good learning and liberal Arts so also is it necessary that those who at the Font of Baptism begin to live a Spiritual Life should be committed to the trust and prudence of some one of whom they may learn the precepts of Christian Religlon and be taught the whole Practice of Piety and so by little and little to grow to Manhood in Christ till at last by God's help they come to be perfect Men Especially seeing the Pastors who have the public Cure and Charge of their Parishes can scarcely have so much spare time as to undertake that private care of instructing Children in the Faith Of this most anocient practice S. Dionis de Eccl s Hier. c 7. part 3. we have the clear testimony of S. Dennys It was says he the Invention and determination of our Divine Captains and Leaders for so he calls the Apostles to receive Infants according to that Holy Manner and as the natural Parents of a Child deliver him to one learn'd in Divine Matters as to a Schoolmaster under whom as under a Divine Father and undertaker of his Holy Salvation the Child might lead the rest of his life The same Sentence does the Testimony of Higinius confirm As may be seen de Consec dist 5. c. 100. Leapp ibid. cap. 181. Conc. Mogunt ibid. c. 101 30. q. 1. Wherefore it has bin very wisely decreed by Holy Church XXVI What kind and between whom Affinity is contracted in Baptism that not only be that Baptizes is affianc'd with him that is baptiz'd by him but the God-father and God-mother are also affianc'd with the god-God-child and with his true Parents So that amongst all these there can be no lawful Marriage and if they should be marri'd such marriage becomes void Moreover the Faithful must be taught what the Duty of God-fathers is For this Office is so carelesly undertaken that there is only the Name of this Office remaining but that there is any thing Holy contain'd in it Men seem not to have the least apprehension This thing therefore in general let all God-fathers always consider That they are strictly oblig'd always to account those who are committed to them as their Spiritual Children and to take very great care of them concerning those things which belong to the institution of a Christian Life that through all the course of their life they behave themselves in such a manner and be such kind of persons as they in most solemn manner promis'd that they should be Let us hear what S. Dennys writes concerning this matter expressing the words of a God-father I promise to train up this Child when he shall come to understanding of sacred things with my careful exhortations that he may renounce all things contrary to his profession and that he may profess and perform those divine things which he promis'd And S. Austin D. Aug. ser 163. de tâ—mâ— ser 215. You who undertake for others in Baptism as well Men as Women I admonish before all things to consider that you stand as Sureties before God for those whom you were pleas'd to undertake for at the Holy Font. And indeed it very much becomes him who undertakes any Office never to grow slack or weary in the diligent discharge of it and he who has profest himself to be anothers Guide and Teacher ought not to suffer him to be destitute whom he has once receiv'd into his charge and protection while he sees him stand in need of his help and defence Now those things which Spiritual Children are to be taught Ser. 165. de tâ—mp de conec dist 4. c. 120. S. Austin has comprehended in few words speaking of this very Office of God-Fathers for says he They ought to admonish them to keep Chastity to love Justice to preserve Charity and above all things they ought to teach them the Creed and the Lords Prayer as also the Decalogue or ten Commandments and those things which are the first Rudiments of Christian Religion Which things being so XXVIII Who not to be taken as God-fathers we may easily perceive to what sort of Men the administration of this Holy Tuition is not to be committed to wit to them who either will not discharge it faithfully or cannot perform it wisely and diligently Wherefore besides the Natural Parents who may not undertake this charge that thereby it might appear how far this Spiritual Education is different from the Carnal First of all Heretics Jews and Insidels are altogether to be prohibited from this Office because they are always contriving and studying to blacken the truth of our Faith with their Lies and to overthrow all Christian Piety It has bin decreed by the Council of Trent XXIX how many God-fathers to be taken That there shall not be many God-fathers to one person baptiz'd but one only either God-father or God-mother or at most one God-father and one Godmother Both because the order of teaching and instructing might be disturb'd or hinder'd by a multitude of Masters and also because it was necessary to provide that such kind of Affinities might not be made amongst so very many which might streighten the society of people that they cannot lawfully enter into Wedlock onâ— with another Now if the knowledg of those things which have bin already explain'd XXX The Law of receiving Baptism laid upon all by the Lord. is to be esteem'd so very profitable to the Faithful Then surely there can nothing seem more necessary than to be taught that the Law and necessity of Baptism was prescrib'd by our Lord himself to all Men so that unless by the Grace of Baptism they are born again to Godward they are begotten of their parents whether Faithful or Infidel it is no matter to eternal misery and Destruction The Pastors therefore ought often to explain what is read in the Gospel Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God Hereof see Clem. Epist 4. in med Aug. in Joan. tract 13. de