remission both of Sin and Punishment Trid. Sess 5. Can. 5. Aug. 12. de â—eccat Meâ—â— c. 28. when at our first profession of Faith we are cleans'd by Holy Baptism is so fully given us that nothing either of Sin whether contracted by Birth or Wilfully committed remains to be wip'd away or of Punishment to be endur'd But yet by the Grace of Baptism no one is wholly freed from the Infirmity of Nature But rather whereas every one ought to strive against the motions of Concupiscence which forbear not to provoke us to sin hardly can there be found any one who resists either so stoutly or guards his own safety so watchfully as to be able to shun all miscarriages Since therefore it was needful that in the Church there should be a power of Forgiving Sins IV. The Keys of the Kingdom of Heaven deliver'd to the Church Matt. 16.19 and also by some other way than by the Sacrament of Baptism the Keys of the Kingdom of Heaven were committed to her Trust whereby sins might be forgiven to every penitent person altho he had sinn'd to the last day of his Life Of this matter we have most clear Testimonies in Holy Scripture Matt. 18.18 For in S. Matthew the Lord says thus to Peter I will give thee the Keys of Heaven and whatsoever Thou shalt bind on Earth shall be bound also in Heaven and whatsoever thou shalt loose on Earth shall be loos'd also in Heaven So also Whatsoever ye shall bind on Earth shall be bound also in Heaven and whatsoever ye shall loose on Earth shall be loos'd also in Heaven And then S. John testifies That the Lord when he breath'd upon the Apostles said Joh. 20.23 Receive ye the Holy Ghost whose Sins soever ye remit they are remitted to them and whose soever Sins ye retain they are retain'd Nor are we to think that this Power is restrained to some certain kinds of Sins For there is no Sin so heinous can be either committed or imagin'd for pardoning whereof the Holy Church has not a Power even as there is no one so vile and wicked to whom if he truly repent him of his Errors a certain hope of Pardon ought not to be offer'd But neither is this very Power so limited as that it may be us'd at some appointed Time only For at what hour soever a sinner will return to Health he is not to be rejected as our Savior has taught when to the Prince of Apostles asking him how oft we must pardon those that offend whether seven times he answered Matt. 18.11 Not to seven times only but even to seventy times seven But if we consider the Ministers of this Divine Power VI. This Power committed to the Bishops and Priests Trid. Sess 14. c. 6. Hieron Ep. 1 pâ—st med Amb de Can Abet c. 4. it will seem not so large For the Lord gave not the Power of this so Holy a Gift to All but only to the Bishops and Priests The same thing is to be believ'd as to the Way or Manner of exercising this Power For by the Sacraments only so that the Form of them be kept sins may be forgiven but otherwise there is no Power of absolving from sin given to the Church Whence it follows that as well the Priests as the Sacraments are as it were Instruments to the forgiveness of Sins by which Christ our Lord who is the very Author and giver of Salvation works in us Forgiveness of Sins and Righteousness But that the Faithful may with the deepest thankfulness lay hold of and embrace this heavenly Gift VII How great a Grace the Remission of Sins is which by the special Mercy of God is given to his Church Trid. Sess 6. c. 7. Sess 14. c. 1. and that they may come to the use and practice thereof with the more ardent study of Piety the Curat shall endeavour to evidence the dignity and largeness of this Grace and this may be seen chiefly from hence if he shall have well expounded of what efficacy it is that sins are forgiven and that unjust men are made just For it is manifest that this is done by the infinite and immense Power of God which we must needs believe to be the very same with that of raising up the Dead and creating of the World But if Aug Tract 72. in Joan. Aug. lib. 1. de pâ—ccat merit c. 23. lib. 50. Hom. 23. Amb. de Abel c. 4. as is confirm'd by that saying of S. Austin it be to be thought a harder work to make a wicked Man Good than to create Heaven and Earth out of nothing since that creation cannot be but by an Infinite Power it consequently follows That the Forgiveness of Sinners is much more to be attributed to an Infinite Power Wherefore we own that those sayings of the ancient Fathers are most true wherein they confess that Sins are pardon'd to Men by God only Nor is so wonderful a work to be referr'd to any other Author Isay 43. than to his supream Goodness and Power I am He says the Lord himself by the Prophet I am he that blot out your Iniquities For there seems to be the same Reason in the forgiving of Sins as ought to be observ'd in a Debt of Mony As therefore Mony which is owing cannot be forgiven by any but the Creditor so when we are bound to God only by reason of Sin for we dayly pray Forgive us our Debts it is manifest our Debts can be forgiven us by no body but by himself But this admirable and divine Gift VIII Christ first of all had the Power of forgiving Sins Matt. 9.6 Mar. 2.9 before God was made Man was never imparted to any created Nature Christ our Savior first of all as Man tho he was true God also received this Gift of his Heavenly Father That ye may know that the Son of Man has power on Earth to forgive Sins says he to the lame Man Rise take up thy Couch and go to thy own Home When therefore he was made Man that he might bestow this Forgiveness of Sins upon Men before he ascended up into Heaven there to sit forever at the right-hand of God he granted this Power to the Bishops and Priests in the Church Altho as before we said Christ forgives sins by his own Authority but all the rest only as his Ministers Wherefore if we ought to admire and receive those things chiefly which are done by an Infinite Power IX The Power of forgiving Sins the greatest of Christ's Gifts 1 Pet. 3.18 we may wel enough perceive that this Gift which by the bounty of Christ our Lord is given to his Church is the most precious Yea very Reason also will powerfully stir up the minds of the Faithful to contemplate the greatness of this benefit whereby God our most merciful Father has determin'd to blot out the Sins of the World For he was willing to expiate
were therefore created to honor God which the Faithful especially who have obtain'd the Grace of Baptism ought to do with all their Heart with all their Soul and with all their strength But those who will be initiated in the Sacrament of Order VIII The Intention of those to be Ordain'd ought to be higher than of others must needs propose This to themselves not only to seek the Glory of God in all things which thing is common to all but especicially to the Faithful but also that some being dedicated to any Ministry of the Church might serve him in holiness and righteousness For as in an Army all the Soldiers do indeed obey the command of the General But among them One is a Colonel and another a Captain and others have other Offices So altho all the Faithful ought to follow Piety and Innocence with all their study with which things God is most worshipp'd yet they who are initiated in the Sacrament of Order must perform some special Offices and Functions in the Church For they perform Sacred things both for themselves and for all the People IX Wherein those that are initiated Sacred Orders excel others and teach the Efficacy of the Divine Law and exhort and instruct the Faithful readily and chearfully to observe it and administer the Sacraments of Christ the Lord whereby all Grace is bestow'd and increas'd and to say all in a Word being separated from the rest of the people they exercise themselves in the far greatest and most excellent Ministry of all These things being explain'd X. Ecclesiastical Power double viz of Order and Jurisdiction the Curats shall come to the handling of those things which are proper to this Sacrament that the Faithful who desire to be receiv'd into Ecclesiastical Order may know to what kind of Office they are call'd and how great a Power is given of God to his Church and to the Ministers thereof Now this Power is double Of Order and of Jurisdiction The Power of Order is referr'd to the true Body of Christ the Lord in the Holy Eucharist But the whole Power of Jurisdiction is in the Mystic Body of Christ for to this Power belongs the Rule and Government of Christian people and to direct them to eternal and heavenly Bliss Now the Power of Order does contain not only the power of Consecrating the Eucharist XI To what things the Power of Order extends it self but fits and prepares the Souls of men to receive it and contains all those other things which may any way be referr'd to the Eucharist And hereof many testimonies may be brought out of Sacred Scripture XII This Power prov'd But those are very clear and weighty which we find in S. John and S. Matthew for the Lord said Joâ— 21.22 As the Father sent me even so send I you Receive ye the Holy Ghost whose sins ye remit they are remitted to them and whose sins ye retain they are retained And Verily I say to you whatsoever things ye shall hind on earth shall be bound in heaven Matth. 