remain unmarry'd or that she be reconcil'd to her Husband Note For neither does Holy Church allow a Husband and a Wife to depart each from other without very weighty cause And that the Law of Matrimony may not seem rigorous XXIX How it comes that Indissolubility is more tollerable because it can never for any reason be dissolv'd it must be taught what the Advantages join'd with it are For first First Men should know that in joining Matrimony Vertue and Likeness of Manners are to be regarded rather than Riches and Beauty In which thing no one can doubt that the common Society is very much concern'd Besides Secondly if Matrimony could be dissolv'd by Divorce Men would scarce ever want causes of strife to be daily laid in their way by the old Enemy of Peace and Modesty But now when the Faithful consider with themselves Thirdly tho they want the bed and board of VVedlock yet that they are held bound with the Bond of Matrimony and that all hope of marrying another Wife is cut off for this cause it is that they are slower to anger and discord But if sometimes they proceed to make Divorce Fourthly and yet cannot long endure the want of a Mate they are easily reconcil'd by Friends and return to each other But here the wholsome Admonition of S. Austin is not to be pass'd over by the Pastors Fifthly Lib. de Adulter Conjug c. 6. 9. For he to shew the Faithful that they should not look upon it as a burdensome thing to receive again into favor their Wives which they had put away for the cause of Adultery if they repented of their sin Why says he should not the Faithful Husband receive his Wife again whom the Church receives Or why should not the Wife pardon her adulterous Husband whom even Christ has pardon'd Prov. 18.12 For that the Scripture calls him a Fool who keeps an Adultress it means of her which when she has offended repents not and refuses to leave off the filthiness she has begun From these things therefore it is plain that the Marriages of the Faithful far excel the Marriages both of the Gentiles and of the Jews in perfection and Nobility The Faithful are further to be taught XXX Three Benefits of Matrimony that there are three Benefits of Matrimony Children Faith Sacrament By recompense of which those inconveniencies are lessen'd which the Apostle shews in these words 1 Cor. 7.28 They that are married shall have Tribulation of the Flesh And thereby it comes to pass that the Conjunction of Bodies which without Matrimony are worthily condemn'd is render'd honest Vide Aug. lib. 5. cont Julian c. 5. The First Good therefore is Children The First which are begotten of a just and lawful Wife for this the Apostle reckons so much of 1 Tim. 2.25 that he said The Woman shall be sav'd by the begetting of Children Nor is this to be understood only of the Begetting of Children but also of the Education and discipline of them whereby Children are instructed in Piety So the Apostle presently adds If they remain in Faith The Scripture also admonishes Eccle. 7.25 Hast thou Children teach them and bend them from their Childhood The same thing the Apostle teaches And of this kind of Teaching Tobias Job and other Holy Fathers in Sacred Scripture afford us very fair Examples But what the Duties of Parents and Children are Note will be explain'd more at large in the Fourth Command Now follows Faith The Second which is another Benefit of Matrimony not that Habit of Vertue wherewith we are tinctur'd when we receive Baptism but a kind of Fidelity wherewith the Husband binds himself to his Wife and the Wife mutually binds her self to her Husband and that in such a manner that each of them deliver the power of their Bodies to each other and promises never to violate the Holy Covenant of Marriage This is easily gather'd from those words utter'd by our first Father Gen. 2.24 when he receiv'd Eve his Wife and which Christ our Lord afterwards approv'd in the Gospel Wherefore a Man shall leave his Father and Mother and cleave to his Wife and they Two shall be One Flesh Also from that place of the Apostle 1 Cor. 9.4 The Woman has not power of her own Body but the Man and in like manner the Man has not power of his own Body but the Woman Wherefore those more grievous Punishments were most justly appointed by the Lord in the Old Law against Adulterers Levit. 20. â—0 because they broke this Material Faith The Faith of Matrimony requires further Note that the Husband and Wife be joyn'd together in a kind of singular holy and pure love nor may they love as Adulterers do among themselves but as Christ lov'd the Church For this Rule the Apostle prescrib'd Ephes 3.25 when he said Men love your Wives as Christ also lov'd the Church which certainly he embrac'd with that immense Charity not for his own profits sake but proposing to himself the advantage only of his Bride The Third Good of Matrimony is call'd the Sacrament The Third to wit the Bond of Marriage from which they can never be dissolv'd 1 Cor. 7.19 For as the Apostle has it The Lord has commanded that the Wife depart not from her own Husband But if she depart that she remain unmarri'd or be reconcil'd to her Husband and that the Husband put not away his Wife For if Matrimony as it is a Sacrament signifie the Conjunction of Christ with his Church it must needs be that as Christ never separates himself from his Church so a Wife as to the Bond of Matrimony can never be separated from her Husband But that this holy Society may be the better preserv'd without Quarrel the Duties of the Husband and of the Wife as they are describ'd by S. Paul and S. Peter the Prince of Apostles are to be taught Vide Aug. lib. 1. de Adulterin conjug c. 21. 22. de bono Conjug c. 7. de Nupt. concupisc lib. 1. c. 10. It is the Part of the Husband therefore liberally and honorably to treat his Wife XXXI The Duty of the Husband towards the Wife First for which purpose it ought to be remembred that Eve was call'd the Companion of Adam when he said The Woman thou gavest me for a Companion For which cause it was as some of the Fathers have taught that she was not formed out of the Feet but out of the Side of the Man Ev'n as also she was not made of the Head that she might understand that she is not the Mistress of her Husband but rather subject to him Besides Secondly it is the Office of the Husband to be always imploy'd in the Study of some honest thing both to provide those things which are necessary for the Sustenance of his Family and also that he grow
not sluggish and idle from whence flow the Vices of almost all And then Thirdly rightly to order his Family to appoint them all their Business and to hold them in their Duty And again XXXII The Duty of the Wife First 1 Pet. 3.12 the Parts of the Wife are these which the Prince of Apostles reckons up when he says Let Women be subject to their own Husbands that if any believe not the Word by the Conversation of their Wives they may be gain'd without fear considering your holy Conversation in fear whose adorning let it not be outward in braided hair or glittering of Gold or of Clothes and Apparel 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