Eccles dogm c. 24. Amb. de iis qui Myst initiantur c. 4. Conc. Lateran c. 1. Trid. Sess 7. can 51. Which Law or Necessity that it is not meant of those only who are of ripe age but of Children and Infants also and that the Church has receiv'd this by Apostolical Tradition the common consent and Authority of the Fathers confirms Besides it must needs be believ'd That Christ our Lord would not deny the Sacrament of Baptism and Grace to Infants of whom he said Matt. 19.14 Mar. 10.10 Suffer ye and forbid not the little Children to come to me For of such is the Kingdom of Heaven whom he embrac'd laid his Hands upon them and bless'd them And then when we read Thirdly that a whole Family was baptiz'd of Paul It sufficiently appears that Children also who were in the number of them were baptiz'd And then Circumcision which was a Figure of Baptism much commends this
whom he uses as the Ministers of his Power has the Veneration of Men. Vid. Aug. lib. 5. de civit Dei c. 10 11 14 15. Nor do we reverence the Dishonesty or Wickedness of Men XIX When wicked Princes are to be obey'd if the Magistrates are such but the Divine Authority which is in them so that tho it may seem very wonderful perhaps altho they may be Spiteful Cruel and Implacable to us yet there is no cause sufficient why we should not most dutifully observe them For even the great Duties of David towards Saul are recorded when as notwithstanding he was very injurious to him Ps 119.7 which he shews in these Words With them that hated peace I was peaceable But if they command any thing wicked or unjust XX. When they are not to be obey'd since they do it not of Power but by Injustice and Perverseness of Mind they are by be no means to be obey'd When the Curat has explain'd these things severally XXI The Reward of this Commandment propos'd let him then consider what the Reward is and how agreeable it is to those that obey this Divine Commandment For herein is its excellent Fruit that they live long and therefore that they are worthy to enjoy a Benefit as long as may be the memory whereof they always preserve Seeing therefore that those that honor their Parents return them thanks from whom they have the use of Light and Life rightly and deservedly do they continue that Life even to the greatest Age. Then is to be added a clear Explanation of Gods Promise XXII This promis'd Reward to be explain'd 1 Tim. 4.8 For the Use not only of that blessed and eternal Life but even of this too which we live in the World is promis'd which Sentence S. Paul interprets when he says Piety is profitable for all things having the promise of the Life that now is and of that which is to come Nor is this Reward either small or contemptible altho Death was desirable to the most Holy Men XXIII This no small Reward as to Job David Paul and the continuance of Life to miserable and afflicted Men be unpleasant For the addition of those Words Which the Lord thy God will give thee promises not only the length of Time to live in but Rest Quiet and Safety to live well For in Deuteronomy he says not only Deut. 5.16 That thou mayst live a long Time but adds this also Eph. 6.5 That it may be well with thee which was afterwards repeated by the Apostle Now we say that these good things are advantagious to them XXIV Many obedient Children enjoy not this Reward and why to whose Piety God gives Grace For otherwise there will be no assurance and steadiness of the Divine Promise Because sometimes those who are more dutiful to their Parents live not so long a Life as those to whom it happ'ns to live long Either because it is for their good who depart out of this Life before they forsake the Tye Vertue and Duty The First Reason For they are suddenly snatcht away Sap. 4.10 lest malice should alter their understanding or deceit beguil their Soul Or because whilst Destruction and Perturbation of all hings is impending The Second they are call'd out of this VVorld that they may escape the common bitterness of the Times For says the Prophet Isa 57.1 The righteous man is taken away from the face of evil And this is done lest either their Vertue or their Salvation might be endanger'd God takes Vengeance on Mortals for their VVickedness Or that they may not feel the sharpness of Sorrow in the saddest Times The Third for the Calamities of their Kindred and Friends Wherefore Note it is much to be fear'd when untimely Death happ'ns to good Men. Now as the Reward and Advantage of Duty is propos'd by God to those that are grateful to their Parents XXV Ungrateful Children to be punish'd grievously So ungrateful wicked Children are reserv'd for the heaviest Punishments for it is written Exod. 21.26 Levit. 20 29. Prov. 19.26 Prov 20 20. Prov. 30.17 He that curses Father or Mother let him die the Death And He that afflicts his Father and flies from his Mother is shameful and unhappy And He that curses Father or Mother his light shall be put out in the midst of darkness And The eye that mocks at his Father and despiseth the birth of his Mother let the Ravens of the Brook pick it out and let the young Eagles eat it We read of many that wrong'd their Parents against whom Gods anger grew hot For he left not David unreveng'd 2 Reg. 18.4 but paid Absolom the due reward of his Wickedness whom for his wickedness he punish'd being thurst thro with three Spears But of them that obey'd not the Priests XXVI How they are punish'd that obey'd nor the Priests it is written He that grows proud and will not obey the command of the Priest that ministers at that time to the Lord thy God that man shall die by the decree of the judge Vid. Clem. Epist 3. subinit Item Epist 1. etiam subinit Amb. lib. 2. Offic. c. 24. Hier. Epist 