ask'd 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 vex'd 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 entring in, they dwelt 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 oppos'd 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 Vertue 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 chiefly 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, tho 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 VVisdom or Strength.

VVho therefore can think himself safe enough in his own Protection? Note. VVe must therefore pray heartily 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 confirm'd, XIII. How those that fear the Devil are to be confirm'd. who thro weakness of Mind, or ignorance of the Matter, are afraid of the Devil's Power, that being toss'd with the Waves of Temptations, may safely Anchor in this Port of Prayer.

For Satans Power and Obstinacy in his mor­tal Hatred to Mankind, XIV. God over­rules the Devils 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 govern'd 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 touch'd any thing that was his: but on the contrary, if God had not added, Only stretch not forth thy hand against him, with one stroak of the Devil, He, together with his Children, and all that he had, had been utterly ruin'd.

Yea, Note. the Devils Power is so restraind, that he could not so much as invade those Swine, of which the Evangelists wrote, without Gods 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 ex­plain'd. it must be shew'd, 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 Ver­tue is try'd in any thing, which Vertue being known and discover'd, the Person may be hono­red and advanc'd, and his Example offer'd 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 trys 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 Devils Office; for he tempts Men with a Design to deceive and carry them headlong, Matth. 4. and therefore in Sacred Scripture he is call'd 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 Hereticks especially, who sitting in the Chair of Pestilence, sow the deadly Seeds of wicked Doctrins, being such as make no choice or dif­ference of Vertue 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 remov'd 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 tho he tempts not himself, yet does his endeavour that we may be tempted; yet he is said to tempt, because when he could have hin­der'd 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 judg­ment of God, Note again. being left to our selves 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 Fathers Substance in living luxuriously, and following our own Lusts. Whefore 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 enrich'd and adorn'd 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 heap'd 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 receiv'd to­wards her obtaining of Happiness, that being most ungrateful to God her Benefactor, and casting away all Hope and Thought of Heavenly Fruits, wantonly enjoy'd her present Plenty on­ly, and to her own Destruction; which thing Ezekiel enlarges upon in more words.

VVherefore here we must say, Note. that those Men are unthankful to God, who by Gods Sufferance turn all so plentiful a means, which God has gi­ven them to do good withall, to the nourishing of Vice.

But we must here carefully mark the manner of the Sacred Scripture, XXI. The man­ner of the Scripture Expressions to be ex­plain'd. Exod. 47. Isa. 6.10. Rom. 1.26. which sometimes signi­fies Gods Permission, in such words, as if taken properly, would signifie as tho it were Gods Act: For in Exodus it is said, I will harden the Heart of Pharaoh: And in Esay, Make blind the Heart of this People. And the Apostle to the Ro­man writes, God gave them up to the Passions of their shame, and to a reprobate Sense. In which places and other like, we are not to understand, that God did thus, but only that he suffered it to be so. Vide Iren. lib. 4. contra. Haret c. 48. Tertul. lib. 2. contra Mar. 14. Aug. lib. de Praedest. & gra­tia cap. 1. & de Praed. Sanct. cap. 9. & lib. de grat. & lib. arbitr. cap. 21, 22, 23. D. Thom. 2. p. q. 87. a. 2. & 2.2. q. 15.

These things being considered, Note. it will not be hard to know, what we beg in this part of Prayer. Nor do we pray that we may not be tempted at all: For the Life of Man upon the Earth is but one continual Temptation.

Now this is profitable and advantageous to Mankind: XXII. Temptation is profita­ble. For in Temptations we know our selves, i. e. our Strength; for which cause also we are humbled under the mighty Hand of God, and fighting manfully, we expect the inestima­ble Crown of Glory: 2 Tim 25. Jac. 1.12. For he that wrestles is not crown'd except he wrestle lawfully: And S. James says, Blessed is the Man that endures Temptation, because when he shall have been try'd, he shall receive the Crown of life, which God has promised to them that love him. But if sometimes we are urg'd with the Temptation of our Enemies; this Con­sideration will cheer us exceedingly, Heb. 4.14. That we have a High Priest to help us who can compassionat our Infirmities, having himself been tempted in all respects.

VVhat therefore do we here pray for? XXIII. What is here pray'd for, First. That not being destitute of Gods Help, we yield not to, or be deceiv'd by Temptations; or being afflicted, lose our ground, that Gods Grace would be always present with us; which when our own Strength fails us, may comfort and refresh us in our Afflictions.

VVherefore we ought to implore Gods Help, Secondly. both in General, in all Temptations, and Parti­cularly when we are afflicted in any special case, we ought to betake our selves to Prayer; which we find to have been done by David, almost in every kind of Temptations; For against a Lie he pray'd thus, Ps. 118 43. Take not the word of Truth utter­ly out of my mouth. And in a Temptation of Co­vetousness, thus, vers. 36. Incline my Heart to thy Testimo­nies, and not to Covetousness: But in things void of Life, and in the Deceitfulness of Desire, vers. 37. he used this Prayer, Turn away mine Eyes that they behold not Vanity.

VVe pray therefore that we may not give way to our Desires, Thirdly. nor be wearied in enduring of Temptations, that we fall not oft from the way of the Lord, that as well in Adversity as Prosperity we keep a steady and constand Mind, and that God would never leave us destitute of his Help.

Lastly, Fourthly. we pray that he would tread down Sa­tan under our Feet.

XXIV. What we are to medi­tate on. when we pray for these things. First.It remains that the Curat exhort the Faith­ful to do those things which in this Prayer they ought chiefly to think and meditate upon.

Wherein this will be the best way, that un­derstanding how great the Weakness of Men is, we distrust our own Strength, and placing all the Hope of our Safety in the Goodness of God, and being arm'd with his Defence, we have our Courage undaunted in our utmost Dangers; espe­cially considering how many that were endu'd with this Hope and Courage, God has deliver­ed from the jaws of Satan, when ready to de­vour them.