and scarcer Which thing belongs also to all things necessary for Food and Life to whom pertains that Curse of Solomon He that with-holds Corn shall be cursed by the People Which kind of Persons the Curats shall admonish of their Wickedness and chide them soundly and plainly shew them the Punishments threatned to those Sins Thus far of what is forbidden XXI Of Restitution Now we come to what is commanded Where Satisfaction or Restitution has the first place for the Sin is not forgiven unless the Thing taken away be restor'd But because not He only who committed the Theft XXII Who are bound to Restitution or who stole ought to restore it but all they also who were Partakers of the Theft are bound to this Law of Restitution it must be shew'd who they are that cannot be excus'd from this Necessity of making Satisfaction and Restitution Now there are many sorts of them First Those that command Theft and the first is of those that command others to steal and these are not only the Companions and Authors of Thefts but even the very wors t Thieves of all Another sort is of those Secondly Thâ—se that perswade to it who being like the former in Will but not in Powor are notwithstanding to be rank'd in that Degree of Thieves who tho they cannot command are yet the Persuaders and Procurers of Thefts Thirdly Those that consent to it The third sort is of those that consent with Thieves The fourth sort is of those Fourthly Those that partake od it Psal 49. that being Partners in the Thefts make a Gain to themselves from thence if so be that it may be call'd Gain which unless they reject exposes them to eternal Torments to whom David speaks thus When thou saw'st a Thief thou consentedst with him The fifth sort of Thieves is of those Fifthly Those that do not hinder it who when they could hinder Thefts to be done are so far from opposing and hindring them that they permit and give them leave The sixth sort is of those Sixthly Those that do not discover it who certainly know both that the Theft was committed and where it was done and yet do not discover it but make as tho they were ignorant of it The last sort is that which contains all the Helpers Seventhly Those that protect the Thief Concealers and Defenders of Thieves and those who give them House and Harbor All which kind of Persons ought to satisfie those who had the Damage and are earnestly to be exhorted to that Duty Nor are they altogether clear of this Sin Eighthly Those that com nend him Ninthly who approve and commend Theft Nor are those Children and Wives free from this Fault that privily take Mony from their Fathers and Husbands But now XXIII Of Works of Mercy in this Commandment there is this further Meaning That we compassionate the Poor and Needy and relieve their Streights and Hardships with our Ability and Power Which Argument because it is very often and very largely to be handled the Curats may gather Matter enough whereby to perform this Duty out of the Books of these most Holy Men Cyprian John Chrysostom Gregory Nazianzen and others who have wrote excellently of Alms-deeds Cyprian lib. de Opera Eleemosyn Chrysost Hom. 32. ad Pop. Antioch Hom. 32. 34. in Matth. Vide etiam Hom. 16.37 ad Pop. Antioch Nazianz Orat. de Pauperum amore Aug. Serm. 50. 227. de Tempore item Hom. 18 19 28 45. XXIV Motives to persuade to Mercy The First For the Faithful are to be inflam'd to the Study and Chearfulness of helping those who are to live upon others Mercy And they are also to be taught how necessary Alms-deeds are to wit that we be liberal in our Work and Deed towards those that want and that by the most true Argument That in the last Day of Judgment God will detest and condemn to everlasting Flames those that omit and neglect the Duties of Alms-deeds but will commend and bring into his Heavenly Kingdom those that have been bountiful to the Needy Both which Sentences were pronounc'd by the Mouth of Christ our Lord Come ye blessed of my Father possess the Kingdom prepar'd for you and Depart from me ye cursed into everlasting Fire Besides The Second Luke 6.38 the Priests shall use those Places very fit to perswade hereto Give and it shall be given you They shall produce the Promise of God The Third than which nothing can be imagin'd more full nothing more glorious For Mar. 10.29 there is no one that shall have left c. that shall not only receive an hundred-fold now in this World but in the World to come Life everlasting And they shall add that which was spoken by Christ our Lord The Fourth Luc. 16.9 Make ye Friends of the Mamnton of Vnrighteousness that when ye fail they may receive you into everlasting Tabernacles And they shall expound the Parts of this necessary Duty XXV We must lend freely for nothing that those that cannot give to the Needy for Maintenance of Life may yet at least lend to the Poor according to Christ our Lord 's Appointment Lend ye to them that need Luc. 6.34 hoping for nothing from thence And the Blessedness of so doing David has express'd Psal 111.5 Blessed is the Man that takes pity and lends Now it is the Part of Christian Piety XXVI We must labor to relieve the Poor unless they have some other way of doing them good who have need of other Mens Mercy to relieve them with Food as also for avoiding of Idleness with their Work their Labor and their Hands to get those things whereby they may relieve the Want of the Needy To this the Apostle exhorts all by his own Example in his Epistle to the Thessalonians 2 Thess 5.7 1 Thess 4. â—1 in these words For ye know how ye ought to imitate us And to the same Do your endeavor to be quiet and to do your Business and labor with your Hands as we have commanded you Eph. 4.25 And to the Ephesians Let him that stole steal no more but rather let him labor working with his Hands that which is good that he may have wherewith to give to him that suffers want We must also use Frugality XXVII We must have frugally and not be over-chargeable to others lest we be troublesom and burdensom to them And this kind of Temperance was very apparent in all the Apostles but it shone most bright in S. Paul who wrote thus to the Thessalonians 1 Thess 2 9. Ye remember Brethren our Labor and Travel laboring night and day that we might not be chargeable to any of you we preach'd to you the Gospel of God And the same Apostle in another place In labor and travel working night and day that we might not be burdensom to any of you But that the
be call'd an Heretic 86 The Command of Honoring Parents 381 What Honor is Pag. 385 Parents of all kinds are to be honor'd ibid. The Duties of Honor which we owe to Parents 386 The Honor due to Parents after their Death 388 What Advantages they reap that honor their Parents 390 Who honor not their Parents may fear an untimely Death 391 392 Hope of obtaining is of great use to obtaining 467 How we ought to devote our selves to God in hope of the Reward of Heaven 506 Our Hope should be wholly plac'd in God's Love ibid. We ought to hope to obtain Pardon of Sin 520 How to get Hope even in Temptations 535 536 We are to hope in God's Protection when we are tempted ibid. Why a Husband ought to love his Wife 327 The Duty of a Husband to his Wife ibid. c. Hypocrites pray not from their Heart 470 The Hypocrites Practice in Praying to be avoided ibid. I JEsus the Son of God alone was able to reconcile us to God 29 How great profit they have that believe Jesus Christ to be the Son of God Pa. 29 What the Name Jesus signifies 31 How the Name Jesus contains all his other Names 3â— Jesus Christ Supreme King Priest and Prophet 33 Jesus the Son of God true God 34 Jews see Hebrews To have the Images of Christ and of the Saints in the Church is not only lawful but very profitable for the Faithful 351 When