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 Pâ—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 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 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 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. â—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 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 Vse 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 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 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 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 Vse 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 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 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 PERMISSV SVPERIORVM 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 't was necessary to make choice of another Place Nor did any seem more fit and convenient than Vincentia a City large enough indeed and under the Authority and Power of the Venetians who granted it being both Safe and convenient to all Wherefore thither a General Council is 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 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 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 Vse 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 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
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 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 Eâ—â—â—ng Bernaâ—â— 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 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 hâ—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
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 Mediâ— 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 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 Remâ—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 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.
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 Vnbloody 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 moreâ— 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 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 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
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 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 Vtriusque sexûs it is evident that no body is bound by the Law of Confession before that Age wherein he may have the Use of Reason Nor yet is that Age by any certain number of years 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 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
reform c. 17. Conc. Tolet. c. 6. citatur dist 25. Ostiar Isid l. de Eccl. c. 14. dist 25. c. pâ—rledis apud Baron Anal. Eccl. an 34. num 2â—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 saying in this manner Receive thou this Wax-light and know that thou art bound to kindle the Lights of the Church in the name of the Lord. And then he delivers them little Pitchers wherein Water and 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 â—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 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 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 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
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 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 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 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
study and desire to God who is the chiefest Good And then we must desire those things that unite us most with God but those things that separate us from him or any way cause us to be disjoyn'd from him are utterly to be remov'd far from our studies and desires Hence we gather how all other things The Third which are call'd Good next after that chiefest and perfect Good are both to be wish'd and pray'd for of God our Father for those Goods that are outward and belong to the Body as Health Strength Beauty Riches Honors Glory which oftentimes afford matter and occasion to Sin for which cause it is that they are not at all devoutly and piously to be pray'd for that Petition shall be limited in these Bounds that we pray for the Conveniences of this Life for necessitie's sake which ground of Prayer is refer'd to God For tho we may in our Prayers ask those things which Jacob and Solomon pray'd for III. How bodily Goods are to be desir'd Gen. 28 20. Prov. 30.8 Jacob thus If he will give me Bread to eat and Clothes to put on the Lord shall be my God And Solomon thus Only give me necessary food Now since of Gods Liberality we are suppli'd with Food and Raiment It is but meet that we remember that Exhortation of the Apostle 1 Cor 7.30 Let them that buy be as tho they possess'd not and those that use this World as tho they us'd it not for the figure of this World passes away Again Psal 61.11 If Riches increase set not your heart upon them Whose fruit and use is only ours but yet so as that we communicate with others as we are taught by God himself If we have Ability IV. The true use of outward Goods if we abound with other outward Goods of the Body let us remember that they are therfore given us that we may serve God with more ease and lend our Neighbor all things of this kind And then for the Goods and Ornaments of the Understanding V. Under what condition Arts and Sciences to be pray'd for of which kind are Learning and Arts we may not pray for them but on this condition only if they will be profitable to us for God's Glory and our Salvation but that which is absolutely and without any adjunct or condition to be pray'd for wish'd and begg'd as we said before is the Glory of God and after that all things else that may joyn us to that most excellent Good as Faith the Fear of God and his Love of which we will speak more fully in the explication of the Petitions For whom we are to Pray NOw it being known what things are to be pray'd for I. There is no sort of Men which are not to be pray'd for the Faithful are to be taught for whom they are to pray Prayer contains Petition and Thanksgiving wherefore we will first speak concerning Petition We must therefore pray for all without any Exception either of Differences of Favour or of Religion For whether he be Enemy Stranger or Infidel he is our Neighbor whom because by God's Command we ought to love it follows that we ought to make Prayers also for them which is the Office of Love for thither tends that Exhortation of the Apostle 1 Tim. 2.1 I beseech you that Prayers be made for all Men. In which Prayer we are first to beg those things which concern the Welfare of the Soul Note and then that of the Body Now we ought to perform this Office first for the Pastors of our Souls II. First We must pray for the Pastors of our Souls Col. 4.3 whereof we admonish'd by the Apostle from his own Example for he writes to the Colossians to pray for him that God would open him a Door of Speech which also he do's to the Thessalonians And in the Acts of the Apostles we read Acts 12.5 That Prayer was made by the Church without ceasing for Peter Of which Duty also we are admonish'd by S. Basil in his Books de Moribus For says he we must pray for them that are over us in the Word of Truth Basil lib. Moral Reg. 56. c. 5. item Homil. in Isaiam In the second place Secondly For Princes we must pray for Princes according to the Sentence of the same Apostle For how great Public Good we enjoy by just and pious Princes there is no one ignorant God therefore is to be entreated that those that are above other Men may be such kind of Persons as they ought to be Vide Tertul. Apolog. 30. ad Scap. c. 2. There are Examples of Holy Men Thirdly For Pious Men. whereby we are admonish'd to pray for good and pious Men for they also stand in need of the Prayers of others Which is so order'd of God that they may not be puff'd up with Pride while they see that they want the Prayers of their Inferiors Besides Fourthly For Enemies Our Lord has commanded us to pray for our Persecuters and Slanderers Matth. 5.44 For Fifthly For Strangers from the Church it is well known from the Testimony of S. Austin that this Practice of making Supplications and Prayers for those that were without the Church was receiv'd from the Apostles That Faith might be given to Infidels that Idol-worshippers might be deliver'd from the Error of their Impiety that the Jews the Darkness of their Souls being dispell'd might receive the Light of Truth that Heretics returning to Soundness of Mind might be instructed in the Precepts of Catholic Doctrin that Schismatics being bound with the Band of true Charity might be joyn'd in Communion with our most Holy Mother the Church from whom they fell away Now how great a force hearty Prayers made for this kind of Men has appears by so many Examples of Men of all sorts which God daily carries being snatch'd out of the Power of Darkness into the Kingdom of the Son of his Love and of Vessels of Wrath he makes them Vessels of Mercy In which Case no one in his right Mind can doubt that the Intercession of Devout Men prevails very much Vide S. Aug Epist 107. ad Vitel. Cyprian de Orat. Domin Item Caelestinum Papam Epist 1. c. 11. And Prayers for the Dead Sixthly For the Dead that they may be delivered from the Fire of Purgatory did flow from the Doctrin of the Apostles concerning which enough was said when we spake of the Sacrifice of the Mass Dionys cap. lib. de Eccles Hierarch c. 6 7. Clem. Pap. Epist 1. lib. Constit Apost Tert. de Coron Milit. in Exhort ad Castit in lib. de Monog Cypr. Epist 66. But those that are said to sin unto Death Seventhly For Sinners Intercessions and Prayers profit them but little yet it is the part of Christian Charity both to pray for them and even with Tears to wrestle for them if by any means they can render
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 3â— 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 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 concluâ—â—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 thiâ—â— 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 Miserie 's the Life of 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 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