Did he not advance Joseph to Glory, Examples. Gen. 39.7. when he was every way beset with the burning. Lust of that wicked Woman, snatching him out of his greatest Peril?

When Susanna was beset with Satan, Dan. 13.61. and just at the Point to be slain by a wicked Sentence, did he not then keep her in Safety? and no wonder; For, as it is said, her heart trusted in God.

Excellent is the Praise and Glory of Job, for his Triumph over the World, the Flesh and the Devil. There are very many Examples of this sort, whereby the Curat ought diligently to exhort the Pious, to this Hope and Confidence.

And let the Faithful consider whom they have for their Captain in the Temptations of their Enemies, Secondly. to wit, Christ our Lord, who by this Combat got the Victory. He overcame the De­vil, Luc. 11. Christ is much stronger than he, who co­ming upon the strong Man, overcame him tho arm'd, whom he disarm'd and spoil'd of his Vi­ctory which he got over the World, Joh. 16.33. he says in S. John, Be of good courage, I have overcome the World. And in the Revelation he is call'd the con­quering Lion, Apoc. 5.5. and that he went out conquering to conquer, in which Conquest of his, he gave Power to those also that worship him, to con­quer.

The Epistle of the Apostle to the Hebrews is full of the Victories of holy Men, Thirdly. Heb. 13. Who by Faith overcame Kingdoms, stopp'd the mouths of Lions, &c.

And while we read such Acts to have been done, let us consider the Victories, which Men ex­cellent for their Faith, Hope and Charity, daily get both in their inward and outward Combats with the Devil, which are so many and so noble, that could they but be seen with our Eyes, we should think nothing more frequent, nothing more glo­rious. Of which Vanquishing of the Enemy, S. John wrote thus, I write to you young men, because ye are valiant, and the word of God dwells in you, and ye have overcome the wicked one.

Now the Devil is overcome, XXV. How the Devil is overcome. not with Idleness, Sleep, Wine, Revelling, Lust, but with Prayer, Labor, Watching, Abstinence, Continence, Cha­stity, Watch and pray, says our Lord, as was said before, Matth. 26.41. that ye enter not into Temptation. They that use these Weapons in this Fight, turn their Ene­mies to Flight: Jac. 4.7. For they that resist the Devil, he will flee away from them.

Yet in these Victories of holy Men, XXVI. We must think lowly of our selves. whereof we have spoken, let no one please himself, let no one behave himself proudly, trusting in his own Strength to be able 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 Satans Accomplices, XXVII. Without Gods 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 VVorld 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.

VVhich things being explain'd, XXVIII. The Re­wards pro­pos'd to them that fight. Apoc. 5.5. the Curat shall propose to the Faithful the Crowns that are prepar'd, and the everlasting fulness 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 spake to S. John, Him that overcomes I will make [Page 543] 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 sate with my Father in his Throne. Lastly, Apoc. 2.7. When he had shew'd 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 conclu [...]s this Divine Prayer, is all in a manner: Whose Weight and Efficacy when he would shew, 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 deliver'd by Precept, and confirm'd by Example, as in a kind of Epitome, he summarily comprehended the Vertue and Efficacy of the other Petitions. For when we have once but ob­tain'd what is contain'd in this Prayer, there is nothing left, as S. Cyprian says, Lib de Orat. citato. for us to ask further, when once we have begg'd God's De­fence against Evil, which having obtain'd, 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 Curat 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 begg'd to escape Sin, but in this, to be deliver'd 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 labor under, and how much they stand in need of the help of Heaven: For to how many and how great Miseries the Life of [Page 544] Men is expos'd, 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 convinc'd 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 mark'd 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. Altho that Admo­nition of our Lord himself, wherein he taught, Luc. 9.23. That we must take up the Cross daily and follow him, shews the Condition of Mans 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 perswaded, 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 opprest, 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 Curats 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 prescrib'd us the Order of Prayer. For before we pray to be deliver'd 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 [Page 545] their Head, their Side, their Foot ake, if they suffer any loss in their Goods, if they are threat­ned, or are in danger of their Enemies; in time of Famin, 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 shew'd 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 pray'd God to have mercy upon him, Psal. 50.2. subjoyns this, I will teach the Ʋnrighteous 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 heartily to recover of their Diseases and Wounds, to be de­liver'd from their pressing and imminent Dan­gers; but yet they put their special Hope of that Deliverance in the Remedies prepar'd either by Nature, or the Industry of Men; yea, with­out any Religion, they use any Medicin given them by any one, tho made by Inchantment, 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 Vertue of Healing that is in Medi­cins, is given them of God; and that they are profitable to the Sick only so far as God pleases. For Medicin is given of God to Mankind, to heal [Page 546] their Sicknesses; Eccl. 38. hence is that Saying of Ecclesi­asticus The most High created Medicins 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 Medicins.

Wherefore in Sacred Scripture they are re­prov'd, X. We must not use un­lawful Re­medies. 2 Chron. 16. who thro confidence of the Medicins 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 Medicins 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 compell'd 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 deliver'd out of the great­est Difficulties by the prevalency of devout Pray­er, that the thing wants not the Proof of Ex­amples.

We will therefore content our selves 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 Vertue 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 deliver'd 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 [Page 547] which the Apostle had, 2 Cor. 12. that by the Assistance of Gods Grace his Power might be perfected in our weakness.

These things if their Vertue were known, Note. do wonderfully please the pious that they are far from praying to have them remov'd.

Wherefore we pray against those Evils only which do not at all profit the Soul, XIII. From what evils we here pray to be d [...]li­vered. 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, Honors, Health, Strength, yea, and this Life it self, rather than that should turn to our hurt, and to the Destruction of our Souls.