any one before the Images of the Saints prays the Lord's Prayer what he ought to think 464 465 The Incarnation of the Word of how great value it is to us 38 One Person alone wrought not all the Mysteries of the Incarnation 39 No Confusion of the Natures made by the Incarnation 40 Why in a peculiar manner the Work of the Incarnation attributed to the Holy Ghost 39 In the Mystery of the Incarnation some things done beyond and some things by the Order of Nature 40 The Wonders that hapned in the Incarnation of the Word ibid. All Inconveniences to be born patiently 540 Infants see Baptism An Infidel being converted to the Faith is to keep his first Wife Pag. 323 Man's Ingratitude towards God 538 Inhumanity to be avoided by him that desires that God should hear him 466 Christians by all means to be perswaded to forget Injuries 528 How to perswade Men to forget Injuries ibid. Injuries to be forgiven of him that would be forgiven of God 531 God requires of us to forget Injuries ibid. What Advantages they get that forgive Injuries 402 The Inconveniencies they fall into that will not forgive Injuries 403 Remedies to lay aside Injuries 404 Forgetting of Injuries the best Alms. 402 Who are desirous to forget Injuries ought to use in the Lord's Prayer that Petition Forgive us c. and why 528 Why Christ will be the Judge of all 72 Of the Last Judgment ibid. Christ's Judgment of us twofold 73 The Necessity of a General Judgment 73 74 Judges that take Bribes are Robbers 418 Judgment in Civil Courts to be administer'd according to Justice and the Laws 428 429 The Power of Jurisdiction how prov'd Pag. 267 Original Justice given of God to Man beyond the Power of Nature 27 He cannot be justified that is not ready to obey all God's Commands 337 The Justification of a Sinner is a Work of God's Infinit Power 104 It is given by the Sacraments as by Instruments 134 K THe Dignity and large Power of the Keys 104 All have not the Power of the Keys ibid. Kings are to be obey'd 390 The Kingdom of Heaven 489 The Kingdom of Heaven to be pray'd for before all things else 490 The praying for the Kingdom of Heaven contains a great heap of excellent Gifts ibid. The Kingdom of Christ is not of this World 493 What the Kingdom of God is ibid. The Kingdom of God is within us ibid. VVhy the Kingdom of Christ call'd Justice ibid. The Kingdom of Grace put before the Kingdom of Glory 494 The Kingdom of Christ which is the Church 495 The Propagation of the Kingdom of the Church ibid. How the Kingdom of God comes upon Sinners P. 495 How the Kingdom of Christ is sought ibid. The Excellency of the Kingdom of Heaven 496 God affords us Assistances to obtain the Kingdom of Heaven 497 Those that would enter into the Kingdom of Heaven ought to beg of God that his Will be done 498 L THe Last Things to be often remembred 78 The Law of Nature the same with the Written Law 334 What the Law of Nature is ibid. They break the Law of Nature that spare not their Enemies 527 The Law of the Decalogue is no new Law but the Law of Nature illustrated 334 With how great Majesty the Law was given 335 The Laws of Nature not hard 336 The Law is to be obey'd ibid. The Benefit of observing the Law 337 To know God to be our Lord makes us more ready to keep his Law 341 Every Law induces Men to obey it either for love of Reward or fear of Punishment 352 The way and manner of keeping the Law God's Law is to be kept in the inward Sense of the Soul Pag. 440 The difference between Divine and Human Laws ibid. God's Law is as a Looking-glass wherein we may see the Deformities of our Nature ibid. Life eternal what it signifies 117 c. Man's Life on Earth a Temptation 539 Our Life and Salvation depend upon God 515 All kind of Lying is to be avoided c. See the Eighth Commandment M THe Honor due to Civil Magistrats 389 When Magistrats are to be obey'd and when not 390 Man form'd after God's Image and Likeness 27 Man last created made immortal by Divine Gift not by Natural Vertue ibid. The first Fall of Man 29 How much a Christian Man is oblig'd to Christ 37 Men ought to be studious of God's Honor. 354 How Man is oblig'd to God 478 Mans Misery 491 Mans Misery by reason of Adam's Sin 499 Men compar d to Sick Folks and to those that have lost their Taste 499 500 Men compar'd to Children Pag. 500 Man tho justified cannot so tame the Lusts of the Flesh as never more to stir in him 501 Voluptuous Men Strangers to Divine Pleasure 503 Mans Instability 491 Mans Weakness 510 With what kind of Curse Man was condemn'd after Adam's Sin ibid. Mans Folly and Weakness 533 Virgin Mary see the Third Article of the Cred. 32 463 The Sacrifice of Mass the same with that on the Cross 236 Mass a Propitiatory Sacrifice and not only Commemorative ibid. Mass offer'd for and profits the Dead 237 The Rites of Mass not superfluous ibid. The Matter or the Sacrament of the Eucharist see Eucharist The Matter of the Sacrament of Penance see Penance Matter of the Sacrament of Extream-Unction see Extream-Vnction Matrimony whence so call'd 314 The Sacrament of Matrimony call'd by divers Names ibid. The Definition of Matrimony and the Declaration thereof 315 They cannot enter into Matrimony
is no country how remote soever no place so well fortifi'd there can no corner of Christ'ndom be found whereinto this plague has not endeavour'd secretly to creep For those who intended with themselves to corrupt the minds of the faithful VIII By what arts she scattered her errors knowing well that they cou'd not have particular conference with all to whisper their venome into their ears have gone another way to work whereby they have much more easily and diffusedly scatter'd the seeds of their impious errors For besides those vast volumes wherewith they have endeavoured to overthrow the Catholic religion whereof to beware there was no great need perhaps of any great pains or circumspection since they contain'd so manifest heresie they have also writt'n infinite books which carrying in them a pretence of godliness it is incredible how easily they have deceiv'd the unwary minds of the simple Wherefore the fathers of the general Council of Trent IX Why the Council of Trent commanded Sess 14. cap. 7. and Sess 25. in the end that this Catechism shou'd be publish'd being earnestly desirous to apply some wholesome remedy to this so great and dangerous evil thought it not enough to determine the more weighty points of Catholic doctrine against the heresies of our times but held it further necessary to appoint some certain way and rule of instructing Christian people in the rudiments of faith Which in all Churches they are to observe to whom is lawfully committed the charge of pastor and teacher There have been many heretofore imploy'd in this kind of writing X. The authority and scope of this Catechism very commendable both for piety and learning But yet the Fathers thought it wou'd be very useful That a book shou'd be publish'd by authority of the holy Synod whence the Curates and all others to whom the office of teaching is committed many find and fetch certain precepts and rules for the edification of the faithful that as there is one God and one faith so also there may be one common rule and prescript form of teaching Christian people all offices and duties of piety Now there being so very many things which seem to belong to this matter XI What it is this Catechism treats of it is not to be suppos'd therefore that it was the