18.18 and whatsoever ye shall loose on earth shall be loos'd in heaven Which places being by the Pastors explain'd from the Doctrin and Authority of the Holy Fathers may bring very much Light to this Truth But this Power very much excels that XIII How great this Power of Order is which in the Law of Nature is given to other Men who took care of Sacred Matters Vide de Consecr dist 2. cap. Nihil in Sacrific Conc. Trid. Sess 22. c. 1. Iren. lib. 4. c. 34. Aug. lib. 19. de Civit. Dei cap. 23. For it must needs be that that Age XIV There were Priests by the Law of Nature which was before the Law was written had her Priesthood and her spiritual Power since it is sufficiently manifest that she had a Law For these Two are so closely join'd together as the Apostle testifies that the One being taken away it must needs be that the other must be taken away also Seeing therefore that by natural Instinct Men know that God is to be worshipp'd it consequently follow'd that in every Common-wealth some should be plac'd over the charge of Sacred Things and the Worship of God whose Power in some sort might be call'd Spiritual This Power the Israelites had XV. Christ's Priesthood higher than that of Moses Let the Priests mark which tho it were higher in Dignity than that wherewith the Priests were indu'd by the Law of Nature yet is it to be thought far below the Spiritual Power of the Gospel For this is Heavenly and excels even all the Power of Angels For it has its beginning not from the Mosaical Priesthood XVI This Power is deriv'd from Christ but from Christ the Lord who was a Priest not according to the Order of Aaron but of Melchizedech For he it is that being indu'd with the supream Power of Giving Grace and Forgiving sins has left this Power altho definite in Vertue and ty'd to the Sacraments to his Church Wherefore to exercise or perform this Matter XVII The Consecration of the Ministers of the Church call'd the Sacrament of Order certain Ministers are appointed and consecrated in a solemn religious manner which Consecration is call'd The Sacrament of Order or Sacred Ordination But it pleas'd the Holy Fathers to use This Word because it has a very large signification to shew the Dignity and Excellency of the Ministers of God For Order XVIII What Order is if we take the proper Force and Notion of it is the Disposition of Superior and Inferior things which are so suited among themselves as that One may be referr'd to another Whereas therefore in this Ministry there are many Degrees and divers Functions XIX Why this Sacrament call'd Order but all things distributed and plac'd in a certain Rule rightly and conveniently does the name of Order seem to be given to it But that Sacred Ordination is to be reckon'd among the other Sacraments of the Church XX. Order is a Sacrament Sess 23. de Ordine the Holy Synod of Trent has prov'd by that reason which has often bin repeated For whereas a Sacrament is a sign of a Sacred Thing but that which in this Consecration is outward signifies Grace and Power which is given to him that is consecrated it very plainly follows that Order is truly and properly to be call'd a Sacrament That Order is a Sacrament see Trid. Sess 23. de Ordine c. 1. 3. can 3 4.5 Conc. Florent in decret de Sacr. Aug. lib. 2. contra Epist Parmen c. 13. de bono conjug c. 24. lib. 1. de Bap. contra Donat. c. 1. Leo Epist 18. Greg. in c. 10. lib. 1. Reg. Wherefore the Bishop reaching forth a Chalice with Wine and Water XXI When and by whom this Power is conferr'd and a Paten with Bread to him that is to be Ordain'd a Priest saying
demonstration The Curate is further to teach V. The outward profession of faith necessary That he who says I Believ besides that he declares the inward assent of his mind which is an interior act of Faith ought also openly to confess and declare that which he imbraces and holds inwardly in his heart by a free and open profession of his Faith and this with the greatest cheerfulness and alacrity For the faithful ought to have the same Spirit which the Prophet had when he said Psal 115.1 I believ'd and therefore did I speak And to imitate the Apostles who answer'd boldly even before the princes of the people We cannot but speak those things which we have seen and heard Acts 4.20 and be mov'd with the excellent saying of S. Paul Rom. 1.11 I am not asham'd of the Gospel for it is the power of God to salvation to every one that believes And again Rom. 10.11 that the truth of this sentence might sufficiently be confirm'd With the heart man believes to righteousness but with the mouth confession is made to salvation In God Hence they VI. How far faith excels the wisdom of the world to whom it is given may learn what the worth and excellency of Christian wisdom is and thereby how much we are beholden to the goodness of God and may climb up as by the steps or degrees of Faith to the knowledg of the most excellent and most desirable thing in the world For herein does the Christian philosophy manifestly differ from the wisdom of the world That the wisdom of the world guided by the light of nature only from the effects of these things which are perceiv'd by the senses making very slow progress and that not without mighty toyl and difficulty at length hardly reaches to the contemplation of the invisible things of God and to acknowledg and perceiv the first cause and author of all things But on the contrary the Christian philosophy does so sharp'n the edge and illuminate the understanding of the mind of man that without difficulty it can mount up to Heav'n and being illustrated with the divine brightness can truly behold first of all the very eternal fountain of light and then those things which are below him So that with the greatest sweetness of mind we can experimentally feel 1 Pet. 2.9 and with unutterable joy we can exult that we are called out of darkness into unspeakable light as the prince of the Apostles has it Rightly therefore in the first place do the faithful profess to believ in God Ibid. 18. Jer. 22.19 whose Majesty we with the Prophet Jeremy declare to be incomprehensible For as the Apostle says He dwells in light inaccessible which no man ever saw and which no man is able to behold For so he said to Moses No man can see my face and live For there is need for that mind that will soar up to God than whom nothing is higher to be altogether abstracted and withdrawn from sense And this by nature in this life we cannot attain to Now tho the case be really thus VII How God manifests himself Act. 14.16 yet as the Apostle says God has not left himself without a testimony of his goodness giving rain from Heav'n and fruitful seasons filling mens hearts with food and gladness which was the reason why the Philosophers did not think meanly of God not attributing by any means any thing corporeal any thing gross or mingl'd to him to whom also they ascrib'd the perfect strength and fulness of all good so that from him as from an eternal never-failing fountain of goodness and bounty does flow all that good that all created beings and perfect natures do enjoy Whom they call'd wise author of truth loving just bountiful and by other names signifying the supream and most absolute perfection Whose infinite power and immense influence they confess'd fills every place and extends it self to all things But this is far better and more clearly understood from the holy Scriptures as in that place where it is said Joh. 4.24 Matt. 5.48 Heb. 4.13 Rom. 11.23 Rom. 3.4 Joh. 14.6 Ps 47.11 Ps 144.16 God is a spirit and Be ye perfect even as your heavenly Father is perfect And All things are naked and open before his eyes and that O the depth of the riches of the wisdom and knowledge of God! And God is true And I am the way the truth and the life And again Thy right hand is full of righteousness And Thou openest thy hand and fillest with thy blessing every living creature Lastly Whither shall I go from thy presence And If I ascend up into Heaven thou art there if I go down into Hell thou art there also if I take wings in the morning and dwell in the utmost parts of the sea c. And Do not I fill Heaven and Earth says the Lord These are great and excellent things which even the Philosophers by searching into nature and the effects of things have consequently discover'd concerning the nature of God and agreeable to the authority of holy Scripture And tho even hence we may learn how necessary this doctrine which came down from Heav'n is VIII Faith is more easie and yet more excellent than knowledge if we observ that Faith is very excellent not only in this That those things which only wise men and that by long study and much labor can attain to do lye open and plain and become easie and familiar even to the unlearned as was said before but that that knowledge of things which is got by Faith is much more certain and much more frees the mind from error than any humane knowledge can possibly do But how much more excellent then is the knowledge of God himself to be thought to the attaining whereof not the contemplation of nature but the light of Faith opens the way properly to believers But this is contein'd in the articles of Faith which teach us the unity of the divine essence and the distinction of the three persons as also that God is man's ultimate end from whom we are to expect the possession of heav'nly and everlasting happiness For so S. Paul teaches us That God is a rewarder of them that diligently seek him How great these things are and whether they are goods of this kind to which mere humane wisdom can reach the Prophet Isaiah before the Apostle Isa 6.4 shews in these words From the very beginning they have never heard nor has any one told them neither without thee ô God has any eye seen what things thou hast prepar'd for them that wait for thee From what has bin already said IX There is only one God we must confess That there is but one God not more Gods For seeing we ascribe the supreme good and perfection to God it is not possible that what is most absolute and supreme can be in more than one But if any thing be wanting