1. post med vide item 11. q. 3. c. 11 12 13. And as it is establish'd by the Divine Law XXVII The Duty of Parents toward their Children That Children should give Honor to their Parents obey them and be dutiful to them So the proper Duties of Parents are To train up their Children in most holy Instructions and Manners to give them the best Rules of Life that being instructed and prepar'd for Religion they may worship God holily and unblameably which we read to have bin done by the Parents of Susanna Let the Priest therefore admonish Parents Dan. 13.3 to shew themselves Masters to their Children of Vertue Equity Continence Modesty and Holiness Let them therefore beware of three things especially XXVIII Parents to beware of three things The First Col. 3.21 wherein they often use offend First not to speak or do any thing too severely against their Children which the Apostle in his Epistle to the Colossians commands thus Fathers provoke not your Children to indigation that they he not discouraged for there is danger lest they be of a broken and abject mind while they are afraid of every thing Wherefore let him warn them to avoid overmuch Severity and let them rather amend or correct than to revenge themselves on their Children And then when a Fault is committed The Second when Chastisement and Chiding is necessary not dissolutely thro Indulgence to pardon any thing to their Children For many times Children are utterly spoil'd by the too great Lenity and Indulgence of Parents wherefore let the Curat affright them from their too great Indulgence by the Example of Hell 1 Reg. 4.18 who because he was too indulgent to his Children suffer'd very great
who by Law are excluded Pag. 315 Wherein the Vertue and Nature of Matrimony consists ibid. Consent makes Matrimony 316 That Consent express'd in Words signifying the present Time ibid. The Consent of one Party is not enough to Matrimony ibid. Words are needful to declare Mutual Consent ibid. Matrimony not contracted by Words signifying Time to come ibid. If after Matrimony the Parties repent they cannot alter their Deed. 316 317 In stead of Words a Nod or other Sign is sufficient in Matrimony 317 Besides Consent there is no need of the Eed to make it true Matrimony ibid. The double respect of Matrimony as it is an Office of Nature and as it is a Sacrament ibid. Matrimony as it is an Office of Nature appointed by God 318 Matrimony indissoluble ibid. Those Words Increase and multiply lay not a Necessity of Matrimony upon all Men. ibid. Mankind being increas'd Virginity is very highly commended 318 319 For what Causes Matrimony was instituted Pag. 319 The Nature of Matrimony as it is a Sacrament 320 That Matrimony is a Sacrament and one of the Seven Sacraments of the Gospel 321 The Sacrament of Matrimony instituted by Christ ibid. Matrimony signifies and gives Grace 322 How far the Sacrament of Matrimony excels that Matrimony before the Law ibid. The Matrimony of the Jews ibid. Why the ancient Fathers had many Wives 323 Why a Bill of Divorce allow'd by the Law of Moyses ibid. Poligamy strange to the Law of Nature ibid. Matrimony consists in the Conjunction of two only and no more ibid. An Infidel being converted ought to keep to his first Wife ibid. The Bond of Matrimony dissolv'd by no Divorce 324 Very profitable that Matrimony cannot be dissolv'd ibid. Three Advantages of Matrimony 325 The Mutual Offices of Husband and Wife 327 Clandestin Marriages neither true nor ratified 329 The Impediments of Matrimony ibid. How they ought to be dispos'd that contract Matrimony Pag. 329 What use there ought to be of Matrimony 330 We are sometimes to abstain from the Office of Matrimony for the sake of Prayer ibid. The Law against Murder pleasant to be heard 394 Murder forbidden to all 397 All Men by vertue of this Law protected from being murder'd ibid. Unlawful for one to murder himself ibid. What Man-slaughter is not forbidden 395 The Law against Murder restrains not only the Hands but the Heart 397 398 Medicin given of God to Men. 545 546 What hope we are to put in Medicinal Remedies 546 Our Merits depend upon Christ's Passion 277 Being assisted by Grace we may merit 278 The proper Minister of Baptism see Baptism The Order of the Ministers of Baptism to be observ'd ibid. The proper Minister of the Sacrament of Confirmation see Confirmation The Minister of Confession must be Learn'd and Prudent See Penance The Minister of the Sacrament of Order See Order The Misery of Man See the Third Petition 499 Modesty and Continency diligently to be kept 407 N NAmes given to those that are baptiz'd See Baptism 180 Giving Heathenish Names in Baptism reprov'd ibid. What real Honor to be given to God's Name 357 358 How God's Name to be sanctified in all 486 God's holy and terrible Name wants not our Sanctification 485 486 How God's Name is sanctified in all 486 God's Name to be sanctified in Deed and not in Word only 488 Who is our Neighbor 427 A sure Note of knowing which Prayer is good which bad 469 470 471 O ALl bound to obey God's Will 506 What Order is 298 There are Seven Orders 299 The Greater and Lesser Orders ibid. Why Holy Order reckon'd among the Sacraments of the Church 298 Holy Order imprints a Character ibid. The first Shaving 299 The Order of Door-keeper and his Office Pag. 301 The Order and Office of Reader 302 The Order and Office of Exorcists ibid. The Order and Office of Collats ibid. The Order and Office of Subdeacon 303 Perpetual Continence impos'd on the Sacred Orders ibid. The Order and Office of Deacon 304 The Office of a Deacon to explain the Fospel but not in the Pulpit 305 The Order of Priesthood 306 To what kind of Persons Orders are to be given 