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 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 Vse 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 Winâ— 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 â— 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 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 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 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 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
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 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 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
the first Person of the Trinity call'd Father Ibid. What belongs to the Divine Persons ought not to be curiously search'd into Ibid. Christian Philosophy differs from the wisdom of the World 16 What the Philosophers thought of God Ibid. The Pope of Rome is the Head of the Catholic Church 92 The Supreme Dignity and Jurisdiction of the Pope of Divine Right Ibid. The Pope is the Supreme Governour of the Universal Church the Successor of St. Peter and Christ's true and lawful Vicar Ibid. God is first to be pray'd to and then the Saints 464 The best way of praying 457 For whom we must pray 461 The Saints are to be pray'd to and after what manner we beg them to take pity on us 464 The manner of Prayer 469 We must pray in Spirit and Truth Ibid. Infidels cannot pray in Spirit and Truth 470 We must pray in Christ's name 471 By praying to God we honour him 452 The Divine Majesty approaches to him that prays 551 They that pray converse with God Ibid. The benefits and advantages of such as pray 452 Many degrees of Prayer and Thanksgiving 455 c. The manner of vocal Prayer 469 What sinners God hears and helps when they pray 558 Prayer to God necessary 450 Christ pray'd all night 470 The power that Prayer has with God 471 The profitableness and advantage of Prayer 452 c. Prayer is an argument of Religion Ibid. By Prayer we acknowledge our subjection to God Ibid. Prayer is the Key of Heaven Ibid. The Vertue and Advantage of Prayer Ibid. Of what parts Prayer consists 455 The two principal parts of Prayer 456 The Prayer of such as have not yet receiv'd the light of Faith 458 The Prayer of such as God hears not 459 Prayers for the wicked have great influence 462 Prayers for the Dead in Purgatory flow'd from the Apostles Ibid. Prayers for such as are in mortal sin not very efficacious Ibid. What he ought to think that pronounces the Lord's Prayer before the Images of the Saints 465 Prayer must be humble Ibid. The preparation of Prayer Ibid. What sins they must avoid that would have their Prayers heard of God 466 Contempt of God's Laws makes our Prayers execrable Ibid. Prayer admits of no doubting 467 Mental Prayer excludes not vocal 469 Mental Prayer is more excellent Ibid. The proper advantage and necessity of vocal Prayer Ibid. Private and public Prayer 470 The Exposition of the Lord's Prayer 472 The Preface of the Lord's Prayer Prayer made for another profits himself 481 Prayer is a weapon against the Devil 541 The order to be observed in Prayer 545 The preposterous order us'd by some in their Prayers 544 The Preaching of God's word never to be intermitted In the Preface The authority of the Preachers of God's word Ibid. Preparation to Prayer wherein it consists 465 Preparation before the Communion what it ought to be and how necessary 225 226 Preparation to the Communion requires us to come fasting 227 The Priest alone has the power of consecrating the Eucharist 232 VVhen Christ instituted Prists 235 Priests are to conceal in perpetual silence the sins reveal'd to them in Confession 268 Priests call'd Gods and Angels 293 The Priests of the New Testament more excellent than all others 293 297 The Priests Power very great 294 VVhat they ought to propose to themselves that are to be initiated into Holy Orders Ibid. Mercenary Priests 294 295 Priests entring in by the door of the Church 295 VVhen the Power is given to the Priest by the Bishop Pag. 298 The Ceremonies used in Ordaining Priests and other Clerks 298 c. The Order of Priesthood tho it be burdensom yet it has divers degrees of Dignity and Power 308 VVhat is requir'd in him that is to be made Priest 311 VVhat knowledge is required in a Priest Ibid. Two duties of a Priest Ibid. The Nobility and Excellency of a Priest 236 The charge of a Priest to be lay'd upon none rashly 310 VVho are said to be call'd to the Priesthood 294 The Power of the Priesthood double 296 The Power of the Priesthood of the Law of the Gospel far more excellent than that of the written Law or Law of Nature 297 The Power of the Priesthood of the Gospel has its Original from Christ Ibid. That Priesthood two-fold 306 The Office of the Priesthood 307 The duty of Prosecutors and Advocates 434 God's Providence towards Men. 490 c. Purgatory 57 R REdemption the great benefits we receive thereby 54 Remedies against evil desires Pag. 447 The remedies of a sick soul are Penance and the Eucharist 289 Remission of sins to be had in the Church 102 With how great thankfulness the benefit of remission of sins is to be receiv'd 103 Christ has given the power of remitting sins in the Church to the Bishops and Priests Ibid. Our sins remitted by Christ's blood 105 None can obtain remission of sins without Penance 526 Restitution necessary to a Penitent 419 Who are to be compell'd to make restitution 419 420 The Resurrection of Christ and the glorious Mystery of it 62 c. Christ rose again by his own power 61 By the benefit of the Resurrection Christ is become the first fruits of all Ibid. That Christ rose again the third day how to be understood 62 The mystery of Christ's Resurrection very necessary 63 The end of Christ's Resurrection 64 What examples Christ's Resurrection proposes to us 65 The signs of spiritual Resurrection Ibid. Our Faith establish'd by the belief of the Resurrection of the dead 107. Why the Resurrection of man is called the Resurrection of the Flesh 107 The Resurrection of the Flesh proved by Examples and Testimonies 108 The different condition of them that shall rise again 111 Before the Resurrection all then alive shall die without exception Ibid. Our Bodies shall rise again immortal 114. The powers of those that rise again Ibid c. What fruits we gather by the Article of the Resurrection 116 Robbery and its kinds 417 Robbery a greater sin than Theft 414 Robbery and the various kinds of Rapine 417 S THe celebration of the Sabbath why so often commanded in holy Scripture 369 What Sabbath signifies 373 What the signification of Sabbath is ibid. Why the Sabbath consecrated to God 375 The Sabbath was a sign Ibid. The Sabbath in Heaven Ibid. Why the Sabbath transferr'd to the Lord's day 376 After what manner the Sabbath is to be observ'd 377 The name Sacrament how taken 127 What a Sacrament is 128 Justice and Salvation attain'd by the Sacraments 128 St. Austin's definition of a Sacrament Ibid. Sacraments referr'd to those things they signifie 129 c. Sacraments are signs appointed of God 130 A sacred thing and the Grace of God 131 A Sacrament signifies and works Holiness Ibid. Sacraments signifie divers things 132 The Sacraments of the Law of the Gospel why instituted 133 Every Sacrament consists of two things Matter and Form 135 Among all signs words have
as to imagine the Work being perfected and finish'd the things made by him 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 Sâ—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 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 â—â—hewing the memory of the same Promise
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 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
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. câ—n â— 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 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 Vnction 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 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 â—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 Vpon 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
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 iâ—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 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 Vse 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 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
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 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 EVCHARIST 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 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.
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 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
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 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 commandâ— and why â—â— is addâ—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 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. 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
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 Sinâ— 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 DECALOGVE Thou shalt not commit Adultery BEcause the Bond between the Husband and Wife is the strictest I. Why this Commandment plac'd in this Oâ—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 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 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
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 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 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 44â— 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 26â— 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. 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