We also pray God not to be oppressed by suddain Death, that we provoke not Gods 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 [Page 548] 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 press'd 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 rejoyc'd 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 happen'd 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 scorch'd not those Children.

But according to the Sense of the great S. Ba­sil, XVI. The Dev l call'd Evil. S. Chrysostom and S. Austin, the Devil is spe­cially call'd the Evil one, because he was the Au­thor of Mans Fault, that is, of his Sin and VVick­edness, 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 call'd Evil for this Cause, Another Reason. because tho we had done him no hurt, yet he always makes VVar 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 [Page 549] 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 deliver'd from Evil, and not from Evils. not from Evils, for this Reason; because the Evils which happen to us from our Neighbors, we lay upon him, as the Author and Perswader, that we may not there­fore be angry against our Neighbors, but turn all our Hatred and Anger against Satan himself, by whom Men are driven to do us the Injury.

If therefore your Neighbor 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 Neighbor lays on you; but that he would snatch that ve­ry Neighbor 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 deliver'd 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. VVherefore it is by no means fit for us, either to be angry, or to grieve because God hears not our Prayers: but we must referr all things to his VVill 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 endur'd. 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 patient, but also with a chearful 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 [Page 550] very unfit, according to S. Bernards Sense, that the Members should be delicat under a thorny Head. Serm. 5. de omnibus Sanctis.

The Example of Ʋriah 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 tho we were on all sides girded and compas­sed about with Evils, yet we shall be kept safe, even as those three Children that were untouch'd by the Fire; or at least as the Machabees, 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 heartily rejoyce that they were counted worthy to suffer. Disgrace for Christ Jesus. So we being thus prepar'd, 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 rejoyce 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 admonish'd 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 Lords Prayer, are many, and that very profitable; but the most advantagious and welcome Fruit is, the obtaining of those things which we have pray'd 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 express'd.

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 warm'd; for their Minds are inflam'd for Gods Glory, their Souls inlightned after an admirable manner, they are exceedingly enrich'd with Divine Graces; for thus it is written in Holy Scripture, Psal. 20 14. Thou hast prevented him with the blessing of sweetness.

Moyses 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 Gods 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 compass'd 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 my self.’ Therefore not relying on their own Strength, they commit themselves whol­ly to Gods Goodness, not doubting, but that he who has embrac'd 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 confirm'd, he subjoyns, tho thousands of the People came about me, I will not fear. And in another Psalm, when he had bewail'd his Miseries and at last having put his Confidence in God, he rejoyces 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 chear­ful 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 Sauls Anger and Fury, how lowly and humbly did he implore [Page 553] Gods Help, Save me O Lord, for thy Names sake, and judg me in thy Strength; and yet in the same Psalm, he cheerfully and confidently subjoyns, 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 arm'd 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 Saviours 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 obtain'd what he desir'd.