294 310 Sacred Orders conferr'd on certain appointed Days wherein Fasting is enjoyn'd 310 Those that are to be Ordain'd ought first to their Conscience by the Sacrament of Penance 311 The Sacrament of Order not to be conferr'd on Children or Mad Persons 312 What Age is requir'd for the several Orders ibid. The Sacrament of Order confers Grace ibid. The Sacrament of Order imprints a Character 313 P PArents their Duty towards their Children 392 When Parents are not to be obey'd Pag. 385 Honor due to Parents ibid. Parents to avoid too much Indulgence and Severity 392 393 The Mystery of Christ's Passion clearly shews the Power and Love of God 55 Christ's Passion often to be propos'd to the People 45 Why the Time of Christ's Passion is observ'd 46 Christ's Suffering inwardly in his Soul ibid. The Cause of Christ's Passion 51 Christ suffer'd the heaviest Punishments 53 Christ's Passion much more bitter than that of the Saints 54 What Benefits Christ's Passion brings to us 55 Christ's Passion procures us Pardon of Sin 519 From Christ's Passion flows all the Vertue of our Satisfaction ibid. The Pastors of the Church are to be heard even as Christ himself See the Preface We must obey the Pastors tho Wicked 389 The Necessity of Penance 238 The want of the Use of Penance very hurtful to us ibid. Of Penance as a Vertue and what belongs to it 240 241 The Sacrament of Penance necessary 238 Penance ought to be iterated Pag. 244 The divers Notions and Significations of Penance 249 God by translation is said to repent 240 Wherein the various Significations of Penance differ ibid. Faith goes before Penance 241 Why inward Penance is a Vertue ibid. What a Penitent ought to propose to himself 242 By what Degrees we arrive at Penance ibid. The S. Scripture promises the Kingdom of Heaven to Penance 243 External Penance is a Sacrament ibid. Why God instituted the Sacrament of Penance ibid. The Form and Matter of the Sacrament of Penance 245 The Ceremonies and Rites of Penance 246 247 The Fruits of the Sacrament of Penance 247 Penance restores us into favor with God ibid. The intire Parts of Penance 249 Why Penance consists of Parts ibid. Why Public Penance injoyn'd for Public Offences 276 In Penance two things to be observ'd 277 The Punishment of Penance freely undertaken turns away God's Punishments from us 278 Restitution is necessary to a Penitent Pag. 419 What Perjury is See the second Commandment 356 c. M Men are perjur'd many ways Ibid. The great propensity of men to Perjury Ibid. For Perjury men are many ways afflicted Ibid. The Perils we are in daily ought always to be before our eyes 533 Permission in God how to be understood 539 Pride very offensive to God 466 The Properties of the Divine Persons 21 Why
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
ask'd thus of God Lord who shall dwell in thy Tabernacle The Holy Spirit answers He that speaks the Truth from his Heart and has us'd no Deceit in his Tongue There is in a Lye this further very great Disadvantage Eighthly That this Disease of the Mind is almost incurable For when a Sin is committed by falsly laying a Crime to any ones Charge XXXI How a Lye is incurable or by slandering his Fame or Reputation it cannot be pardon'd unless the Slanderer satisfie the Person whom he slander'd for the wrong he did him But this is very hard to be done as we learn'd before by Men deterr'd with vain shame and a certain Opinion of their Dignity So that there is no doubt that he is destin'd to the eternal Punishments of the Damned who remains in this Sin Nor may any one hope to obtain Pardon for his Calumnies or Slanders Let Slanderers observe this unless he first satisfie him whose Worth and Credit he has wrong'd either publicly in Judgment or in private and familiar Conversation Besides this Damage spreads it self very wide XXXII How great hurt comes of Lying and falls upon others whereby thro Vanity and Lyes Faith and Truth which are the straitest Bands of human Society are taken away and these being once gone Life's greatest Confusion follows so that Men seem to differ nothing at all from Devils The Curat shall further teach XXXIII Pratling discommended That Pratling is to be avoided by shunning whereof both other Sins will be escaped and also great Security against Lying from which Vice Pratlers cannot easily restrain themselves Lastly XXXIV The first Excuse of a Lye to be rejected the Curat shall take away that Error from them that excuse themselves for vain Babling and defend their Lyes by the Example of Wise-men whose part it is say they to lye in season He shall tell them what is most true That the Wisdom of the flesh is Death He shall exhort his Hearers in their Difficulties and Streights to trust in God Note and not to fly to the Artifice of Lying For those that use a cover plainly declare That they put more Confidence in their own Prudence than in God's Providence Those that charge others with the cause of their Lyes The second Excuse null by whom they were deceiv'd by Lyes are to be taught That it is not lawful for Men to revenge themselves and that Evil is not to be recompens'd with Evil Rom. 12.17 but rather That Evil is to be overcome with Good But if it were meet to make such a Return yet this could not be profitable to any one to be reveng'd to his own loss but this would be the greatest Damage which we do by telling a Lye To those that bring in the Frailty and Weakness of human Nature The third Excuse vain this Precept of Duty shall be taught to wit To implore Gods help and not to yield to human Infirmity Those that alledge Custom The fourth Excuse foolish are to be admonish'd if they have bin us'd to Lye that they endeavour to take the contrary