design of the holy Synod to comprehend and exactly explain all the dogms or opinions of Christian faith in one book which they are use to do who profess to handle all the whole doctrine and institution of religion For that wou'd be a labor almost endless and indeed not so very suitable to the purpose But because the holy Synod intended to instruct only the Curats and those who have cure of Souls in the knowledg of those things which most properly belong to the Pastoral office and accommodated to the capacity of the Faithful she undertook to handle those things only which might assist the pious endeavour of the Pastors in this matter if they have not bin so conversant and well skill'd in the more difficult disputes of divine matters Which things seeing they are so XII What things are to be observed in teaching before we come to handle those things severally in which the sum of this doctrin is contain'd the order of our design requires That some few things which Pastors ought to consider and lay before their eyes shou'd be explain'd That they may know whither as to the end all their aim labors and studies are to be directed And by what means they may the more easily compass and effect the thing they desire This therefore seems to be the chief to remember XIII The first That all Christian knowledg or learning is contain'd in this point or rather as our Savior says Joh. 17.3 This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent Wherefore the labor of a Preacher in the church ought especially to be imployed in this That the faithful may earnestly and from the very bottom of their souls desire to know Jesus Christ and him crucifi'd 1 Cor. 2.2 and most assuredly perswade themselves and with the deepest affection and devotion of heart believe Acts 4.2 That there is no other name under Heav'n given to men whereby they must be sav'd For he is the propitiation for our sins But because hereby we know that we know him XIV The second 1 Joh. 2.3 if we keep his commandments the next thing and as we have already said very closely join'd with it is That he also evidence that the faithful ought not to lead their life in sloth and idleness 1 Joh. 2.6 but that we ought so to walk even as Christ walked and that with our utmost endeavors we shou'd follow after justice godliness faith charity meekness Tit. 2.14 For he gave himself for us that he might redeem us from all iniquity and purifie to himself an acceptable people zealous of good works Which the Apostle commands the Pastors to teach and exhort But whereas our Lord and Savior has not only said XV. T e third Matt. 22.40 1 Tim. 1.5 Rom. 13 18. but by his own example has also evidenc'd That all the whole Law and Prophets do depend on Love or Charity and the Apostle afterwards confirm'd That Charity is the end of the commandment and the fulfilling of the law none can doubt but that this as a principal duty ought with all diligence to be taken care of That the faithful be excited to the sincere love of the immense goodness of God towards us and being inflam'd with a kind of divine ardor be wrapp'd up to the supream and most perfect good To adhere to which he sufficiently feels it to be the most true and solid happiness who can say with the Prophet Psal 72.25 1 Cor. 12. â—1 2 Cor. 13.8 What have I in Heav'n but thee and what on earth do I desire besides thee This indeed is that more excellent way which the Apostle has shewn when he directs all the course of his doctrine and teaching to charity which never fails For whether any thing be propos'd to be believ'd to be hoped to be done the love of our Lord ought always so to be recommended therein that any one might perceiv all the works of perfect christian vertue to have their birth or original from love only nor are they to be referr'd to any other end than to love only But whereas in teaching any thing XIV The four h. it is of very great importance whether you teach it in this or that way or method so especially is this to be reputed very useful in teaching Christian people For the age understanding manners and condition of the hearers is to be observed 1 Cor. 9.19 That he who teaches may become all things to all men 1 Cor. 4.12 and that he may gain all to Christ and be able to approve himself a faithful
every year communicate at Easter shall be driven away from the Church Concil Lateran c. 28. habetur l. 5. decretal tit de Poenis remiss c. Omnis utriusque sexus Trid. Sess 13.9 Neither let the Faithful think that this is enough LXIII The Faithful to be exhorted to the frequent use of the Eucharist that obeying the authority of this Decree they only once a year receive the Lords Body but let them know that they ought oftner to receive the Communion of the Eucharist But whether it be more expedient so to do every Month or every Week or every Day Aug. there can be no certain Rule prescrib'd for all But yet this is S. Austins most sure Rule So live that thou mayst receive every Day Wherefore the Curats shall be ready to exhort the Faithful diligently that as they think it necessary to afford nourishment to their Bodies every Day so also that they cast not off the care of feeding and nourishing their Soul every day with the Sacrament for it is plain that the Soul no less wants her Spiritual Meat than the Body her natural Food And it will be extreamly profitable in this place to repeat those exceeding great and divine Benefits which as was before shew'd we obtain by Sacramental Communion of the Eucharist And this figure also shall be added that every day the Israelites ought to refresh the strength of their Bodies with Manna Exod. 16. And also the authorities of the Holy Fathers which greatly commended the frequent receiving of this Sacrament Neither was it the Opinion of that one only Holy Father S. Austin Thou daily sinnest daily receive but whosoever diligently observes will easily find that the same was the sense of all the Fathers that have written of this matter To frequent Communion do exhort Aug. de verb. Dom. serm 28. sed hic serm cum non sit Aug. sed Ambr. l. 5. de Sacram. c. 4. rejectus est in apendicem tomi 10. Item vide eund Aug. Epist 118. c. 3. Item Ignat. ad Ephes satis ante fin Basil Epist ad Caesar patr Ambr. lib. 3. de Sacram. c. 4. Chrys hom 61. ad pop Antioch Cypr. de Orat. Domin ad haec verba Panem nostrum quotid Hieron Epist 28. ad Lucin. vers finem Cyril lib. 3. in Joan. c. 34. de consec dist 2. per multa capita hac de re And in former daies there was a time when the Faithful daily receiv'd the Eucharist LXIV Antiently the Faithful communicated every day Act. 2.42 as we understand from the Acts of the Apostles For all who then profess'd the Christian Faith did so burn with true Christian Charity that when without intermission they were at leisure for Prayers and other duties of Piety or Devotion they were always found ready prepar'd daily to receive the Sacred Mysteries of the Lords Body The most holy Martyr and Pope Anacletus in some measure renew'd this De consec dist â— c. 1â— For he commanded That the Ministers who perform'd Masse should communicate Which thing he affirm'd to have bin ordain'd by the Apostles And it was a long while a Custom in the Church that the Priest as soon as the Sacrifice was ended when he took the Eucharist turning to the people that were present invited the Faithful to the Sacred Table in these words Come Brethren to the Communion Then those that were