This Sense the perpetual Practise 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 pronounc'd, 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 reserv'd 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 rendred one way or the [Page 554] other, so that we understand it to have the Ver­tue before mentioned, to wit, of the Priest con­firming that the thing pray'd 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 pray'd for; he or rather understanding that we have already obtain'd all those things, and perceiving the pre­sent Vertue 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 absolv'd. 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 sinn'd. ibid.
  • Adam, tho in the Paradise of Pleasure, yet was not to be idle. ibid.
  • Adam in Paradise had no Grief. ibid.
  • Adam's Posterity depriv'd of the Fruit of the Tree of Life, and curs'd with a horrible Sentence. Pa. 510
  • Adam and Christ compar'd. 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 labor with our Hands to relieve the Nee­dy. 422
  • Alms to be added to Prayer. 472
  • Alms is a Medicin prepar'd to cure the Wounds of the Soul. 531
  • [Page] Affestions of the Flesh not in the power of a Man, tho 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 reserv'd to be pronounc'd only by the Priest. ibid.
  • Angels their Creation. 26
  • Angels from their very first Original endu'd with Grace. ibid.
  • Angels were adorn'd 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 ador'd. 344
  • Why the Angels are pictur'd in the shape of Men. 350
  • In the Angelical Salutation God is honor'd. 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 Knowledg of Baptism ve­ry necessary. ibid.
  • At what time Baptism to be treated of by the Curats. 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 [Page] 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 baptiz'd in the Name of Jesus. 152
  • Baptism may be perform'd 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 utter'd in the Ablution. ibid.
  • In Baptism the Head is to be wash'd. 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 ob­lig'd by the Law of Bap­ti [...]m. 155
  • The Ministers of Baptism. 156
  • Why Priests may baptize in presence of the Bishop. ibid.
  • Order to be observ'd 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 baptiz'd in the Faith of their Parents and of the Church. 162
  • Infants to be baptiz'd as soon as may be. ibid.
  • In baptizing of the Adult, a different way is to be ob­serv'd from that of In­fants. 163
  • When Baptism is immediately to be given to the Adult. 164
  • How they that are to be bap­tiz'd ought to be affected. ibid.
  • They that are to be baptiz'd, are demanded of their wil­lingness. ibid.
  • When Mad-men, and they that sleep, are to be bap­tiz'd. 165
  • For the obtaining of the Grace of Baptism, Faith is necessary. ibid.
  • He that is to be baptiz'd ought to repent of his Sins. ibid.
  • In the Sacrament of Baptism every Sin is forgiven. 166
  • In Baptism Sin is wholly ta­ken away, and pluck'd up by the Roots. 167
  • Concupiscence remains in them that are baptiz'd; 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
  • [Page]By Baptism are not forgiven the Punishments due from civil Magistrates. Pag. 169
  • Why after Baptism we are not restor'd to the State of Un­corrupt Nature. 170
  • The Fruits of Baptism. 171, &c.
  • Baptism imprints a Character. 173
  • It is Sacriledge to iterate Bap­tism. ibid.
  • Baptism throws open an En­trance to Heaven. 175
  • The Fountain of Baptism con­secrated, by adding the Oyl of Mystic Unction. 176
  • Certain Days appointed for consecrating the VVater of Baptism. ibid.
  • What Names to be given to them that are Baptiz'd. 180
  • The Cermonies of Baptism ex­plain'd. 176, &c.
  • 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 ought 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 Bishops 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 plac'd. 117
  • By the Light of Glory we are rais'd 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 asking Bread what we pray for of God. 513
  • By asking daily Bread, we ask necessaries for Food. ibid.
  • Bread is to be pray'd for, for necessity, not Wantoness. ibid.
  • We must get our Bread law­fully, not by Fraud or Wrong. 514
  • Why it is call'd 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
  • [Page]That Bread which is Christ, pours incredible Joy into the Souls of the Pious. 517
  • Christ is our substantial Bread contain'd 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 us'd in avoiding the Occasions of Sin. 410
  • The Ceremonies, and Prayers made in Baptism reduc'd to three Heads. 176
  • The Ceremonies and Rights of Confirmation. 192
  • The Ceremonies us'd at the Sa­crament of Penance. 261
  • The Ceremonies us'd in the Sa­crament of Extream 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 call'd our Lord. ibid.
  • Christ not call'd the Son of God by Adoption, but by Nature. 41
  • Christ came of David accord­ing to the Flesh. 42
  • Why Christ call'd the last A­dam. ibid.
  • Christs Humility an Example fitted for the beating down our pride. 44
  • Christs 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 shews Gods 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 Knowlege of a Christian comprehended under one Head. 5, 8
  • Wherein the Labor of a Chri­stian Teacher ought to be imploy'd. 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
  • [Page]The Difference between Church and Synagogue. Pag. 87
  • The Church call'd by many Names. 88.
  • Why the Church call'd 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, &c.
  • The visible Head of the Church. 92
  • The Unity of the Church. 93
  • The Church call'd Holy. 94
  • The Church is Catholic. 95
  • A certain Rule to know the the true Church from falfe 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 Keyes of the Kingdom of Hea­ven. ibid.
  • Why we say, believe the Church, and not in the Church. ibid.
  • The Name of Clerk whence deriv'd. 300
  • VVhence 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 contain'd in the first Commandment. 342
  • The first and greatest of all the Commandments. 343
  • VVho break the first Com­mandment. ibid.
  • In the first Commandment is not forbidden the Art of Graving, Painting or Limning. 348
  • VVhy the first Commandment se­parate from the second. 356
  • VVhat 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 grav'd in Two Tables, and why. ibid.
  • VVhy the Command of loving our Parents expresses our Mother. 386
  • VVhy the two last Command­ments are joyn'd 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.
  • VVhy the Church approv'd the practise of Communica­ting [Page] 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 Mens 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 call'd 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 be­gins. 467