custom of speaking Truth and especially seeing that they that Sin by Use and Custom sin more grievously than others And because there are some that cover themselves with the excuse of other Men The fifth Excuse ridiculous whom they say do commonly lye and forswear themselves they are to be drawn from this Opinion by this means that ill Men are not to be imitated but to be reprov'd and corrected but when we our selves lye our Admonition will have less Authority in reproving and correcting of another As for others thus defending themselves The Sixth Excuse evil that by speaking Truth Men oftentimes have brought Inconvenience on themselves or others the Priests shall deal thus with them That this is an Excuse not a Defence Since it is the Duty of a Christian to suffer any Loss rather than to Lye There remains two sorts of those that excuse themselves in Lyes The one is of those that say Two other Excuses to be remov'd they tell Lyes for Mirth's sake the other is of those that do it for Advantage sake because they can neither buy nor sell without the Use of Lyes Both these sorts the Curat ought to turn from their Error And the former of them he shall draw from this Vice both by teaching how much the Use of Lying increases the Practice in that kind of Sin and by often inculcating Matth. 12.26 that Of every idle word an account is to be given But the last sort he shall chide more sharply in whose very Excuse there is their greater Accusation that make their boast that they give no Credit or Authority to those Words of God Seek first the kingdom of God and the justice thereof and all these things shall be added to you The Ninth and Tenth COMMANDMENTS of the DECALOGVE Thou shalt not covet thy Neighbors House Nor shalt thou desire thy Neighbors Wife nor his Servant nor his Maid nor his Ox nor his Ass nor any thing that is his IN these two Commandments I. The force and extent of these Commandments which are delivered in the last place we are to know first of all that the same Order in a manner is followed as was observed in the other Commandments For that which is here appointed in these words tends hither That if any one be careful to keep the former Commandments of the Law let him chiefly do this let him not covet because he that does not covet being content with that that is his own seeks not what is anothers rejoyces at other Mens welfare he will give Glory to the immortal God and will offer him the greatest Thanks will honor the Sabbath i. e. he will enjoy a perpetual rest and he will reverence his Betters Lastly he will hurt no body either in Deed or in Word or any other way For the root and seed of all Evils is evil Concupiscence wherewith those that are inflam'd are carried headlong into every kind of Wickedness and Mischief Vide Aug. lib. 1. Retract c. 15. Epist 200. lib. 9. de Civit. Dei c. 4 5. These things being observ'd Note the Curat will be more diligent in teaching that which follows and the Faithful will be more attentive to hear it But tho we have therefore joyn'd these two Commandments together II. Why these two Commandments here deliver'd together because since the Argument of them is not unlike they have the same way of teaching yet the Curat in exhorting and admonishing may handle them either together or apart as he shall think more convenient But if he undertake the Office of Interpreting the Decalogue or Ten Commandments he shall shew what the Dissimilitude of these Two Commandments is and how the one Concupiscence or Covetousness differs from the other which difference S. Austin declares in his Book of Questions upon Exodus Quaest 77.
our Prayers Thirdly Refraining from Cruelty as Murder and Oppression we must restrain our hands from Cruelty and Violence of which Wickedness God speaks thus by the Mouth of Esay Esay 2.15 When ye stretch forth your hands I will turn amy Eyes from you and when ye multiply Prayers I will not hear for your hands are full of blood Anger and Discord are to be avoided Fourthly Anger to be avoided which greatly hinder our Prayers from being heard concerning which the Apostle says I will that men pray in every place lifting up pure hands without anger and debate 1. Tim. 2.8 We must further take heed that we be not irreconcilable to any that wrong us Fifthly Forgetfulness of Injuries for if we are of that temper we cannot by our Prayers prevail with God to pardon us For says he when ye stand to pray if ye have ought against another forgive it And if ye forgive not men neither will your heavenly Father forgive you your sins Mar. 11.25 Matth. 6.15 We must also take heed that we be not hard hearted and unmerciful to the Needy Sixthly Works of Mercy for thus it is spoken against such kind of Men He that stops his ear at the cry of the Poor even he shall cry and shall not be heard Prov. 21.13 And what shall we say of Pride Seventhly Pride to be subdu'd whereby how greatly God is offended that word witnesses God resists the Proud but gives Grace to the Humble Jac. 4.6 1 Pet. 5.5 And what Eighthly Gods word to be heard of the contempt of the Divine Oracles against which says Solomon He that turns away his ear from hearing the Law his Prayer shall be accurs'd Prov. 28.9 In which case notwithstanding the Acknowledgment of Wrong done Note or of Murder or of Anger or of Hard-heartedness to the Poor or of Pride or of contempt of God s Oracle or lastly of other Sins is not excluded if Pardon be sincerely begg'd Now to this Preparation of Mind Ninthly Faith to be exercis'd Faith also is necessary which if it be wanting there can be no knowledge of the Omnipotence of the Supreme Father nor of his Mercy from which notwithstanding springs the Confidence of him that prays Math. 28.22 even as Christ our Lord has taught All things says he whatsoever ye ask in Prayer if ye believe ye shall receive them Of this kind of Faith S. Austin writes De verbis Domini If thy Faith fails thy Prayer perishes A chief point therefore in praying well as was even now said is to be well grounded and fix't in Faith which the Apostle shews by its contrary Rom. 10.14 How shall they call upon him on whom they have not believ'd We must therefore believe that we may be able to pray And that that Faith whereby we pray to good purpose fail us not for it it is Faith that pours out Prayers let us pray that all doubtfulness being remov'd our Faith might be firm and stable To this effect S. Ignatius exhorted those that came to God with intention to pray Epist. 