prepar'd took the Sacred Mysteries with the most profound Devotion Of daily Communion See Dionys de Eccles Hierar c. 3. parte 2. Hieron Epist 28. ad Lucin. Greg. l. 2. dialog c. 23. Item lib. de Ecclesiast dogmat c. 53. citatur de de consec dist 1. c. 23. But when Charity and Devotion grew so cold LXV Thrice a year antiently appointed to communicate that the Faithful very rarely came to the Communion is was decreed by Pope Fabian That all should receive the Eucharist thrice every year at the Nativity of our Lord at Easter and at Whitsuntide and the same thing was afterwards confirm'd by many Councils and especially by the First Council of Agath Fabiani decretum habes de Concer dist 2. c. 16. ibid. citatur Concil Agathem sec 18. c. Saeculares But when the matter grew to that pass LXVI When commanded to communicate once a year that that holy and wholesome precept was not observ'd but the Communion of the Eucharist was put off for many years together it was decreed in the Council of Lateran That all the Faithful should once a year at least receive the Sacred Body of the Lord But those who neglected to do so were forbid to enter into the Church Citatur lib. 5. decret tit de Poenit. remiss bap Omnis utriusque sexus Now altho this Law LXVII Before the use of Reason none may communicate establish'd by the Authority of God and his Church belong to all the Faithful Yet it must be taught that they are excepted who by reason of the tenderness of Age have not yet the use of Reason for these know not how to make a difference betwixt the Sacred Eucharist and Prophane and common Bread Nor can they bring that devotion of Heart and Religion to the receiving thereof as is fit and it also seems very disagreeable to the Institution of Christ our Lord Mat. 26.26 for he says Take and Eat LXVIII The Eucharist antiently given to Infants but it is manifest enough that Infants are not capable to take and eat In some places it was indeed an antient custom to give the Sacred Eucharist even to Infants but yet both for the reasons before mention'd and for Others also very agreeable to Christian Piety the same has long-a-go Note by the Churches Authority bin forborn Cypr. de Lapsis post med But at what age the Sacred Mysteries are to be given to Children no one can better determine than the Father and Priest to whom they confess their sins for it belongs to Them to try and examine the Children whether they have learn'd the knowledg of this admirable Sacrament and have any rellish to it Moreover to Mad-men LXIX When the Eucharist ought not to be given to Mad people Con. Carth. 4.76 who then are far from the sense of Devotion the Sacraments ought not to be given Altho if before they fell into madness they evidenc'd a pious and religious disposition of mind the Eucharist may be administer'd to them at the end of their Life as was decreed by the Council of Carthage so that there be no danger to be fear'd of Vomitting or other Indignity and Inconvenience But now as to the Rite or manner of Communicating LXX The Priests only may communicate under â—oâ—h Species the Curats may teach That by the Law of the Church it is prohibited that any one without the Authority of the Church except the Priests who consecrate the Lords Body in the Sacrifice should take the Sacred Eucharist in both kinds
that he might be able to teach the Mysteries of Christian Faith and the Precepts of the Divine Law to the People and stir up the Faithful to Vertue and Piety and reclaim them from Vice For there are Two Functions of a Priest Whereof the One is that he rightly make and administer the Sacraments The other that he instruct the people committed to his charge in those matters and things which are necessary to Salvation For Malachy testifies Mal. 2.7 The Priests Lips preserve knowledg and they require the Law from his Mouth Because he is the Angel of the Lord of Hosts As therefore in one of these tho he be qualifi'd bu◠with small learning he may perform what he ought to do Yet the other requires no small but rather an exquisite stock of Learning altho the highest pitch of the Knowledg of hidden matters is not equally requir'd in all Priests but that which is sufficient for every one for the discharge of his own proper Office and Ministery Now this Sacrament is not to be given to Boys Furious or Mad-men LIV. Boys Furious and Mad-men not to be ordain'd because they want the Use of Reason altho if it were administer'd even to them also it ought certainly to be believ'd that the Character of this Sacrament is imprinted upon their Souls But what Year of Age is to be look'd for Not of ripe Age. for these several Orders it is easie to know from the Decrees of the Sacred Council of Trent Servants also are to be excepted Servants for neither ought he to be dedicated to Divine Worship who is not at his own dispose but in the Power of another And Men of Blood and Manslayers Man-slayers because by Ecclesiastical Law they are repell'd and are irregular Also Bastards Bastards and all those who were not begotten in lawful Wedlock For the same Law teaches that those that are dedicated to Sacred things should have nothing in them which might seem worthily contemptible or despicable to others Lastly Deform'd in Body they ought not to be admitted who are Creeples or deform'd with any notable Uncomeliness of Body For that Deformity and Debility must needs both cause offence and also hinder the Administration of the Sacraments And now these things being expounded LV. The effects of the Sacrament of Order The First it remains that the Pastors teach what the effects of this Sacrament are And it is manifest that tho the Sacrament of Order as before was said belongs chiefly to the profit and beauty of the Church yet the Grace of Sanctification is wrought also in the Soul of him who is initiated into Order Because he is render'd fit and qualifi'd for the due discharge of his Duty and for the administring of the Sacraments even as by the Grace of Baptism every one is made fit to receive the other Sacraments And it is evident that another Grace also is given in this Sacrament The Second to wit a special Power which is referr'd to the most holy Sacrament of the Eucharist in the Priest indeed full and perfect as being he alone that can consecrat the Body and Blood of our Lord But in other Ministers of inferior Orders greater or less according as every one by his Ministery comes more or less to the Sacraments of the Altar And this also is call'd a spiritual Character The Character because they that are tinctur'd with Sacred Order are by a certain inward Mark impress'd upon the Soul distinguish'd from the rest of the Faithful and wholly bound to Divine Worship to which the Apostle seems to have had respect when he said to Timothy Neglect not the Grace which is in thee 1 Tim. 4. which was given thee through Prophecy with the Imposition of the Hands of the Presbytery And elsewhere 1 Tim. 7. I admonish thee that thou stir up the Grace of God which is in thee by the Imposition of my Hands This is sufficient to have bin spoken concerning the Sacrament of Order For we undertook to deliver to the Pastors only the more weighty heads of Matters that they might furnish them with arguments to teach and instruct the Faithful in Christian Piety Of the SACRAMENT of MATRIMONY BEcause the Pastors ought to propose to Christians a bless'd and perfect Life I. The Vertue of Continency to be desir'd