  • Confidence in God is increas'd 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 Vertue and Nature. ibid.
    • — its Definition. ibid.
    • — its Rites and Ceremo­nies. 259
    • — it is call'd an Accusati­on, and why. 261
  • The Ecclesiastical Judgment made in Confession, is far unlike to the Civil Judg­ment. 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 re­quir'd 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 excus'd. 270
  • The Fault of them that dare not for shame confess their Sins. ibid.
  • [Page]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 call'd Chrism ibid.
  • The Matter of Chrism. ibid.
  • Chrism made by Consecration of a Bishop. ibid.
  • Why Chrism made of Oyl and Balsom. 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 observ'd. ibid.
  • The proper Ministers of the Sacrament of Confirmation. 187
  • Why a Godfather requir'd at Confirmation. 188
  • The Assinity contracted with Godfathers at Confirmation. ibid.
  • What Age they ought to be that are to be confirm'd. 189
  • The Sacrament of Confirmati­on belongs equally to all the Faithful. Pag. 189
  • The Adult receiving Confir­mation, ought to grieve for their Sins. 190
  • The Sacrament of Confirma­tion gives new Grace. ibid.
  • Whence the Word Confirma­tion deriv'd. 191
  • The Effects of Confirmation. 190, &c.
  • Confirmation cannot be itera­ted. 192
  • The Rites and Ceremonies of the Sacrament of Confirma­tion. ibid.
  • When chiefly the Sacrament of Confirmation is admini­stred. 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 Vertue 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 apply'd 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, &c.
  • What God created, he pre­serves. 27, 28
  • [Page]What a New Creature in Christ is. Pag. 336, 337
  • The Cross of Christ how pre­cious it is. 525
  • The Crowns prepar'd of God for them that overcome. 542, 543
  • The Curse wherewith Man was condemn'd after A­dam's Sin. 510, 511
D
  • ON the Lord's Day what the Faithful ought to do, and from what they ought to abstain. 373
  • The Commandment for keep­ing Holy-days. 369, &c.
  • Why the Observation of Ho­ly-days appointed. 370
  • Other Holy-days besides the Sabboth among the Jews. 376
  • Why other Holy-days 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 Holy-days. 377
  • Debts, what they are which we pray to be forgiven. 525
  • Why those Debts call'd 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
  • VVhy the Devil call'd the Prince and Ruler of the VVorld of Darkness. 534
  • VVho they are that the De­vil opposes not. 535
  • VVhy the Devil is specially call'd the Evil one. 548
  • VVe ascribe to the Devil, as the Author and Persuader of it, all the Evil we suffer from our Neighbor. 549
  • The proper Office of the De­vil. 537
  • VVith what intent the Devil tempts Men. ibid.
  • VVhy the Devil call'd the Tempter. ibid.
  • VVhat Means the Devil uses to tempt. ibid.
E
  • TO love Enemies the most excellent Office of Charity. 400, 401
  • VVho love their Enemies are [Page] the Children of God. Pag. 528
  • VVe must not be angry at our Enemies, but at the Devil. 549
  • VVe must forgive our Ene­mies if we would be for­given. 527
  • VVe must love our Enemies. 528
  • VVhat 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 call'd by many Nanes. 185
  • VVhy the Eucharist call'd 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
  • VVhat 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.
  • VVhy a little VVater is mingled with the VVine. 201
  • What the Bread and Wine signifie 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 contain'd. 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 con­tain'd. 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
  • [Page]In every Particle of both kinds of the Sacrament of the Eucharist is contain'd 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 call'd Bread and VVine. 216
  • The admirable Conversion in the Sacrament of the Eu­charist is call'd Transub­stantiation. 217
  • The Sacrament of the Eucha­rist not curiously to be pry'd 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 administred 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 receiv'd 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 prepar'd 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 receiv'd Fasting. 227
  • Who are Married ought to abstain from their VVives 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
  • VVhy the Eucharist denied to Infants. 230
  • The Eucharist not to be given Mad-men. ibid.
  • [Page]Lay-people may not receive the Eucharist in both Kinds. Pag. 231
  • VVhy 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
  • VVho 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 Vertue not on­ly of Meriting, but also of Satisfying. 234
  • VVhen 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
  • VVhy the Sacrament of the Eucharist call'd Our Bread. 518
  • VVhy the Sacrament of the Eucharist call'd Our daily Bread. ibid.
  • See Sacrifice.
  • The Event of things to be left to God. 549
  • VVhen we suffer Evil, we must fly to God for Help. Pag. 544
  • VVe pray not for deliverance from all Evil. 546
  • Some things which are com­monly accounted Evils, are yet very advantageous. ibid.
  • VVe pray against those Evils that can bring no Advan­tage to the Soul. 547
  • From what Evils we are to pray to be deliver'd. ibid.
  • The Evils our Neighbors do us, are to be ascrib'd to the Devil. 549
  • Deliverance from Evil to be begg'd of God. 544
  • Examples of Human Infirmity. 533
  • Examples which may encou­rage us to hope well. 546
  • Extream-Ʋnction. 283
  • The Sacrament of Extream-Ʋnction, why so call'd. ibid.
  • The Matter and Form of Ex­tream-Ʋnction. 285
  • VVhat time the Sacrament of Extream-Ʋnction to be us'd. 287
  • They are not fit to receive the Sacrament of Extream-Ʋnction, that want the use of Reason. 288
  • VVhat Parts of the Body are to be anointed. ibid.
  • The Sacrament of Extream-Ʋnction may be iterated. 289
  • The Preparation of Extream-Ʋnction. ibid.
  • The Minister of Extream-Ʋnction. ibid.
  • The Utility of Extream-Ʋn­ction. 290
  • [Page]The fittest time of Extream-Ʋn­ction. Pag. 287
  • VVhy Sick Persons, receiving the Sacrament of Extream-Ʋn­ction, are not heal'd. 291
F
  • FAith necessary to Salva­tion, 9
  • Many Degrees of Faith. 10
  • VVhat 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 Judgment, but out of Judgment also. 429
  • A Lie accounted amongst False-testimony. 432
  • Fasting and Alms to be joyn'd with Prayer, See Alms.
  • VVhat the Name Father sig­nifies in God, see the First Article of the Greed. 14
  • VVhy the first Person of the Trinity call'd Father. Pa. 21
  • Who are call'd Fathers. 385
  • Fathers, of what kind soever, are to be honor'd. 3 [...]6
  • God the Father of all. 382
  • God-fathers at Baptism, and what belongs to them, see Baptism. 158, &c.