to signifie them before hand by many Signs Oracles and Prophecies The Holy Fathers therefore understood many of the things we read in the Holy Scriptures to belong to this matter but especially where we read of that Gate of the Sanctuary which Ezekiel saw shut also the Stone cut out of the mountain without hands as we read in Daniel which became a great Mountain and fill'd the whole Earth And Aarons Rod which only of all the Rods of the Princes of Israel budded Num. 17.8 Exod 3.4 and the Bush which Moses saw burn Luc. 2. and was not consumed The Holy Evangelist has largely describ'd the history of Christs Birth Of which therefore there is no need that we speak more since 't is easie for the Curate to read more there Great pains ought to be taken XVI In explaining this mystery what the people ought to be perswaded to Rom. 15.4 Job 26.11 that those mysteries which were written for our learning might be fixed and rooted in the minds of the Faithful And first of all in commemoration of so great a benefit that they be thankful to God the Author thereof and next that they always lay before their eyes for their example to imitate this so great and singular pattern of Humility For what can be more useful or profitable to check the pride and haughtiness of our hearts than often to think that God does so humble himself that he communicates his glory with men and takes on himself their weakness and frailty that God becomes Man and gives that supreme and infinite Majesty to Man at whose Nod the very Pillars of Heav'n as the Scripture says tremble and quake for fear and that he shou'd be born in earth whom the very Angels adore in Heav'n What therefore since God does these things for our sake what I say ought we to do in obedience to him How willingly and chearfully ought we to love embrace and perform all Offices of Humility The Faithful see how wholsom a Doctrine the Birth of Christ teaches us even before he began to utter his voice He is born needy he is born a Stranger in an Inn He is born in a vile Manger He is born in the depth of Winter Luc. 2.6 9. for thus writes St. Luke It came to pass that while they were there the days were accomplish'd that she should bring forth and she brought forth her first born Son and wrapp'd him in swadling cloaths and laid him in a manger because there was no room for him in the Inn. Cou'd the Evangelist include all the whole Glory and Majesty of Heav'n and Earth in more bumble expressions Nor does he write that there was no room in the Inn Ps 49.12 but none for him who said The whole earth is mine and the fulness thereof Which also another Evangelist testifies saying He came to his own and his own receiv'd him not These things when the Faithful remember XVII How great grace and glory redounds to us by the Incarnation let them also remember that God was contented to undergo the lowliness and frailty of our flesh that he might raise mankind up to the highest degree of Dignity for this one thing sufficiently discovers that excellent dignity and worth which he has by the divine bounty obtain'd that He vouchsaft to become Man who also was true and perfect God so that now we may boast that the Son of God is our bone and our flesh which those Blessed Spirits cannot do for as the Apostle says He in no case took upon him the nature of Angels but he took upon him the seed of Abraham But then we ought to take heed XVIII A singular admonition that all this happ'n not to our extream hurt that as at Bethlehem where he was born they wou'd allow him no room so also since he is now born in our flesh he find no room in our hearts where he may be spiritually born For this it is he being most earnestly desirous of our salvation that he earnestly calls for For as by the power of the Holy Ghost he was beyond the Order of Nature made Man Joh. 1.13 Rom. 64 5. and 7.6 and giv'n to us was Holy yea Holiness it self so it behov's us to be born not of blood nor of the will of the flesh but of God and then as new creatures to walk in newness of Spirit and to keep that holiness and integrity of mind which much becomes men regenerated by the Spirit of God For by this means we shall express in our selvs a certain kind of image or resemblance of the holy conception and Nativity of this Son of God 2 Cor. 2.7 which we believ with a faithful heart and believing wisdom of God which was hidd'n in a Mystery we embrace and adore it ARTICLE IV. SUffered under Pontius Pilate was crucified dead and buried How necessary the knowledge of this Article is and what diligent care the Curat ought to take that the faithful be often put in remembrance of our Lord's Passion the Apostle teaches who professes that he determin'd to know nothing else but Jesus Christ and him crucified Upon this account therefore all care and diligence ought to be us'd that the faithful being stirr'd up with the commemoration of so great a benefit may turn themselv's wholly to the Love of God and the embracing of his goodness Faith therefore in the former part of this Article for of the other shall be spok'n afterwards offers this to our Belief that when Pontius Pilate II. What is propos'd to be believ'd in this Article by command of Tyberius Caesar govern'd the Province of Judea Christ our Lord was fastn'd to a Cross for he was Taken Mock'd Suffer'd many kinds of Injuries and Torments and at last Crucifi'd Nor are we to think that as to his Inward Part his Soul was free from those torments for since he truly took the Humane Nature upon him we must needs confess that in his Soul he felt the most tormenting Grief Mat. 26.38 Mar. 14.34 wherefore he said my soul is exceeding sorrowful even to death For tho his Humane Nature was join'd to his Divine Person yet by reason of that very conjunction he no less felt the bitterness of his passion than if that conjunction had not been made since in that one person of Christ Jesus the proprieties of both natures the Divine and Humane were still preserv'd and therefore that which was passible and mortal still remain'd passible and mortal and again that which was impassible and immortal such as we understand the Divine Nature to be still restain'd its own propriety And where in this place seems fit to be diligently observ'd III. Why the Time of his Passion was thus noted the Curat shall teach that Jesus Christ suffer'd at that time when Pontius Pilate govern'd the Province of Judea and that this was done for this reason that the knowledge of so great and so necessary
Bliss and Glory which they waited for they were in a kind of Torment But Christ our Lord descended not to suffer any more but to free the Saints and Righteous Men from the Misery and Trouble of that Imprisonment and to bestow upon them the Fruits of his Passion That therefore he went down to Hell was no lessening of his supream Dignity and Power These things being explain'd IX Why Christ went down to Hell it must be taught that Christ our Lord went down to Hell that after he had spoil'd the Devils he might lead those Holy Fathers and other pious persons being now freed from Prison with him to Heav'n which wonderfully and gloriously he has accomplish'd For immediatly the sight of him gave transcendant Light to the Captiv's and fill'd their souls with immense joy and gladness on whom he also bestow'd that most desir'd Bliss which consists in the Vision of God which done it is manifest what it was he promis'd the Thief in these words Luc. 23.43 This day thou shalt be with me in Paradice But of this deliverance of the Godly the Prophet Osee so long before propheci'd in this manner O death I will be thy death O Hell I will be thy destruction The Prophet Zachary signifi'd the same thing when he said Thou also by the blood of thy Testament hast sent them that are bound out of the lake wherein there is no water Lastly the same thing the Apostle expresses in these words Col. 2.15 in taking the spoils of principalities and powers he made a shew of them openly triumphing over them in himself But that we may understand the force of this mystery the better X. Who are sav'd by the benefit of Christs Passion we ought often to call to remembrance that devout men not only who were born after the coming of our Lord but those who after Adam were before him or who hereafter shall be to the end of the World have and shall attain Salvation by the benefit of his Passion Wherefore before he dy'd and rose again the Gates of Heav'n were never open to any but the Souls of the Godly when they departed this life were either carry'd into Abraham's Bosome or as now it fares with them who have somewhat to be purg'd or satisfi'd were cleans'd by the fire of Purgatory There is besides XI Another Reason of Christ's going down to Hell Phil. 2.10 another Reason why Christ our Lord went down to Hell namely that he might there shew his Might and Power as he had done in Heav'n and Earth and that as every knee both of things in Heav'n and things in Earth bow'd at the name of him so also of things below and under the Earth At consideration whereof who is there who admires not and even stands not amaz'd at the immense bounty of God towards mankind who was willing not only to undergo the most bitter Death for us but also to go down to the very lowest parts of the Earth that he might carry with him the Souls so very dear to him which he thence victoriously bore away to bliss and happiness Now follows the other part of the Article XII The other Part of the Article concerning the Resurrection 2 Tim. 2.8 in explaining whereof how painful the Curat ought to be appears by those words of the Apostle Remember that the Lord Jesus Christ arose again from the dead For what he commanded Timothy it is not to be doubted but that it is also commanded to all others that have the Cure of Souls And this is