of all 1 Cor. 7 7. it were much to be wish'd for them also what the Apostle wrote to the Corinthians that himself desir'd in these words I will that all Men be even as I my self To wit that All would follow the Vertue of Continence For there can nothing in this life fall out more happy to the Faithful than that the Mind being distracted with none of the cares of the World being quiet and restrain'd from every Lust of the Flesh may take rest and satisfaction only in the study of Piety and the Thoughts of heavenly things But because II. The Holiness of Matrimony diligently to be taught Joh. 2.2 as the same Apostle testifies every one has his own proper gift from God one after one sort and another after another sort and Matrimony is adorn'd with many and divine Blessings so that is is truly and properly reckon'd among the other Sacraments of the Catholic Church and the Lord himself honour'd the celebration of Marriage with his own presence it sufficiently appears that the Doctrin thereof is to be taught especially since we may observe that both S. Paul and the Prince of Apostles also have exactly left in writing in many places not only those things which belong to the Dignity but also to the Duties of Matrimony For being inspir'd with the Spirit of God they very well knew how great and how many advantages might come to the Christian Society if the Faithful rightly understood the Holiness of Matrimony and kept it inviolable And on the contrary That being not well understood or neglected that very many and very great Calamities and Hurts are brought upon the Church First therefore the Nature and Vertue of Matrimony is to be explain'd III. What is chiefly to be explained concerning Matrimony For since Vice often bears the Resemblance of Goodness heed must be taken lest the Faithful being deceiv'd with a false shew of Matrimony pollute their Soul with Filthiness and hurtful Lusts For declaring whereof some may begin with the signification of Matrimony Matrimony is therefore so call'd IV. The various names of Matrimony because the Woman desires to be married chiefly that she might become a Mother Matrem Or else because to conceive to bring forth and to bring up is the part of a Mother Matrix It is also call'd Wedlock Conjuginm à conjungendo a joyning together Wedlock because a lawful Woman is bound with her Husband as it were in one Yoak Besides it is call'd Marriage Nuptiae because as S. Ambrose says Marriage for Modesties sake Maids cover'd or veil'd themselves
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
what kind of Life they lead Note and what kind of Manners they use that profess Religion just so is the Unlearned Multitude us'd to judge of Religion it self and of the Author of it Wherefore they that live according to Christian Religion XIII To what Christians are oblig'd in this part which they have undertaken and square their Discourse and Actions according to its Rules give a great occasion to others of praising and celebrating with all Honor and Glory the Name of our Heavenly Father For the Lord himself has requir'd this of us that by our vertuous and illustrious Actions we provoke Men to praise and glorifie the Name of God to whom he thus speaks in the Gospel Matth. 6. Let your Light so shine before Men that they may see your good Works and glorifie your Father which is in Heaven And the Prince of the Apostles 1 Pet. 2.4 Having your Conversation honest among the Gentiles that considering you in your good Works they may glorifie God The SECOND PETITION Thy Kingdom come THe Kingdom of Heaven I The whole Gospel directs us to the Kingdom of God Mat. 3.2 which we pray for in this other Petition is of such a sort that thither is referr'd and terminated all the Preaching of the Gospel For thence S. John the Baptist began his Exhortation to Penance Do Penance says he for the Kingdom of Heaven is at hand Nor did the Saviour of Mankind take the ground of his own Preaching elsewhere And in that saving Sermon of his wherein on the Mount he shew'd his Disciples the way of Bliss for the intended Argument of his Discourse as it were he took his Text from the Kingdom of Heaven Blessed says he Mat. 4.17 are the Poor in Spirit because theirs is the Kingdom of Heaven And to those that would have staid him he gave this Cause for the necessity of his Journy Mat. 5.3 Luc. 4.43 I must preach the Gospel of the Kingdom of God to other Cities also for therefore I am sent This Kingdom therefore he commanded the Apostles afterwards to preach as he answer'd him that said he would go bury his Father Mat. 10.17 Luc. 8. Act. 1.3 Go thou and preach the Kingdom of God And when he was risen from the Dead for those Forty days wherein he appear'd to his Apostles he spake concerning the Kingdom of God Wherefore the Curats shall diligently handle this Point of the second Petition II. The Pastors Duty that their Faithful Hearers may understand how great the Efficacy and Necessity of this Petition is And first III. Why this Petition distinct from the rest This Consideration will furnish them with abundance of Matter for the explaining of this Point well and wisely that tho this Petition be joyn'd with all the rest yet he commanded this also to be us'd separately from the rest that what we pray for we may seek with our utmost endeavor Mat. 6.33 For he says Seek first the Kingdom of God and the Righteousness thereof and all these things shall be added to you And indeed so great a confluence and plenty of Heavenly Gifts is contain'd in this Petition IV. What this Petition comprehends that it contains all things necessary for the Security of our both Corporal and Spiritual Life But how shall we call him worthy of the Name of a King Note who takes no care of those things that concern the Welfare of the Kingdom Now if Men be careful for the Safety of their Kingdom with how great Care and Providence must it be believ'd that the King of all Kings defends the Life and Welfare of Men In this Petition therefore of the Kingdom of God V. All things necessary are here pray'd for are comprehended all things whatsoever which in this Pilgrimage or Exile rather we stand in need of which God graciously promises that he will grant for immediately he subjoins All these things shall be added to you VVhereby he plainly declares VI. How great Gods Bounty is that he is a King that largely and bountifully supplies Mankind Upon the consideration of which infinit Bounty David being fix'd sings thus The Lord is my King therefore I shall want nothing Psal 22.1 But it is not enough earnestly to seek the Kingdom of God VII To be heard in this Petition what is necessary unless together with our Petition we use all other Means whereby it is sought and found For those Five Foolish Virgins indeed earnestly sought it after this manner Lord Lord open to us Mat. 25.21 but yet because they did not well guard their Petition they were shut out and not without cause for that Sentence came out of God's own Mouth Mat. 7.21 Not every one that says to me Lord Lord shall enter into the Kingdom of Heaven VVherefore the Priests VIII How to stir up the Desire of the Kingdom of Heaven and those that have Cure of Souls shall draw out of the most flowing Fountains of Sacred Scripture those things that may move in the Faithful the Study and Desire of the Kingdom of Heaven and which may put before their Eyes their calamitous State and Condition and which may affect them so