  • 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 us'd. 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
  • [Page]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 call'd a Gift. 84
  • Glory, what it is. 494
  • The Glory of God how pray'd for. 485
  • The Glory of the Saints un­utterable. 119
  • We must confess One God only, and no more. 18
  • Why God call'd 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 easie to love God. 335
  • Why God call'd 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 honor'd. 357, &c.
  • Many Names given to God. 358
  • How God is to be prais'd. ibid.
  • God holds him not guiltless that takes his Name in vain. Pag. 368
  • God is first to be lov'd, and then our Parents. 383
  • God's Providence towards Men. 474
  • God forgets not Men. 476
  • God's Good-will and Mercy towards Men. 477
  • God's Love towards Men shew'd in their Redempti­on. 478
  • When God's Hand touches us, he do's 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 lov'd from the Soul. 484
  • What is first of all to be begg'd 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 call'd us to Sloth and Sluggishness. 497
  • [Page] 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 VVays past finding out. 507
  • God do's better for us than we can desire. 508
  • All Necessaries for our Life are to be referr'd to God's Glory. ibid.
  • God's Infinit Power to be worshipp'd. 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 prest 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 suffer'd the Hebrews to be so oppress'd. 340
  • Why the Promises made to the Hebrews were per­form'd 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 Do­ctrins. 3, [...]
  • Who may be call'd an He­retic. 86
  • The Command of Honoring Parents. 381
  • [Page]What Honor is. Pag. 385
  • Parents of all kinds are to be honor'd. ibid.
  • The Duties of Honor which we owe to Parents. 386
  • The Honor due to Parents af­ter their Death. 388
  • What Advantages they reap that honor their Parents. 390
  • Who honor 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 our selves to God, in hope of the Reward of Heaven. 506
  • Our Hope should be wholly plac'd 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. &c.
  • Hypocrites pray not from their Heart. 470
  • The Hypocrites Practice 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 hapned 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 [Page] 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 perswaded to forget Inju­ries. 528
  • How to perswade 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, ought to use in the Lord's Prayer that Petiti­on, [Forgive us, &c.] and why. 528
  • Why Christ will be the Judge of all. 72
  • Of the Last Judgment. ibid.
  • Christ's Judgment of us two­fold. 73
  • The Necessity of a General Judgment. 73, 74
  • Judges that take Bribes are Robbers. 418
  • Judgment in Civil Courts to be administer'd according to Justice and the Laws. 428, 429
  • The Power of Jurisdiction how prov'd. 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 Infinit 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.
  • Kings are to be obey'd. 390
  • The Kingdom of Heaven. 489
  • The Kingdom of Heaven to be pray'd 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.
  • VVhy the Kingdom of Christ call'd 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.
  • [Page]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, ought to beg of God that his Will be done. 498
L
  • THe Last Things to be often remembred. 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 obey'd. 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, &c.
  • Man's Life on Earth a Temp­tation. 539
  • Our Life and Salvation de­pend upon God. 515
  • All kind of Lying is to be a­voided, &c. See the Eighth Commandment.
M
  • THe Honor due to Civil Magistrats. 389
  • When Magistrats are to be obey'd, and when not. 390
  • Man form'd after God's I­mage and Likeness. 27
  • Man last created, made im­mortal by Divine Gift, not by Natural Vertue. ibid.
  • The first Fall of Man. 29
  • How much a Christian Man is oblig'd to Christ. 37
  • Men ought to be studious of God's Honor. 354
  • How Man is oblig'd to God. 478
  • Mans Misery. 491
  • Mans Misery by reason of Adam's Sin. 499
  • Men compar d to Sick Folks, and to those that have lost their Taste. 499, 500
  • [Page] Men compar'd to Children. Pag. 500
  • Man, tho justified, cannot so tame the Lusts of the Flesh, as never more to stir in him. 501
  • Voluptuous Men Strangers to Divine Pleasure. 503
  • Mans Instability. 491
  • Mans Weakness. 510
  • With what kind of Curse Man was condemn'd after Adam's. Sin. ibid.
  • Mans 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 offer'd 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-Ʋnction.
  • Matrimony, whence so call'd. 314
  • The Sacrament of Matrimony call'd 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 Vertue and Na­ture of Matrimony consists. ibid.
  • Consent makes Matrimony. 316
  • That Consent express'd 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 increas'd, Virginity is very highly commended. 318, 319
  • [Page]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 al­low'd by the Law of Moy­ses. ibid.
  • Poligamy strange to the Law of Nature. ibid.
  • Matrimony consists in the Conjunction of two only and no more. ibid.
  • An Infidel being converted, ought to keep to his first Wife. ibid.
  • The Bond of Matrimony dis­solv'd by no Divorce. 324
  • Very profitable that Matri­mony cannot be dissolv'd. ibid.
  • Three Advantages of Matri­mony. 325
  • The Mutual Offices of Hus­band and Wife. 327
  • Clandestin Marriages neither true nor ratified. 329
  • The Impediments of Matri­mony. ibid.
  • How they ought to be dispos'd 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 vertue of this Law protected from being murder'd. ibid.
  • Unlawful for one to murder himself. ibid.
  • What Man-slaughter is not forbidden. 395
  • The Law against Murder re­strains not only the Hands, but the Heart. 397, 398
  • Medicin 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 observ'd. ibid.
  • The proper Minister of the Sacrament of Confirmati­on, see Confirmation.
  • The Minister of Confession must be Learn'd and Pru­dent. See Penance.
  • The Minister of the Sacrament of Order. See Order.
  • [Page]The Misery of Man. See the Third Petition. 499
  • Modesty and Continency dili­gently to be kept. 407
N
  • NAmes given to those that are baptiz'd. See Baptism. 180
  • Giving Heathenish Names in Baptism reprov'd. ibid.
  • What real Honor 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 Neighbor. 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 reckon'd a­mong the Sacraments of the Church. 298
  • Holy Order imprints a Cha­racter. ibid.
  • The first Shaving. 299