the meaning of the Article After that Christ our Lord had giv'n up the Ghost on the Cross upon Friday at the ninth hour of the day and the same day at Even he was bury'd by his Disciples who by leav of Pilate the President laid the body of our Lord when they had tak'n it down from the Cross into a new Tomb in a Garden near at hand the third day after his death which was the Lords day early in the morning his soul was again join'd to his body and so he who was dead those three days arose again and return'd to life out of which he departed by death but by the word Resurrection we are not to understand only that Christ was rais'd from the dead which was a thing common to many others but that he rose again by his own power and vertue which was a singular thing and proper to Him alone For it is contrary to Nature XIV No man can naturally rise again from the dead 2 Cor. 13.4 nor was it even granted to any man to be able by his own power to rais'e himself from death to life but this belongs to the supream power of God only as we learn from those words of the Apostle Altho he was crucifi'd throw weakness yet he liv's by the power of God which seeing it was never separated from Christ's Body in the Sepulchre nor from his Soul when it went down into Hell his Divine Power was both in his Body so that it cou'd be joyn'd again to his Soul and in his Soul so that it cou'd again be brought back to his Body so that by his own power he might revive and rise again from the dead And this thing XV. The Resurrection soretold Psa 97.2 David being full of the Spirit of God foretold in these words His right hand and his Holy arm hath gott'n himself the victory And the Lord himself by the divine testimony of his own mouth has confirm'd it I lay down my life and I will take it up again Joh. 10.17 and I have power to lay it down and I have power to take it up again And also to the Jews for confirmation of his doctrin he said Joh. 2.19 Dissolve this temple and in three days I will raise it up again Which tho they indeed understood of that Temple magnificently built of Stones yet he as is declar'd in the same place by the words of Scripture Act. 1.24 spake of the Temple of his Body Now although we sometimes read in Scripture that Christ our Lord was raised by the Father this is to be understood of Christ as Man ev'n as those things again relate to himself as God whereby is signifi'd that he rose again by his own Power And this also belongs specially to Christ XVI Christ first rose from the dead Apoc. 1.5 1 Cor. 15.20 that He was the First who enjoy'd this divine benefit of the Resurrection For in Scripture he is called the First begotten among the dead and the First begotten of the dead And as the Apostle has it Christ arose again from the dead being the First-fruits of them that sleep for verily by Man came death and by Man came the Resurrection of the dead and as in Adam all dye so in Christ shall all be made alive but every one in his own order Christ the First fruits and afterwards those that are Christ's Which
whom thou hast given me should be where I am And then This also Third as a very great benefit we have obtain'd that he has drawn up our love to Heav'n and inflam'd us with his Divine Spirit For most true is that saying Mat. 6.21 There our Heart is where our Treasure is And indeed if Christ our Lord were dwelling on the Earth all our thoughts wou'd be fix'd upon the face and acquaintance of the Man and we shou'd behold him only as Man who bestow'd so great benefits upon us and we shou'd affect him only with a kind of earthly Good Will But now being gone up into Heav'n he has render'd our Love Spiritual and makes us to love and reverence him as God whom we now consider as absent And this we understand partly by the Example of the Apostles Joh. 19.7 with whom while our Lord was present they seem'd to judge of him in a manner according to Human Sense And partly it is confirm'd by the testimony of our Lord himself when he says It is expedient for you that I go away For that imperfect Love wherewith they lov'd Jesus Christ when present with them was to be perfected by Divine Love and that by the coming of the Holy Ghost Wherefore he presently adds For if I go not away the Paraclet or Comforter will not come to you To this may be added Fourth that he has inlarg'd his House Eph. 4.22 i.e. his Church in the earth which was to be govern'd by the power and guidance of the Holy Spirit and he left Peter the Prince of Apostles the chief Pastor and Prelate of the whole Church among Men and then he gave some Apostles some Prophets some Evangelists some Pastors and Teachers and so sitting at the Right Hand of his Father he always bestows divers gifts upon divers persons for the Apostle testifies Eph. 5.7 That to every one of us is giv'n grace according to the measure of the gift of Christ But lastly Fifth The Faithful are to believe the same thing also concerning Christ's Ascension which we taught before concerning the mystery of his Death and Resurrection for tho we owe our Salvation and Redemption to the Passion of Christ who by his own Merit open'd to the Just an entrance to Heav'n yet his Ascension is not only propos'd to us as an example whereby we learn to look up on high and ascend up into Heav'n in Spirit but it has giv'n us Divine Power whereby we are enabl'd to do it ARTICLE VII FRom thence he shall come to judge the quick and the Dead There are three of excellent Offices and Functions which our Lord Jesus Christ has for the adorning and illustrating of his Church I. The Three Offices of Christ Of Redemption Patronage or Defence and Judgment But whereas from the former Articles it is manifest that he has redeem'd mankind by his Passion and Death and that he has undertak'n sorever to defend and patronize our cause by his Ascension into Heav'n it remains that in this Article we declare his Judgment The reason and force of which Article is this II. What we must believe concâ—â—â—nig the last judgment That in the last day Christ our Lord will judge all mankind For the Holy Scriptures testifie that there are Two comings of Christ The One when for our salvation he took flesh and was made Man in the Womb of the Virgin The Other when he shall come to judge all men at the end of the World This Coming of his in Holy Scripture is call'd The Day of the Lord whereof the Apostle speaks 1 Thes 5.2 The day of the Lord so comes as a Thief in the night Maâ— 24.20 and our Saviour himself Maâ— 23.32 But of that Day and Hour no man knows 1 Cor. 5.10 Concerning which last judgment the authority of the Apostle is sufficient We must all appear before the judgment-seat of Christ that every one may give an account of what he has done in the body whether good or evil For the Holy Scripture is full of testimonies which the Curat may find scatter'd up and down not only for proof of this matter but to lay before the eyes of the Faithful that as from the begining of the World that Day of the Lord wherein he put on Human Flesh was always much longed for of all because in that Mystery they had the hope of their deliverance plac'd So from thence forth after the Death of the Son of God and his Ascension into Heav'n we might most earnestly desire that Other Day of the Lord waiting for that bless'd Hope and the coming of the Glory of the great God But for the explication of this matter the Curat shall observe and teach that there are Two times wherein every one must needs come in presnce before the Lord and give an account of all his particular Thoughts Actions and Words and must abide the present Sentence of the Judge The First is when every one of us goes out of this life for immediately he is placed before the Judgment-seat of God and there is a most just examination made of all things whatsoever he ever did spake or thought and this is call'd The Private Judgment But The Other is when in one day and in one place All men shall stand together before the Seat of Judgment that in the sight and hearing of all men of all ages every one may know what is judg'd and decree'd concerning himse lf The very Pronouncing of which Sentence to Ungodly and Wicked men will not be the least part of their punishments and torments And on the other side the Godly and the Just will from thence receive no small Reward and Profit when it shall truly appear what kind of persons every one of them was in this life And this is call'd the General Judgment Concerning which it must needs be shew'd what the Cause is V. Why a General Judgment to come why besides the Private Judgment concerning every one in particular there will also be held another Judgment concerning all men in general For since First Cause even when men are dead they sometimes leave behind them some surviving persons to imitate them as Children to imitate Parents Dependents and Scholars who are lovers and favourers of their Examples Discourses Actions whereby it must needs come to pass that the rewards and punishments of the dead shall be increas'd and whereas this either Advantage or Calamity which belongs to so very many cannot have an end before the coming of the last day of the World It was but meet that there should be a perfect examination of this General Account of good and evil Words and Actions And this could not be done except at one General Judgment of all men And besides The Second forasmuch as the Fame of the Godly is often times unjustly wounded and the wicked commended as innocent the justice of God requir'd that the