as that looking about them and recollecting themselves they may be brought back to the remembrance of that highest Bliss and those unspeakable good things wherewith the everlasting House of God our Father abounds For here we are but mere Exiles IX How many and great the Miseries of this Life are Gal. 5.17 and Inhabitants of that place wherein the Devils dwell whose spite against us can be mitigated by no means for they are most hurtful and implacable to Mankind And what shall we say of those domestic and intestine Quarrels which the Soul and Body the Flesh and Spirit daily make among themselves wherein we ought always to fear lest we should be worsted And it is to be fear'd yea we should presently fall were we not defended by the Protection of Gods right Hand which weight of Miseries when the Apostle perceiv'd Rom. 7.24 he said O wretched Man that I am who will deliver me from the Body of this Death This Misery of Mankind X. How we come to know more readily the greatness of Mans Misery altho it be well known of it self yet it may more easily be understood from the Contention of other Natures and created things For we see it seldom happen in them whether void of Reason or Sense that a-any of their Natures so decline from their proper Actions Sense or Motions that were implanted in them as to forsake their appointed and determin'd End This appears in the Beasts of the Field in Fishes and Birds so that the Matter wants nothing to be said for the clearing of it If you look up to Heaven do ye not perceive it to be most true which was said by David Psal 118.89 Thy Word O Lord endures for ever in Heaven to
to beg of God not to suffer us to be led into Temptation but also in that Sermon which he made to the Holy Apostles about the time of his Death when indeed he said that they were clean he admonish'd them of this Duty in these words Joh. 13.10 Mat. 26.4 Pray that ye enter not into Temptation Which Admonition being made again by Christ our Lord he said a great Charge upon those that have Cure of Souls to be diligent in stirring up the Faithful to the frequent use of this Prayer that when every hour there are so great Dangers of this kind intended against Men by their Enemy the Devil they may earnestly beg of God who alone is able to drive them away in this Prayer Lead us not into Temptation But the Faithful will understand how much need they have of this Divine Help IV. How great the necessity of this Petition is if they but remember their own Weakness and Ignorance if they remember that Sentence of Christ our Lord The Spirit indeed is ready but the Flesh is weak if they remember what heavy and destructive Accidents Men would fall into by the Devil's means if they were not upheld by the help of God's Right Hand What clearer Example of Man's Weakness can there be Examples of our Weakness than that of Sacred Quire of Apostles who before were of a stout Courage but upon the first Terror laid in their way forsook our Savior and fled Altho that of the Prince of Apostles himself is yet more clear who after so large a Profession of singular both Resolution and Love to Christ our Lord when but a little before being very confident of himself he said thus If I were to die with thee yet I will not deny thee yet presently at the Voice of a silly Maid he protested with Oaths that he knew not our Lord. Mat. 26.35 And the Reason is Note because his Strength was not answerable to that very great Willingness of his Spirit But if the most holy Men have grievously sinn'd thro the Weakness of Human Nature Note again to which they trusted too much how are others to fear who come far short of them in Holiness VVherefore let the Curat propose to the Faithful the Fights and Dangers wherein we are daily engag'd V. To how many Dangers of Temptations Men are expos'd while our Souls continue in these mortal Bodies which on every hand the Flesh the VVorld and Satan oppose VVhat Anger what Lust or Covetousness can do in us how few are there in the VVorld that are not compell'd to their great damage to feel VVho is there that is not wearied with these Goads who feels not these Thorns VVho is not scorch'd with these secret Firebrands And indeed their Blows are so many and their Importunities so various that it is a very hard matter not to receive some grievous VVounds And besides these Enemies which lodge and live with us there are moreover those most bitter Enemies of whom it is written Eph. 6 22â— We wrestle not against Flesh and Blood but against the Rulers of this World of Darkness against Spiritual Wickedness in Heavenly things For to the inward Combats VI. How great the violence of the Devils is the outward Violence and Assaults of the Devils join themselves for they seek to catch us both by open Force and secret Snares cast upon our Souls so that we can very hardly escape them Now these the Apostle calls Princes for the Excellency of their Nature VII Why the Devils call'd Princes for by Nature they excel Men and all other Creatures that fall under Sense he also calls them Potestates or Powers because they not only excel in Strength of Nature but of Power also he also calls them Rulers of the World of Darkness for they govern not the Clear and Light VVorld i. e. Good and Pious Men but the Dark and Gloomy VVorld to wit those who being blinded with the Spots and Darkness of a naughty and wicked Life are delighted with the Devil the Prince of Darkness He also calls the Devils Spiritual Wickednesses VIII Why Spiritual Wickednesses What Carnal Wickedness What Spiritual Wickedness i.e. the VVickedness both of Flesh and Spirit The VVickedness which is call'd Carnal kindles our Desires to sensual Lusts and Pleasures But Spiritual Wickedness are evil Purposes and corrupt Desires which belong to the Superior part of the Soul which are by so much worse than the rest by how much the Mind and Reason it self is higher and more excellent Which Wickedness of Satan Note because he chiefly aims at this to deprive us of our Heavenly Inheritance therefore the Apostle said in Heavenly things Whence we may learn IX The Devil's Malice that the Enemies Forces are great their Courage undaunted their Hatred against us cruel and infinite That they wage perpetual War so that there can be no Peace or Truce with them And how bold they are that word of Satan shews which we read in the Prophet Isa 14.13 I will climb up even to Heaven He set upon our first Parents in Paradise he withstood the Prophets he sought for the Apostles and as our Lord says in the Evangelist Luc. 12.31 He would have winnow'd them as Wheat nor did the very Face of Christ himself make him blush or asham'd The Apostle therefore express'd his insatiable Desire and indefatigable Diligence when he said 1 Pet. 5.8 Your Adversary the Devil as a roaring Lion wheels about seeking whom he may devour And yet not one Devil only tempts Man X. Many Devils oppose one Man but sometimes many Devils join together against particular Men which thing that Devil confess'd who being ask'd of Christ our Lord what his Name was Marc. 5.9 Luc. 8.30 answered My Name is Legion to wit a Multitude of Devils which vex'd that miserable Man Mar. 12.45 And it is written of another That he took with him Seven other Spirits more wicked than himself and entring in they dwelt there There are many indeed who feel not the Impulse and Force of the Devil in themselves XI The Devils tempt not wicked Men and why and therefore think there is no such matter who that they are not oppos'd by the Devil there is no wonder seeing they have freely given up themselves to him They have no Piety no Charity none of that Vertue worthy a Christian and therefore they are wholly in the Power of the Devil nor is there any need of Temptations to destroy them in whose Souls they give him leave to abide But those that have dedicated themselves to God XII The Devil chiefly tempts the Pious leading a Heavenly life while they are on Earth Satan seeks most of all by his Incursions These he most bitterly hates for these at all times he says Snares The History of Sacred Scripture is full of the Examples of Holy Men whom tho they were of a strong Resolution