10. ad Hier. Be not in Prayer of a distrustful mind blessed is he that has not doubted Wherefore to the obtaining of God the thing we desire Faith and an assured Hope of Success is of very great moment which thing S. James admonishes Jac. 1.6 Let him ask in Faith nothing doubting II. How Faith to be stir'd up First Now there are many things whereof in this Duty of Prayer we ought to be confident There is evidently seen the good-will and Bounty of God towards us since he commands us to call him Father to let us understand that we are his Children Second Then there is the almost infinite number of those that have obtain'd their Requests of God Then there is that chief Advocat Christ our Lord Third who is always assistant to us of whom it is thus written in S. John If any Man sin we have an Advocat with the Father Jesus Christ the just and he is the Propitiation for our Sins And the Apostle S. Paul Rom. 8.32 It was Christ Jesus that di'd yea and that rose again that sits at the right hand of God who also intercedes for us And so in Timothy 1 Tim. 2.5 For there is one God and one Mediator of God and of Men the Man Christ Jesw And to the Hebrews Heb. 2.27 For which cause he ought in all respects to be made like to his Brethren that he might become a merciful and faithful high Priest to God VVherefore tho we are unworthy to obtain any thing yet by the Dignity of our most excellent Mediator and Intercessor Jesus Christ we ought to hope and to be very confident that God will grant all things that we ask aright thro him Lastly Fourth there is the Holy Ghost the Author of our Prayer by whose conduct our Prayers must needs be heard Rom. 8.15 For we have receiv'd the Spirit of Adoption of the Sons of God in whom we cry Abba Father which very Spirit helps our Infirmity and Ignorance in this Duty of Prayer yea says he he prays for us with groans unutterable VVhat then Fifth if any should chance sometimes to stumble nor know themselves to be strong enough in Faith let them use that word of the Apostle Lord increase our Faith And that of the Blind man Help my unbelief Luc. 17.5 Mark 9.28 But then when we are grown strong in Faith and Hope The tenth Preparation to Prayer we shall obtain of God all that we desire when according to his Law and VVill we shall conform all our Mind Actions and Prayers Joh. 15. for says he If ye abide in me and my words abide in you ask whatever you will and it shall be done for you Altho as we said before for this Power of obtaining all things of him the forgetting of Injuries Liberality and good-will towards our Neighbors is in the first place necessary What way is requir'd in PRAYER NOW it highly concerns Men how they perform their Sacred Prayers for tho Prayer is a wholsom Good I. Prayer unless rightly perform'd profits nothing Jac. 4.3 yet if it be not rightly apply'd it profits not For what we ask we oftentimes do not obtain as S. James says for this Reason because we ask amiss The Curats therefore shall teach the Faithful what the best way of Praying well both privately and publicly is and what Rules have bin deliver'd by the direction of Christ our Lord for Christian Prayer VVe must therefore ask in Spirit and Truth II. We must pray in Spirit and in Truth Joh. 4.23 For our heavenly Father seeks such as worship him in Spirit and in Truth Of this way of praying in Spirit and in Truth vide Cyrill Alexandr per 17 libros integros item D. Thom. 2.2 q. 83. a. 12. Now He prays after that manner that exercises an
5.20 We are Members of Christs Body of his Flesh and of his Bone Which very thing the Apostle signifies in his Epistle to the Galatians Gal. 3.26 Ye are all the Children of God by Faith in Jesus Christ for as many as were baptiz'd in Christ have put on Christ there is neither Jew nor Greek there is neither Servant nor Freeman there is neither Male nor Female for ye all are one in Christ Jesus Now this is a Matter diligently to be consider'd of the Pastors of Souls XXXII This Doctrin often to be taught to Christians and they are wittingly to abide on this Consideration for it is a Point very fit no less to comfort and encourage the Poor and Forelorn than to beat down the Presumption of the Rich and Mighty To cure which Frailty of Men the Apostle urg'd this Brotherly Charity and did inculcate it in the Ears of the Faithful When therefore XXXIII With what Affection we ought to say Our Father O Christian you are going to make these Prayers to God remember that you go as a Son to God your Father When therefore you order your Prayer and pronounce that word Our Father consider into what a State the infinite Love of God has rais'd you who has not commanded you to come as an abash'd and fearful Servant to his Lord but as a glad Child to fly securely to him as a Father Consider with what Attention and Regard XXXIV With how great Devotion we are to pray with what Care and Devotion you are to pray for you must endeavour