godly should even in the Public assembly and judgment of all mankind recover that esteem which by injustice they were depriv'd of among men And then whereas both the Good and the Bad did The Third not without their bodies whatsoever they did on all accounts it is just that whatsoever was well or ill done belongs also to their Bodies which were the Instruments of those Actions It was therefore very convenient that the due rewards of eternal glory or punishment should be difpens'd to the Bodies and Souls together which verily could not be done without a Ressurrection of all men and without a General Judgment Lastly The Fourth Because in mens adversity and prosperity which sometimes happen alike both to the Good and Bad it was to appear that nothing was done or over-rul'd without the Infinite Wisdom and Justice of God it was meet not only that Rewards should be appointed to the Good and Punishments to the Wicked in the world to come but also that this should be determin'd in a Public and General Judgment whereby they might be more known and conspicuous to all and that praise might by all be given to the Justice and Providence of God instead of that unjust complaint which even sometimes the Saints themselves as men have been used to make when they observ'd wicked Men prospering in Wealth and flourishing in Honors For Ps 72.2,3 says the Prophet My feet were amost mov'd my treadings had well nigh slipt because I was griev'd at the unjust seeing the peace of sinners And a little after Behold the very sinners and the wealthy of the world they get riches and I said Then have I cleans'd my heart in vain and have washed my hands in innocency I was punish'd every day and chastn'd every morning And this was the frequent complaint of many It was needful therefore that there should be a General Judgment Joh. 22.14 lest haply men should say That God indeed takes care of the motions of the Heavens but regards not what is done on the Earth This word of Truth therefore is rightly made One of the Twelve Articles of our Christian Faith that if the minds of any should doubt concerning the Providence and Jultice of God by means of this Doctrin they may be confirm'd Besides The Fifth at the apprehension of the Judgment it is fit that the Godly be comforted and the Wicked terrifi'd that considering the Justice of God the Good should not be dejected and the Evil may be recall'd from their wickedness by the fear and expectation of Eternal Punishment Wherefore our Lord and Saviour speaking of the Last Day has declar'd that there will sometime be a General Judgement Mat. 24 29. and has describ'd the Signs of the approach of the Time thereof that when we shall see those Signs come to pass we may know that the End of the World is at hand and then at his Ascension into Heaven he sent Angels who comforted the Apostles grieving for his absence in these words Act. 2.11 This Jesus which is taken from you up into Heaven shall so come as ye have seen him go into Heaven But that this Judgment is given to Christ VI. Christ as Man also is Judge of all not only as God but as Man the Holy Scriptures declare For tho the power of Judging be common to all the persons of the Holy Trinity yet we specially attribute it to the Son Because we say that Wisdom suits to him But that as Man he will judge the World our Lord's testimony assures us who says Joh. 5.26 As the Father has life in himself so has he given to the Son to have life in himself and has given him power to Judge as he is the Son of Man And it was very meet VII Why Christ aâ— Man will be Judge that this Judgment should be exercised by Christ our Lord that when the Judgment was concerning Men they might see the Judge with their Eyes and with their Ears hear the Sentence which should be pronounc'd and truly perceive the Judgment with their Senses And it was moreover mosl just that That man who was condemn'd by the most unjust sentences of Men should be seen to sit afterwards as Judge of all wherefore the Prince of Apostles when in the House of Cornelius Act. 10.24 he was expounding the chief heads of Christian Religion and had taught that Christ was by the Jews hang'd on a Tree and kill'd and the third day rose again to life he subjoyn'd And he has commanded us to preach and to testifie to the people that This is he who was appointed of God to be the Judge of quick and dead And the Holy Scriptures declare VIII Signs foregoing the Judgment Damase de fide Orâ—hod lib. 4.7.27 that these Three principal Signs will go before the Judgment The Preaching of the Gospel throughout the world a Departure from the Faith and Antichrist For our Lord says This Gospel of the kingdom shall be preach'd through the whole world for a testimony to all the Gentils and then shall the End come And the Apostle warns us that we be not seduc'd by any as tho the Day of the Lord were at hand Mat. 22.14 2 Thess 2.3 Dan. 7.9 For unless there first come a departure and that Man of sin be reveal'd the judgment will not come But what will be the Manner and Way of the Judgment the Curate may easily know from the Oracles of Daniel and from the Doctrin of the Evangelists and of the Apostles Moreover IX The Pronouncing and Exposition of the Sentence of the last Judgment Mat. 24.34 the Sentence to be pronounc'd by the Judge should be in this place more diligently consider'd For Christ our Saviour beholding with a chearful countenance the Godly at his Right hand shall with the greatest love and good-will thus pronounce Sentence concerning them Come ye the blessed of my Father possess the Kingdom which is prepar'd for you from the foundation of the world Than which words they will know that there can be nothing heard more sweet who but compare them with the Sentence of Condemnation of the Wicked and when in their mind they shall have consider'd that by those words Pious and Just men are call'd from their Labours to Rest from a Vally of Tears to the highest Joy and from all their Miseries to everlasting Happiness which they by their Duties of Charity have deserv'd And then turning to those who stand at his Left hand he will pour forth his Justice upon them in these words Depart from me ye cursed into everlasting fire which is prepar'd for the Devil and his Angels In those former words X. The Sentence of the Reprobate consider'd Chrysost in Mat. Hom. 23. August Ser. 181 de Temp. Greg. lib. 9. Moral c. 46. Mat. 25 4â— Depart from me is signifi'd that most extream punishment wherewith the wicked shall be tormented when they shall be
S. Austin in his Disputations he wrote against the Donatists most clearly shews And if we require Testimonies of Scripture we may hear the very Apostle speaking in these Words I says he have planted and Apollo has water'd but God gave the Increase For neither is he that plants any thing nor he that waters But God that gives the increase Whence it may sufficiently be understood that as in planting of Trees the naughtiness of those that planted them is no hindrance to the Trees So there can no hurt light upon them by anothers fault who were planted in Christ by the Ministery of Bad Men. Wherefore as from S. John's Gospel our Holy Fathers have taught us Judas Iscariot baptiz'd many of whom nevertheless we read not that any were baptiz'd again so as S. Austin has excellently written Judas baptiz'd and yet after Judas none baptiz'd whom he baptiz'd John baptiz'd and yet after John's Baptism they were baptiz'd again because the Baptism given by Judas was Christs Baptism but the Baptism which John gave was his own And yet we rightly prefer not Judas before John but Christ's Baptism tho given by the hands of Judas before John's Baptism tho given by the hands of S. John himself Nor may the Pastors XXIV It is a great wickedness to administer the Sacraments with as evil Conscience Aug. in Joan. Tract 5. contra Cresc l 3. c. 6. D. Thom. p. 3. q. 93. art 4. or other Ministers of the Sacraments when they hear this think it enough taking no regard to the uprightness of their Manners and purity of their Consciences to take care only how rightly to minister the Sacraments for tho they ought to be very careful therein yet all those things which belong to that Function are not plac'd in this one thing But they ought always to remember That the Sacraments indeed never lose that Divine Vertue which is in them but yet that they bring eternal Death and ruine to those that minister them impurely For Holy things as once and again and oftentimes over and over we ought to admonish should be handled Holily Ps 49 16. Con Trid. ibid. Can. 6. and Religiously To the Sinner as the Prophet has it God has said Why dost thou declare my Righteousness and takest my Testament into thy Mouth whereas thou hatest Discipline Now if it be unlawful for a man polluted with sin to Treat only of Divine Matters How great wickedness must we needs judge him guilty of who being conscious to himself of many crimes is yet not afraid with his polluted mouth to make those Holy Mysteries or to take into his foul hands and handle and to reach them forth and minister them to others especially since it is written by S. Denys To the wicked the Symbols for so he calls the Sacraments it is not permitted so much as to touch them The Ministers of Holy things therefore S. Dyon de Eccles Hier. c. 1. are first of all to follow Holiness and come purely to minister the Sacraments and let them so exercise themselves in Piety that through the frequent handling and use of them by Gods help they may attain a greater plenty of Grace thereby And now these things being explain'd XXV The effects of the Sacraments it must be taught what the Effect of the Sacraments is for this seems likely to afford no small light to the Definition of the Sacraments before mention'd The principal of those Effects are reduc'd to Two And that Grace which of the Holy Doctors we have learn'd usually to call justifying XVI The first Justifying Grace common to all Eph. 25.26 deservedly takes the chief place for so the Apostle has most plainly taught when he said That Christ lov'd his Church and gave himself for her that he might sanctifie her cleansing her by the laver of water in the Word But by what means so great and admirable a thing is wrought by the Sacrament that as S. Austin says S. Aug. in Joan. Tract 80. The Water cleanses the Body and touches the Heart this verily connot be comprehended by human reason and understanding For it is certain that no sensible thing of its own nature is endu'd with such a Power as can penetrate to the Soul But by the Light of Faith we know that the Power of the Almighty God is in the Sacraments because they effect that which the natural things themselves by their own power cannot do Of this Efficacy of the Sacraments see Trid. Sess 7. Can. 6.7 8. De Sacram. Aug. Tract 26. in Joan. cont Faust c. 16. 