the greatest efficacy 136 The Sacraments of the New Law have a form of words prescrib'd without which there is no true Sacrament Ibid. The Ceremonies of the Sacraments cannot be omitted without sin 137 If the Ceremonies of the Sacrament should be omitted the nature of the Sacrament is not lessen'd Ibid. Why the Sacraments administred with solemn Ceremonies Ibid. The necessity of the Sacraments 138 The number of the Sacraments 137 The excellency of the Sacraments 139 The difference of the Sacraments among themselves Ibid. Christ the Author of the Sacraments Ibid. Why God would have the Sacraments administred by men 140 The Ministers of the Sacraments represent the person of Christ Ibid. The Sacraments confer justifying Grace 142 How dangerous it is to such Ministers as minister the Sacraments of the New Law with polluted consciences 141 The effects of the Sacraments Ibid. The excellencie of the Sacraments of the New Law compar'd with those of the Old 143 Three Sacraments imprint a Character Ibid. By the use of the Sacrament the Edifice of Christians is propp'd up 145 Wicked men may minister the Sacraments if they observe what belongs to the nature and truth of the Sacraments 140 The difference between a Sacrament and a Sacrifice 234 A Sacrifice is offer'd to God not to the Saints 235 The bloody and unbloody Sacrifice is one and the same 236 The Sacrifice offer'd on the Cross and that in the Mass is one and the same Ibid. The Communion of Saints how profitable and what it signifies 99 By Communion of all Christians are made one Body 100 The members of Christ's body tho dead do not cease to be his members Ibid. What things in the Church are common to Christians 101 God's Glory is not diminish'd by the worship of the Saints but increas'd 345 The Patronage of the Saints is not superfluous 346 Tho Christ be offer'd to us as our Mediator yet it does not follow but that we may have recourse to the favour of the Saints 347 It is not forbidden by God's Law to paint the Images of the Saints 348 Satan's Attempts See Devil The necesity of Satisfaction 274 Whence the name of Satisfaction 272 Satisfaction variously taken Ibid. c. What Satisfaction reconciles God to us 252 253 Christ's Satisfaction is for almost all sins 273 Canonical Satisfaction Ibid. Satisfaction taken of us Ibid. Satisfaction as a part of the Sacrament Ibid. Satisfaction defin'd 272 The virtue of Satisfaction 298 Our Satisfaction does not obscure Christ's Satisfaction but rather illustrates it Ibid. Painful and afflictive works undertaken in satisfaction 279 280 All kinds of satisfaction referr'd to 3 chief heads 279 True Satisfaction requires that he that satisfies be himself just 279 Inconveniences and labors sent of God have a virtue of satisfying if born with patience 280 One may satisfie for another Ib. Before a Penitent that has wrong'd his Neighbor in his Goods or Repute be absolved he ought to promise to make satisfaction 281 In appointing the punishment of satisfaction what is to be observed 282 The manner of satisfaction shou'd answer to the degree of the fault Ibid. The Penitent ought of his own accord often to repeat the works of satisfaction which the Priest appointed him Ib. The Seal of the Lord's Prayer 550. Some Sins irremissible how to be understood 248 The punishment of sin and sinners flows to us from Adam 29 VVe ought to confess our sins of thought 265 Two consequences of sin 277 God is so provok'd by our sins that he blesses not our labors 522 All are subject to sin 520 VVhat our acknowledgment of sin ought to be 521 The baseness of sin Ibid. The plague of sin 522 Tho the act of sin pass away yet the guilt of it remains 523 God's anger always follows sin Ibid. How necessary the sense of and grief for sin is 521 God is always ready to forgive the sins of Penitents 524 VVe cannot avoid sin without God's help 505 Swearing See Perjury T BEing tost with the waves of Temptation we must fly to the Port of Prayer 540 VVe must pray God that we be not led into Temptation 532 VVhat Temptation is 536 The many kinds of Temptations 533 God tempts and how 537 Men tempted for evil Ibid. VVhy the Devil is call'd the Tempter Ibid. VVhen we are led into Temptation ibid. He tempts that does not hinder Temptation 538 Man 's whole life a Temptation on Earth 539 Temptations to be patiently endur'd 540 VVhat we beg of God in Temptation 539. c. The Commandment about Theft is as a Protection whereby our outward goods are defended 413 This Commandment divided into two parts Ibid. VVhy the 7th Commandment makes mention of Theft and not of Robbery 414 VVhat is understood by the word Theft Ibid. God's great love shew'd to us in this Commandment about Theft 413. Theft which is an unjust possession and use of other mens things known by divers names 414 The will of stealing forbidden in this Command 415 How grievous a sin Theft is Ibid. The consequences of Theft manifest the greatness of the sin Ibid. Many kinds of Thefts 416 The various kinds of Thieves Ibid. God accepts no excuse for Theft 423 Theft not excusable Ibid. The excuses which men use to defend their Theft withal Ibid. c. The Thief dishonors God's Name 424 V THe Vice of the Tongue very extensive 326 Of the Vice of the Tongue come innumerable mischiefs ibid. Vnction See Extreme-Vnction W WAtching overcomes Temptations 541 The Wife to be subject to her Husband 328 The Wife must abide at home 328 The Duties of a Wife 327 c. Why Woman was taken out of the side of man Ibid. Why we pray God's Will be done 505 VVho especially ought to pray God's Will be done 503 VVho says thy Will be done what he ought to think 505 The Commandment of not bearing false Witness 426 The Command of not bearing false Witness restrains the Vice of the Tongue Ibid. In the Command against false Witness are containd two Precepts one commanding the other forbidding 427 What is forbidden in false Witness Ibid. A Judge cannot well reject sworn Witness Ibid. VVhat false Witness is 428 429 The mischiefs of false Witness 429 False Witness forbidden not only in Judgment but out of Judgment Ibid. How many ways a man's esteem is wounded by Lies 429 c. Witness-bearing is a confession of God's Praise 433 True Witness-bearing of very great use in human affairs Ibid. Witnesses to be very careful not to affirm for truth what they are not very sure of 434 The Word of God the Food of the Soul 517 The Word of the Pastors of the Church to be receiv'd as the VVord of God See the Preface Words of all signs have the greatest Virtue See Sacrament By the preaching of the Word and use of the Sacraments the Christian Building is firmly lay'd 145 Incarnation of the Word See Incarnation Z WHat Zeal to be attributed to God 354 FINIS