to behave your self so as becomes a Child of God i e. that your Prayers and Actions be not unbeseeming that Divine Linage wherewith it has pleas'd your most gracious God to ennoble you To this kind of Duty the Apostle exhorts Ephes 5.11 saying Be ye therefore Imitators of God as most dear Children That it may truly be said of us what the Apostle wrote to the Thessalonians 1 Thes 5.5 Ye are all the Children of Light and the Children of the Day Which art in Heaven All that think rightly of God XXXV How God is every where agree that God is in all Places which is not so to be understood as tho he were divided into Parts and does supply and defend one place with one part and another place with another part for God is a Spirit and cannot be divided for who dares circumscribe God in the limits of any place as held to any point Hier. 13.14 since he says of himself Do not I fill Heaven and Eearth Which again is thus to be understood XXXVI God is whole every where That God by his Power and Might comprehends the whole Heaven and Earth and whatsoever is contain'd in Heaven and Earth but that himself is not contain'd in any place for God is present with all things either creating them or preserving them being created but himself ty'd to no Country nor limited by any Bounds or so defin'd as that being every where present he cannot dispose his Nature and Power which thing blessed David express'd in these words Psal 138.8 If I ascend up to Heaven thou art there Aug. lib. 1. Con. c. 3. D. Thom. 1. p. q. 8. a. 2. But tho God be present at hand in all places and things XXXVII Why God is said to be in Heaven not bound to any limits as was said before yet in Sacred Scripture he is often said To have his dwelling in Heaven VVhich we see to be so done Thr First Reason because Heaven which we see is the noblest part of the VVorld and remains undecay'd excelling all other Bodies in Power Greatness Beauty and is endu'd with certain and steady Motions To stir up the Minds of Men therefore to contemplate his infinite Power and Majesty The Second Reason which shines most gloriously in the work of Heaven God in Sacred Scripture testifies that he dwells in Heaven He also often declares as indeed the Truth is that there is no part of the VVorld which is not comprehended by Gods Nature and Power present every where Altho in this Consideration the Faithful shall propose to themselves the Image The Third Reason not only of the common Father of all but also reigning in the Kingdom of God that when they are about to pray they may remember that their Mind and Soul is to be carried to Heaven and see how much Hope and Affiance the name of Father gives it so much Christian Humility and Devotion let that excellent Nature and Divine Majesty of our Father which is in Heaven add to it Which words beforehand determine what is to be pray'd for by those that make Prayers The Fourth Reason for all our Requests for the Necessities and Uses of this Life unless joyn'd with the good things of Heaven and directed to that End are vain and unworthy a Christian VVherefore the Curats shall admonish their Hearers of this Order of Prayer Note and they shall prove their Admonition by that Authority of the Apostle Colos 5.2 If ye be risen with Christ seek those things which are above where Christ is sitting at the right Hand of God Rellish those things which are above not those things which are on the Earth The FIRST PETITION Hallowed be thy Name WHat we are to ask of God I. When Prayer is well dispos'd and in what Order it is to be done the Master and Lord of all has himself taught and commanded For since Prayer is the Messenger and Interpreter of our Cares and Desires we then pray well and according to Reason when the Order of our Requests follows the Order of the things to be pray'd for But true Charity admonishes us to offer our whole Soul and Thoughts to God II. The Order of Charity because he alone in whom is truly the chiefest Good is to be lov'd with a kind of special and singular Love Nor can God be lov'd alone and from the Heart III. What the true Love of God is unless his Honor and Glory be preferr'd before all things and Natures in the VVorld besides for both our own and others Goods yea and all whatsoever is call'd by the name of Good proceeding from him give place to him the Chiefest Good VVherefore IV. Why this the First Petition that our Prayer may proceed orderly our Savior has appointed this Petition concerning the Chiefest Good to be the Principal and Head of all the other Petitions Teaching us The First Reason before we pray for any thing that either we or our Neighbor have need of that we ought to pray for those things that are proper to God's Glory and to declare to God himself our Study and Desire of that thing By doing whereof Another Reason we shall continue in the Duty of Charity whereby we are taught both to love God more than our own selves and first to beg those things that we wish