17. in Psal 77. v. 15 16. Wherefore that there might never any distrust or doubt of this Effect XXVII The Receiving of Grace in the Sacraments why of old prov'd by Miracles arise in the minds of the Faithful When the Sacraments began to be administred it pleas'd the most merciful God by the evidence of Miracles to shew what the Sacraments inwardly effected that we might most constantly believe the same things to be always inwardly wrought tho they were far enough distant from our Senses Therefore to omit Aug l. quart Vet. Nov. Test q. 93. Mat. 3.16 Mar. 1.10 Luc. 3.22 that when our Savior was baptiz'd in Jordan the Heavens were open'd and the Holy Ghost appear'd in the shape of a Dove to admonish us that when at the Saving Font we are wash'd he pours his Grace into our Souls To pass by this I say for this belongs rather to the Signification of Baptism than to the Ministration of the Sacrament Do not we read that on the day of Pentecost when the Apostles receiv'd the Holy Ghost whereby they were thenceforth made more chearful and couragious to Preach the Truth of Faith and to undergo many hazards for the glory of Christ Act. 2.3 then a noise from Heaven being made all of the suddain as it were of a mighty rushing wind there appered cloven tongues like as of Fire Whence it is understood that in the Sacrament of Confirmation the same Spirit is given to us and the same strength bestow'd on us whereby we stoutly resist and encounter those irreconcileable Enemies to us to wit the Flesh the World and the Devil and these Miracles as oft as the Apostles minister'd those Sacraments in the infancy of the Church were for some time to be seen till the Faith being confirm'd and strengthen'd they began to cease From those things therefore which have bin shew'd concerning the former effect of the Sacraments XXVIII How great the Difference of the Sacraments of the Old and New Law is Aug. lib. 19. cont Fault c. 13. in Ps 83. Amb. lib. de Sacr. c. 4. Heb. 9.14 to wit Justifying Grace it plainly appears that there is in the Sacraments of the New Law a better and more excellent vertue than the Sacraments of the Old Law had which seeing they were weak and beggarly Elements did sanctifie the Polluted to the cleansing
call to mind how he has by solemn promise oblig'd himself to God when he was initiated in Baptism and will also consider with himself whether in his Life and Conversation he has behav'd himself in such a manner as the very Profession of Christianity obliges and undertakes That therefore what is to be taught III. What the Name Batism signifies Eight kinds of Baptism See Damass lib. 4. de fide Orthod 10 might be made the more intelligible it must be declar'd what the Nature and Substance of Baptism is after that the signification of the word Baptism shall have bin explain'd There is none who know not that Baptism is a Greek word which tho in Holy Scripture it signifies not only that Washing or Cleansing which is joyn'd with this Sacrament but even all other kinds of Washing yea and sometimes is extended to signifie Suffering also Yet among Church-Writers it signifies not every kind of Washing of the Body but that which is annext to the Sacrament and is not ministred without the prescrib'd Form of Words which signification the Apostles by the Institution of Christ frequently made use of Now the Holy Fathers made use of other names also to signifie the same thing For S. Austin testifies that it was call'd the Sacrament of Faith IV. By what other names the Sacrament of Baptism is call'd D. Aug. Epist 25. in sin Heb. 10.15 because they who receiv'd it made profession of the Faith or Belief of the whole Christian Religion Others call'd this Sacrament Illumination because the heart is illuminated by the Faith we profess in Baptism For thus says the Apostle Remember the former days wherein being illuminated ye underwent a great fight of sufferings to wit signifying when they were Baptiz'd Besides S. Chry. 10.5 Chrysostom in his Oration to those who were baptiz'd calls it both a Purgation whereby through Baptism we purge away the Old Leven that we may be a New Lump and a Burying and a Planting and Christ's Cross The reason of all which Names may be gather'd from the Epistle to the Romans And why S. Denys call'd it the Beginning of the most Holy Commandments S. Dionys de Eccl. Hier. c. 2. is evident seeing that this Sacrament is the Gate as it were through which we enter into the fellowship of Christian Life and from thenceforth begin to obey Gods commands and this will suffice briefly to be taught concerning the Name of Baptism Of the various Names of Baptism See Greg. Naz. Orat. in Sancta Lumina Clem. Alex. lib. 1. Paedag. c. 6. But as to the Definition of the Thing Tho there may many others be gather'd out of Sacred Writers V. The Definition of Baptism yet That seems more fit and suitable which we may learn from our Lords own words in S. John's Gospel and from the Apostle in his Epistle to the Ephesians Joh. 3.5 Except a man be born again of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle when he spake of the Church Ephes 5.26 Cleansing her in the Laver of Water in the Word For through Adam by nature we are born the Children of Wrath but by Baptism we are born again in Christ the Children of Grace For he gave power to men to become the Sons of God Joh. 1.13 even to them that believe in his Name who are not born of blood nor of the will of the flesh nor of the wiâ—l of man but of God But in what words soever the nature of Baptism chances to be explain'd VI. How the Sacrament of Baptism is made the people are to be taught That this Sacrament is made by Washing with which according to the institution of our Lord and Saviour must needs be us'd certain and solemn words as the Holy Fathers have always taught as is shew'd by the plain testimony of S. Austin The Word is added to the Element and so the Sacrament is made But the Faithful must be carefully taught An Error to be mark'd not to fall into that Error not to think as it is vulgarly us'd to be said that That Water which is kept in the Holy Font to make the Sacrament is the Sacrament For then only is it to be call'd the Sacrament of Baptism when in truth we use Water to wash any one adding those words which were instituted by our Lord. Of this see Chrysost hom 24. in Joan. Aug. l. 6. contra Donatist c. 25. Conc. Florent Trid. item August Tract 80. in Joan. Now because in the Beginning when we spake of Sacraments in general VII The Matter of Bap â—â—m is natural Water we said that every Sacrament consists of Matter and Form therefore what each of these is in the Sacrament of Baptism must be declar'd by the Pastors The Matter therefore or the Element of this Sacrament is any kind of natural Water whether of the Sea or the River or a Pond or a Well or a Fountain that is us'd to be call'd Water without any adjunct Joh 3.5 For our Savior has taught Except a man be born again of Water and the Spirit he cannot enter into the kingdom of God â— h. 2.26 and the Apostle says That the Church was cleans'd by the Laver of Water And we read in the Epistle of S. John 1 Joh. 5.8 There are Three which bear record in Earth The Spirit the Water and the Bloodâ— this may be prov'd also from other testimonies of Holy Scipture But that which S. John the Baptist said Maâ— 3. that the Lord was coming that would baptize with the Holy Ghost and with Fire this can by no means be understood of the Matter of Baptism but ought to be apply'd either to the inward working of the Holy Ghost or at least to the Miracle which appear'd on the day of Pentecost Act. 2.3 when the Holy Ghost came down from Heaven upon the Apostles in the likeness of Fire whereof in another place Christ our Lord foretold Act. 1.5 John indeed baptiz'd with Water but ye shall be baptiz'd with the Holy Ghost not many days hence But this we may observe from the Holy Scriptures to have bin signifi'd before-hand by the Lord VIII The Matter of Baptism figur'd in the Old Testament Gen. 6.5 2 Pet. 3.10 both in Figures and in the Oracles of the Prophets For the Flood whereby the World was cleans'd because the wickedness of man was great in the Earth and all the thoughts of his heart wholly set upon evil carri'd the Figure and Resemblance of This Water as the Prince of Apostles in his former Epistle shews And the Passage through the Red-Sea signifi'd this Water 1 Cor. 10.1 as S. Paul writing to the Corinthians expounds it 4 Reg 5.24 to omit the cleansing of Naaman the Syrian and the admirable virtue of the Pool of Bethsaiday Job 5.2 and many others of the like kind Wherein it plainly appears