  • The Order of Door-keeper, 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 im­pos'd 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 conferr'd on certain appointed Days, wherein Fasting is en­joyn'd. 310
  • Those that are to be Ordain'd ought first to their Conscience by the Sacra­ment of Penance. 311
  • The Sacrament of Order not to be conferr'd on Chil­dren or Mad Persons. 312
  • What Age is requir'd for the several Orders. ibid.
  • The Sacrament of Order con­fers Grace. ibid.
  • The Sacrament of Order im­prints a Character. 313
P
  • PArents their Duty to­wards their Children. 392
  • [Page]When Parents are not to be obey'd. Pag. 385
  • Honor due to Parents. ibid.
  • Parents to avoid too much In­dulgence and Severity. 392, 393
  • The Mystery of Christ's Passi­on clearly shews the Power and Love of God. 55
  • Christ's Passion often to be propos'd to the People. 45
  • Why the Time of Christ's Passion is observ'd. 46
  • Christ's Suffering inwardly in his Soul. ibid.
  • The Cause of Christ's Passion. 51
  • Christ suffer'd 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 Vertue 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 tho Wicked. 389
  • The Necessity of Penance. 238
  • The want of the Use of Pe­nance very hurtful to us. ibid.
  • Of Penance as a Vertue, 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 Vertue. ibid.
  • What a Penitent ought 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 fa­vor with God. ibid.
  • The intire Parts of Penance. 249
  • Why Penance consists of Parts. ibid.
  • Why Public Penance injoyn'd for Public Offences. 276
  • In Penance two things to be observ'd. 277
  • The Punishment of Penance freely undertaken, turns away God's Punishments from us. 278
  • [Page]Restitution is necessary to a Penitent. Pag. 419
  • What Perjury is. See the se­cond Commandment. 356, &c. M
  • Men are perjur'd 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 ought 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 call'd Father. Ibid.
  • What belongs to the Divine Persons ought not to be cu­riously search'd into. Ibid.
  • Christian Philosophy differs from the wisdom of the World. 16
  • What the Philosophers thought of God. Ibid.
  • The Pope of Rome is the Head of the Catholic Church. 92
  • The Supreme Dignity and Ju­risdiction of the Pope of Divine Right. Ibid.
  • The Pope is the Supreme Go­vernour of the Universal Church, the Successor of St. Peter, and Christ's true and lawful Vicar. Ibid.
  • God is first to be pray'd to, and then the Saints. 464
  • The best way of praying. 457
  • For whom we must pray. 461
  • The Saints are to be pray'd to, and after what manner we beg them to take pity on us. 464
  • The manner of Prayer. 469
  • We must pray in Spirit and Truth. Ibid.
  • Infidels cannot pray in Spirit and Truth. 470
  • We must pray in Christ's name. 471
  • By praying to God, we honour him. 452
  • The Divine Majesty approa­ches to him that prays. 551
  • They that pray, converse with God. Ibid.
  • The benefits and advantages of such as pray. 452
  • Many degrees of Prayer and Thanksgiving. 455, &c.
  • The manner of vocal Prayer. 469
  • What sinners God hears and helps when they pray. 558
  • Prayer to God necessary. 450
  • Christ pray'd all night 470
  • The power that Prayer has with God. 471
  • The profitableness and advan­tage of Prayer. 452, &c.
  • Prayer is an argument of Re­ligion. Ibid.
  • By Prayer we acknowledge our subjection to God. Ibid.
  • Prayer is the Key of Heaven. Ibid.
  • The Vertue and Advantage of Prayer. Ibid.
  • Of what parts Prayer consists. 455
  • The two principal parts of Prayer. 456
  • [Page]The Prayer of such as have not yet receiv'd the light of Faith. 458
  • The Prayer of such as God hears not. 459
  • Prayers for the wicked have great influence. 462
  • Prayers for the Dead in Pur­gatory flow'd from the A­postles. Ibid.
  • Prayers for such as are in mor­tal sin, not very efficacious. Ibid.
  • What he ought to think that pronounces the Lord's Pray­er, before the Images of the Saints. 465
  • Prayer must be humble. Ibid.
  • The preparation of Prayer. Ibid.
  • What sins they must avoid that would have their Pray­ers heard of God. 466
  • Contempt of God's Laws makes our Prayers execra­ble. Ibid.
  • Prayer admits of no doubting. 467
  • Mental Prayer excludes not vocal 469
  • Mental Prayer is more excel­lent. Ibid.
  • The proper advantage and necessity of vocal Prayer. Ibid.
  • Private and public Prayer. 470
  • The Exposition of the Lord's Prayer. 472
  • The Preface of the Lord's Prayer.
  • Prayer made for another pro­fits himself. 481
  • Prayer is a weapon against the Devil. 541
  • The order to be observed in Prayer. 545
  • The preposterous order us'd by some in their Prayers. 544
  • The Preaching of God's word never to be intermitted. In the Preface.
  • The authority of the Preach­ers of God's word. Ibid.
  • Preparation to Prayer, where­in it consists. 465
  • Preparation before the Com­munion, what it ought to be, and how necessary. 225, 226
  • Preparation to the Communion requires us to come fasting. 227
  • The Priest alone has the power of consecrating the Eucha­rist. 232
  • VVhen Christ instituted Prists. 235
  • Priests are to conceal in perpe­tual silence the sins reveal'd to them in Confession. 268
  • Priests call'd Gods and Angels. 293
  • The Priests of the New Testa­ment more excellent than all others. 293, 297
  • The Priests Power very great. 294
  • VVhat they ought to propose to themselves that are to be initiated into Holy Orders. Ibid.
  • Mercenary Priests. 294, 295
  • Priests entring in by the door of the Church. 295
  • [Page]VVhen the Power is given to the Priest by the Bishop. Pag. 298
  • The Ceremonies used in Or­daining Priests and other Clerks. 298, &c.
  • The Order of Priesthood, tho it be burdensom, yet it has divers degrees of Dignity and Power. 308
  • VVhat is requir'd in him that is to be made Priest. 311
  • VVhat knowledge is required in a Priest. Ibid.
  • Two duties of a Priest. Ibid.
  • The Nobility and Excellency of a Priest. 236
  • The charge of a Priest to be lay'd upon none rashly. 310
  • VVho are said to be call'd to the Priesthood. 294
  • The Power of the Priesthood double. 296
  • The Power of the Priesthood of the Law of the Gospel far more excellent than that of the written Law, or Law of Nature. 297
  • The Power of the Priesthood of the Gospel has its Origi­nal from Christ. Ibid.
  • That Priesthood two-fold. 306
  • The Office of the Priesthood. 307
  • The duty of Prosecutors and Advocates. 434
  • God's Providence towards Men. 490, &c.
  • Purgatory. 57
R
  • REdemption, the great be­nefits we receive there­by. 54
  • Remedies against evil desires. Pag. 447
  • The remedies of a sick soul are Penance and the Eucharist. 289
  • Remission of sins to be had in the Church 102
  • With how great thankfulness the benefit of remission of sins is to be receiv'd. 103