this blind Pilgrimage we are absent from the Lord XXII Our Instability in the Kingdom of Grace we often slip and fall casting off the Admonitions of the Kingdom of Grace wherewith we were secur'd but when the Light of the Kingdom of Glory which is perfect shall have enlightned us we shall always stand firm and stable for every Fault and Inconveniency shall be taken away every Infirmity being confirmed shall be strengthen'd Lastly God himself will reign in our Soul and Body But this thing has bin more fully handled in the Creed when we discours'd of the Resurrection of the Flesh These things therefore XXIII What things are here pray'd for First which shew the common Sense of the Kingdom of God being explain'd we must shew what this Petition properly prays for Now we beg of God that Christs Kingdom which is the Church may be propagated that all Infidels and Jews Schismatics and Heretics may turn themselves to the Faith of Christ our Lord and receive the Knowledg of the true God and return to Soundness of Mind and to the Communion of the Church of God from whence they are fallen that it may be fulfil'd and brought to that Issue which the Lord spake by the Mouth of Isaiah Isa 54.2 Enlarge the place of thy Tents and stretch out the Borders of thy Tabernacles make thy Lines long renew thy Rule for thou shalt penetrate to the right and left Hand because he that made thee shall reign over thee And again The Gentils shall walk in thy Light Isa 60.5 and Kings in the brightness of thy rising lift up thy Eyes round about and see all these are gather'd together they came to thee thy Sons shall come from far and thy Daughter shall rise from beside thee But because in the Church there are some that in their Words confess God Secondly but in their Deeds deny him and yet boast of their deform'd Faith in whom by Reason of Sin the Devil dwells and rules as in his own Houses we pray also that the Kingdom of God may come upon them whereby the Darkness of their Sins being dispell'd and being illustrated with the Rays of the Divine Light they may be restor'd into their former Dignity of being the Children of God that all Heretics and Schismatics being taken away and all Offences and all causes of Sin cast forth out of his Kingdom our Heavenly Father may purge the Floor of his Church that in worshipping God devoutly and holily she may enjoy a quiet Peace and Tranquillity Lastly Thirdly we pray that God alone may live in us and he alone may reign in us that hereafter there be no place for Death but that it may wholly be swallowed up in the Victory of Christ our Lord who having scattered and dispersed all the Principality of the Enemies by his own Power and Might he may subject all things under his Government And it shall be the Curats Care XXIV The Curats Duty in this case to teach the Faithful what the Reason of this Petition requires with which Thoughts and Meditations being furnish'd they may make these Prayers devoutly to God And First they shall exhort them to consider the Force and Meaning of that Parable us'd by our Saviour The Kingdom of Heaven is like to a Treasure hidden in a Field which he that found it in the Ground hid and for joy thereof goes and sells all that he has and buys that Field For he that knows the Riches of Christ our Lord XXV All things seems vile when we know Gods Kingdom will despise all things in comparison of them all Excellencies Riches and Power will seem mean to him for nothing can be compar'd to that most precious Jewel or be able to stand before it Wherefore those that know it Phil. 8. will cry out with the Apostle I account all things but loss and esteem them but as Dung that I may gain Christ This is that famous Jewel of the Gospel Matth. 13.45 for which he that sells all his Goods and gives the Mony thereof shall enjoy everlasting Happiness O happy we XXVI How precious this Jewel of didivine Grace is Rom. 8.15 if Jesus Christ would give us so much Light as to see this Jewel of Divine Grace whereby he reigns in those that are his for we would sell all that we have yea and our very selves to buy and secure this for then at last we might assuredly say Who shall separate us from the love of Christ But if we would know what is the exceeding Excellency of the Kingdom of Glory let us hear the Words and Sentences of the Prophet and Apostle agreeing in the same Isa 64.2 1 Cor. 2.9 Eye has not seen neither has Ear heard nor has it enter'd into the Heart of Man what things God has prepar'd for them that love him Now XXVII That we may be heard we must pray with Humility for the obtaining what we desire it will be very profitable to consider with our selves what we are i. e. the Offspring of Adam justly cast out of Paradice and Exiles whose unworthiness and Perverseness might rather deserve God's utmost Hatred and eternal Punishments XXVIII The Advantage of self-despising The First Wherefore it then behoves us to be of an humble and lowly Spirit Our Prayer also will be full of Christian Humility And wholly distrusting our selves The Second we will betake our selves as that Publican did to God's Mercy And ascribing all to his Bounty Third Rom. 8.15 we will give him immortal Thanks who has given us his Holy Spirit incourag'd by whom we may be embolden'd to cry Abba Father And we shall take Care and Consideration what we are to do The Fourth and on the contray what to avoid that we may come to the Kingdom of Heaven For we are not call'd of God to Idleness and Sloth Note for says he Matth. 11.12 the Kingdom of Heaven suffers Violence and the violent take it by force And if thou wilt enter into Life Matth. 19.17 keep the Commandments It is not enough therefore to seek the Kingdom of God XXIX We must labor together with Grace unless Men labor and toil for it for they ought to help and serve that Grace of God in holding that Course which leads to Heaven God never forsakes us Note for he has promis'd to be with us always How ought this one thing therefore to be regarded of us that we forsake not God and our selves And in this Kingdom of God XXX The defence of our Salvation and how great which is his Church are all things wherewith he defends the Life of Man and perfects their eternal Salvation Multitudes of Angels which are invisible and the Benefit of visible Sacraments full of Celestial Treasures in these things there is so much Security appointed us by God that we may be safe not only from the Government of our worst Enemies but