some things hard to be understood which the unlearned and unstable wrest as they do the other Scriptures to their own Destruction Furthermore Tenthly the Sacred Scripture is defil'd by soul and dishonest Blots when wicked Men turn the Words and Sentences thereof which ought to be us'd with all reverence to any Prophaness as to Raillery fabulous and vain Conceits Flatteries Detractions Fortune-telling Enchantments and such like Of which Sin the Sacred Synod of Trent commands to beware And then as they honor God Eleventhly who implore his Aid and Help in their Calamities So he denies God his due Honor that calls not upon him for help whom David reproves when he says They have not call'd upon God Psal 15.5 they tremble for fear where no Fear was But they intangle themselves in a far more detestable Sin Twelfthly who with an impure and defil'd mouth presume to curse and blaspheme the Holy Name of God which is to be bless'd and extol'd by all Creatures with the highest Praises or even the Name of the Saints that reign with God Which Sin is verily of so high and cursed a Nature Note that sometime the Sacred Scripture 3 Reg. 21.13 Job 1.12.29 when the Discourse is of Blasphemy uses the word Benediction But because the terror of Pain and Punishment is us'd very much to restrain Men from the Liberty of Sinning XXIX The Appendix to the second Commandment Therefore the Curat the better to stir up the minds of Men and more easily to prevail with them to keep this Commandment shall diligently explain the other Part of it Exod. 27. which is as it were the Appendix For the Lord will not hold him guitless that takes his Name in vain And first he may teach XXX Why Threats joyn'd to this Commandment that it was very reasonably done to joyn Threatnings to this Commandment that so both the weight of the Sin and the goodness of God towards us who is not delighted with Men's Destruction might be acknowledg'd that we might not undergo his Wrath and Displeasure he terrifies us by these saving Threatnings to the end that we may rather experience his Kindness than his Displeasure The Curat may press this Point XXXI What the Curats are to do First and may insist earnestly upon it that the People may know the grievousness of the Sin and loath it the more heartily and use the greater diligence and caution against it He may further shew Secondly how prone and ready Men are to commit this Sin So that it was not enough to establish a Law about it without adding Threatnings also For it is incredible how profitable this Consideration is For as nothing is so hurtful as Carelesness and Security of Mind Thirdly So the knowledg of our own Weakness is very profitable And then he may also shew XXXII What mischiefs the Transgression of the second Commandment brings that there is no certain Punishment appointed of God but only that threatens in general that whosoever intangle themselves in this Sin shall not go unpuish'd Wherefore the various Punishments wherewith we are daily afflicted ought to warn us of this Sin For we may easily conjecture hence that Men fall into very great Calamities because they obey not this Commandment The Consideration whereof it is likely will make them more wary for the Time to come Let the Faithful therefore being terrifi'd with a Holy Fear with all their endeavour avoid this Sin Mat. 12.36 For if an Account must be given in the last Judgment of every idle word what shall be said concerning the most heinous Crimes which carry in them a great Spight and Contempt of Gods Name The Third COMMANDMENT of the DECALOGVE Remember that thou sanctifie the Sabbath Day Six Days shalt thou labor and do all thy Work But the seventh Day is the Sabbath of the Lord thy God Thou shalt not do every work therein thou and thy Son and thy Daughter and thy Servant and thy Maid thy Cattle and the Stranger that is within thy gates For in six Days the Lord made Heaven and Earth the Sea and all things that are in them and he rested in the Seventh Day therefore the Lord blessed the Sabbath Day and sanctified it IN this Commandment of the Law I. What is commanded in this third Commandment the Outward VVorship which we owe to God is rightly and orderly appointed For this is a kind of Fruit as it were of the former Commandment Because whom we devoutly worship inwardly being led by the Faith and Hope we have in him we cannot chuse but honor him with external VVorship and render him thanks Vide Trid. Decr. de ciborum delectu festu diebus sess ult sub finem Item D. Thom. 2.2 q. 122. art 4 item de Consec dist 3. multis capitibus And because these things cannot easily be done by those who are occupi'd with worldly Businesses II How indulgent God is there is a certain Time appointed wherein they may conveniently be done Since therefore this Commandment is of that very kind III. Very useful often to explain this Commandment as brings forth admirable and profitable Fruit It much concerns the Curat to be very diligent in explaining thereof And to beget an ardent Study therein the first word of this Commandment Remember has great Force For as the Faithful ought to remember such a Commandment So it is the Office of the Pastor both by teaching and admonishing often to bring it into their Remembrance But how greatly it concerns the Faithful to obey this Commandment is perceiv'd from hence IV. How profitable to observe this Commandment That by a diligent Observance of this they are more easily induc'd to the keeping of the other Commandments of the Law For since among other things which they ought to do on Festival Days V. Why we must come to Church on Holy Days they have need to come to Church to hear Gods VVord and when they have learn'd what the VVill of God is that they also follow it that with their whole Heart they may keep the Law of the Lord VVherefore in Sacred Scripture the VVorship and Celebration of the Sabbath is very frequently commanded Exod. 16.20.31 Lev. 16.19.23 â—6 Deut 3. â—s 66. â—4 Hier. 1. â—ze 10.22.46 as we may see in Exodus Leviticus Deuteronomy and in the Prophecies of Isayah Jeremy and Ezekiel In all which places there is given a Commandment concerning this VVorship of the Sabbath De praedic verbi Dei Vide Trid. Sess 5. c. 2. Vide singularem hac de re libellum S. Caroli Borrom in actis Eccles Mediol Vide etiam acta Eccles Bononiens But Princes and Magistrates are to be exhorted to help the Prelates of the Church with their Authority VI. The Magistrates Duty to promote Gods worship in those things especially which belong to the Support and Increase of this Worship of God
OF THE Council of TRENT PART IV. Of PRAYER AMong the Duties and Offices of a Pastor I. The Curat 's Duty in this Matter the Teaching of the Faithful to Pray after a Christian manner is one of the Chiefest the Way and Efficacy whereof many must needs be ignorant of unless by the pious and faithful Diligence of the Pastor it be shew'd them Wherefore the chief Care of the Curat ought to be us'd herein that Devout Hearers might understand for What and How they are to pray to God Now that Divine Form which Christ our Lord would have known to his Apostles II. The Lord's Prayer to be â—otten by Heart and thro them and their Successors to all Men that should embrace the Christian Religion contains all the necessary Parts of Prayer The Words and Sentences whereof we ought so to comprehend in Mind and Memory as to have them always in a readiness Now for the Curat 's Assistance in teaching the Faithful to pray we have here propos'd those things that seem more convenient being taken from those Writers whose Learning and Ability in this respect is easily granted and as for the rest if there be need the Pastors may draw them from the very same Fountains Concerning Prayer have written Tertullian Cyprian August Epist 111. ad Probam Chrysost Hom. 15. Cassian lib. 9. collat D. Thom. in Opusc 2.2 q. 85. per 17. Articulos Of the Necessity of PRAYER FIrst therefore I. Prayer is necessary it must be taught how Necessary Prayer is the Precept whereof is not delivered only as a Counsel but also has the force of a necessary Command as is declar'd by Christ our Lord in these Words We ought always to pray Luc. 8. Now II. The Reasons this Necessity of Praying the Church shews even in that Proem as it were of the Lord's Prayer First Being admonish'd by wholesom Precepts and taught by Divine Institution we are bold to say Secondly Seeing therefore that Prayer is necessary to Christians and that his Disciples ask'd him Lord teach us to pray Luc. 11.1 the Son of God prescrib'd them a Form of Prayer and gave them hope of obtaining those things they pray'd for Thirdly And he himself was an Instruction to them of Prayer Luc. 6.12 which he not only diligently us'd but even watch'd therein all night Fourthly Of which Duty afterwards the Apostles were not wanting to give Precepts to those who would devote themselves to the Faith of Jesus Christ Fifthly 1 Pet. 3.7 For both S. Peter and S. John very diligently instruct the Faithful about it Sixthly And the Apostle being mindful of the same thing admonishes Christians in many Places of the Necessity of Prayer to Salvation Besides Seventhly we want so many Goods and Conveniencies for the necessary defence both of the Soul and Body that we must needs have recourse to Prayer as to the only and best Interpreter of all our Wants and Procurer of those things we stand in need of For since God owes nothing to any Body Eighthly verily it remains that we beg of him by Prayer those things we have need of which Prayer he has given us as a necessary Instrument to obtain that we desire especially since there are manifestly some things which we cannot obtain but by help thereof For Sacred Prayers have this excellent Vertue Ninthly Mat. 17.22 as to cast out Devils For there is a sort of Devils which is not cast out but by Fasting and Prayer