  • Christ has given the power of remitting sins in the Church to the Bishops and Priests. Ibid.
  • Our sins remitted by Christ's blood. 105
  • None can obtain remission of sins without Penance. 526
  • Restitution necessary to a Peni­tent. 419
  • Who are to be compell'd to make restitution. 419, 420
  • The Resurrection of Christ, and the glorious Mystery of it. 62, &c.
  • Christ rose again by his own power. 61
  • By the benefit of the Resurrecti­on Christ is become the first fruits of all. Ibid.
  • That Christ rose again the third day, how to be understood. 62
  • The mystery of Christ's Resur­rection very necessary. 63
  • The end of Christ's Resurrection. 64
  • What examples Christ's Resur­rection proposes to us. 65
  • The signs of spiritual Resurre­ction. Ibid.
  • Our Faith establish'd by the belief of the Resurrection of the dead. 107.
  • [Page]Why the Resurrection of man is called the Resurrection of the Flesh. 107
  • The Resurrection of the Flesh proved by Examples and Testimonies. 108
  • The different condition of them that shall rise again. 111
  • Before the Resurrection all then alive shall die without exce­ption. Ibid.
  • Our Bodies shall rise again im­mortal. 114.
  • The powers of those that rise again. Ibid &c.
  • What fruits we gather by the Article of the Resurrection. 116
  • Robbery, and its kinds. 417
  • Robbery a greater sin than Theft. 414
  • Robbery, and the various kinds of Rapine. 417
S
  • THe celebration of the Sab­bath. why so often com­manded in holy Scripture. 369
  • What Sabbath signifies. 373
  • What the signification of Sab­bath is. ibid.
  • Why the Sabbath consecrated to God 375
  • The Sabbath was a sign. Ibid.
  • The Sabbath in Heaven. Ibid.
  • Why the Sabbath transferr'd to the Lord's day. 376
  • After what manner the Sab­bath is to be observ'd. 377
  • The name Sacrament, how ta­ken. 127
  • What a Sacrament is. 128
  • Justice and Salvation attain'd by the Sacraments. 128
  • St. Austin's definition of a Sa­crament. Ibid.
  • Sacraments referr'd to those things they signifie. 129, &c.
  • Sacraments are signs appointed of God. 130
  • A sacred thing, and the Grace of God. 131
  • A Sacrament signifies, and works Holiness. Ibid.
  • Sacraments signifie divers things. 132
  • The Sacraments of the Law of the Gospel, why instituted. 133
  • Every Sacrament consists of two things, Matter and Form. 135
  • Among all signs, words have the greatest efficacy. 136
  • The Sacraments of the New Law have a form of words pre­scrib'd, 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 lessen'd. Ibid.
  • Why the Sacraments admini­stred 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. [Page] Ibid.
  • Why God would have the Sa­craments administred 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 excellencie of the Sacra­ments of the New Law, com­par'd with those of the Old. 143
  • Three Sacraments imprint a Character. Ibid.
  • By the use of the Sacrament the Edifice of Christians is propp'd 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 offer'd to God, not to the Saints. 235
  • The bloody and unbloody Sa­crifice is one and the same. 236
  • The Sacrifice offer'd 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, tho dead, do not cease to be his members. Ibid.
  • What things in the Church are common to Christians. 101
  • God's Glory is not diminish'd by the worship of the Saints, but increas'd. 345
  • The Patronage of the Saints is not superfluous. 346
  • Tho Christ be offer'd 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 necesity of Satisfaction. 274
  • Whence the name of Satisfa­ction. 272
  • Satisfaction variously taken. Ibid. &c.
  • 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, defin'd. 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 referr'd to 3 chief heads. 279
  • [Page]True Satisfaction requires that he that satisfies be himself just. 279
  • Inconveniences and labors sent of God have a virtue of sa­tisfying, if born with pati­ence. 280
  • One may satisfie for another. Ib.
  • Before a Penitent, that has wrong'd his Neighbor 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 shou'd answer to the degree of the fault. Ibid.
  • The Penitent ought 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
  • VVe ought to confess our sins of thought. 265
  • Two consequences of sin. 277
  • God is so provok'd by our sins, that he blesses not our la­bors. 522
  • All are subject to sin. 520
  • VVhat our acknowledgment 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
  • VVe cannot avoid sin without God's help. 505
  • Swearing. See Perjury.
T
  • BEing tost with the waves of Temptation, we must fly to the Port of Prayer. 540
  • VVe must pray God that we be not led into Temptation. 532
  • VVhat Temptation is. 536
  • The many kinds of Temptati­ons. 533
  • God tempts, and how. 537
  • Men tempted for evil. Ibid.
  • VVhy the Devil is call'd the Tempter. Ibid.
  • VVhen 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 endur'd. 540
  • VVhat we beg of God in Tem­ptation. 539. &c.
  • The Commandment about Theft is as a Protection whereby our outward goods are defended. 413
  • This Commandment divided into two parts. Ibid.
  • VVhy the 7th Commandment makes mention of Theft, and not of Robbery. 414
  • [Page]VVhat is understood by the word Theft Ibid.
  • God's great love shew'd to us in this Commandment about Theft. 413.
  • Theft, which is an unjust pos­session and use of other mens 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 Thieves. Ibid.
  • God accepts no excuse for Theft. 423
  • Theft not excusable. Ibid.
  • The excuses which men use to defend their Theft withal. Ibid. &c.
  • The Thief dishonors God's Name. 424
V
  • THe Vice of the Tongue very extensive. 326
  • Of the Vice of the Tongue come innumerable mis­chiefs. ibid.
  • Ʋnction. See Extreme-Ʋnction.
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, &c.
  • Why Woman was taken out of the side of man. Ibid.
  • Why we pray God's Will be done. 505
  • VVho especially ought to pray God's Will be done. 503
  • VVho 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 containd two Precepts, one commanding, the other forbidding 427
  • What is forbidden in false Witness. Ibid.
  • A Judge cannot well reject sworn Witness. Ibid.
  • VVhat false Witness is. 428, 429
  • The mischiefs of false Witness. 429
  • False Witness forbidden not on­ly in Judgment, but out of Judgment. Ibid.
  • How many ways a man's esteem is wounded by Lies. 429, &c.
  • Witness-bearing is a confession of God's Praise. 433
  • True Witness-bearing of very great use in human affairs. Ibid.
  • [Page] 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 receiv'd as the VVord 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 lay'd 145
  • Incarnation of the Word. See Incarnation.
Z
  • WHat Zeal to be attribu­ted to God. 354
FINIS.

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