Wherefore Tenthly those Men deprive themselves of the Faculty of many singular Gifts who use not this Practice and Exercise of diligent and devout Prayers For there is need not only of good but also of diligent Prayer for obtaining what you desire For as S. Hierom says It is written To every one that asks Mat. 11.9 it shall be given if therefore it be not given thee it is not given thee because thou dost not ask it Ask therefore and ye shall receive Hier. in cap. 7. Matth. Of the Advantage of PRAYER NOw this Necessity of Prayer has this great Advantage I. The Fruits of Prayer that of it self it brings forth an abundance of Fruits a sufficient plenty whereof the Pastors shall gather out of Sacred Scripture since there will be need of teaching them to the Faithful We out of that abundance have made choice of some which we thought fit for this Opportunity Now The First the first Advantage which we gather from thence is this That we honor God in praying to him For Prayer is a certain Argument of Religion which in Sacred Scripture is compar'd to a sweet Perfume Psal 140.9 for says David Let my Prayer be directed in thy sight as Incence Wherefore by this means we profess our selves subject to God whom we acknowledge and declare to be the Author of all Good from whom only we look for Refuge and Defence for Safety and Salvation Of this Advantage we are admonish'd in these words Psal 39.15 Call upon me in the day of Tribulation and I will deliver thee and thou shalt honor me Another very large and sweet Fruit of Prayer follows The Second when God hears our Prayers For according to S. Austin's Sentence Serm. 226. de Tempore Prayer is the Key of Heaven For Prayer says he ascends and God's Mercy descends tho the Earth be low and Heaven high yet God hears the Voice of Man The Force and Advantage of which Duty of Prayer is so great II. How many and great Gifts Prayer obtains that thereby we obtain the Fulness of Heavenly Gifts For we get to our selves the Holy Ghost to be our Guide and Helper and the Security and Preservation of our Faith and escaping of Punishments and the Protection of God in Temptations and Victory over the Devil There is a real Crowd or Heap of singular Joy in Prayer Wherefore the Lord says thus Joh. 16.14 Ask and ye shall receive that your Joy may be full Nor is there left any room to doubt III. How ready God is to hear Prayer but that God's Goodness is ready at hand and meets our Prayers which many Testimonies of the Divine Scriptures prove which because they are ready at hand to all we will only touch those of Isaiah for an Example Isa 58.9 For then says he thou shalt call and the Lord shall hear thou shalt cry and he shall say Here I am And again Isa 65.24 It shall be that before they cry I will hearken and while they yet speak I will hear And as for the Examples of those that have obtain'd of God their Petitions because they are in a manner infinite and evident to all Men we omit them But sometimes it happens IV. Why God sometimes hears not our Prayers that what we ask we obtain not of God It is so But then God takes the greatest care of our
God reconcild to them And for the Curses of Holy Men III. How the Curses of Holy Men to be understood which they us'd against the Wicked it is manifest from the Sense of the Fathers that they are either Prophesies of those things that would befal them or else are us'd against their Sin that the Men being sav'd the force of their Sins might perish Vide Aug. de Serm. Domini in Monte lib. 1. c. 22. Serm. 109. de Tempore In the other part of Prayer we give the highest Thanks to God IV. For whom we ought to give thanks for his Divine and Immortal Benefits which he always did and daily do's bestow upon Mankind But best of all do we discharge the Duty of Thanksgiving upon the account of all the Saints when in our Office we attribute singular Praises to God for their Victory and Triumph which they by his Goodness have born away from both their inward and outward Enemies Hither belongs that first part of the Angelical Salutation V. The Angelical Salutation the greatest of all Thanksgivings when we use it at our Prayers Hail Mary full of Grace the Lord is with thee blessed art thou among Women For we honor God with the highest and truest Praises and Thanksgivings that he dignified that most Holy Virgin with every Endowment of Heavenly Gifts and we congratulate the Virgin for her singular Happiness Vide Aug. Ench. c. 100. 21. de Civit. Dei c. 24. lib. 20. contra Faust c. 21. And rightly has the Holy Church of God to this Thanksgiving added Prayers also VI. Why to that Salutation is added S. Mary and imploring of the most Holy Mother of God whereby we piously and humbly fly to her that by her Intercessions she would reconcile God to us miserable Sinners and that she would obtain for us those good things that are necessary both for this and for the Life everlasting Therefore we the cast-off Children of Eve who dwell in this Vally of Tears ought diligently to invoke the Mother of Mercy Advocate of the Faithful to pray for us Sinners and by this Prayer to implore her Help and Assistance of whose both most excellent Merits with God and most sincere Good will of helping Mankind there are none but impious and wicked Men can doubt Vide Aug. Serm. 18. de Sanctis Ambr. in 1. c. Luc. Bern. Hom. 3. in Missus est Item l. 5. c. 19. Athan. in Evang. de Sancta Deipara Aug. Serm. 2. de Annunt Nazian in Orat. de S. Cypriano Who is to be Pray'd to NOw that God is to be pray'd to I. The Tri-une God to be invok'd and his Name to be call'd upon the very Light of Nature implanted in the Souls of Men teaches and not only the Sacred Scripture in which we may hear God himself commanding Psal 49.15 Call upon me in the Day of Tribulation But by the Name of God we understand Three Persons In the second place II. Secondly The Saints We fly to the Assistance of the Saints that are in Heaven to whom also that Prayers are to be made has been held so certain in the Church of God that to pious Men there can arise no doubt Which because it has already been explain'd apart in its proper place we remit both the Curats and others thither But to remove all Error of the Unlearned III. God and the Saints to be invok'd after a different manner it will be worth the labor to teach the Faithful what difference there is in the manner of this Invocation for we do not pray to God and to the Saints after the same manner For we pray to God either to give us the good things we want or to deliver us from evil but we pray to the Saints because they are in favor with God to undertake our Patronage and to beg of God for us those things we want Hence we have two ways of Praying IV. The Forms of Prayer differing in the Manner For we properly say to God Have mercy upon us Hear us but to the Saints Pray for us altho we may for some other Reason pray to the Saints to have pity upon us We may therefore pray them that being mov'd with the Misery of our Condition they with their Favor with God and Intercession would help us Yet here all must take great heed V. Observe this diligently that what is proper to God they give not to any besides him And withal when before the Image of any Saint any one says the Lord's Prayer let him then think thus that he begs of the Saint to pray with him and to beg those things for him which are contain'd in the Form of the Lord's Prayer and lastly that he would be his Interpreter and Intercessor to God Apoc. 8.3 For that the Saints perform this Office S. John the Apostle has taught us in the Revelations Of Preparation to be made IN Sacred Scripture it is thus written Note Eccl. 18.2 Before Prayer prepare thy Soul and be not as a Man that tempts God For he tempts God who while he prays well do's ill and while he speaks to God his Mind wanders from his Prayers Wherefore since it so much concerns him I. The Preparations of a good Prayer First Humility with what Mind every one makes Prayers to God let the Curats teach the devout Hearers how to pray The first Step therefore to Prayer is a truly humble and lowly Soul and acknowledgment of Sins by reason of which Sins let him that comes to God know that he is unworthy not only to obtain any thing of God but even to come into his Presence to pray to him Of this Preparation the Sacred Scriptures very often make mention and speak thus Psal 101.18 He has respect to the Prayer of the Humble and has not despis'd their Supplications Again Eccl. 35. â—1 The Prayer of him that humbles himself pierces the Clouds But to the Learned Pastors there will occur innumerable places that meet together in the same meaning Wherefore we will forbear the unnecessary quoting of many Places but yet we will not in this place pass over those two Examples which before we touch'd upon because they are so very proper to this purpose That Publican is most notable Luc. 18.13 who standing afar off durst not lift up his Eyes from the Ground There is also that of the Woman the Sinner Luc. 7 5â— who being mov'd with Sorrow wash'd the Feet of Christ our Lord with her Tears Each of these shew'd how great prevalency Christian Humility gives to Prayer Next follows Grief upon the Remembrance of Sin Secondly Grief for Sin or at least some sense of Sorrow because we cannot grieve Both whereof or at least the one of them if not brought with the Penitent he cannot obtain Pardon But because there are some Sins which very much hinder God from granting our Petitions in
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
the first Person of the Trinity call'd Father Ibid. What belongs to the Divine Persons ought not to be curiously search'd into Ibid. Christian Philosophy differs from the wisdom of the World 16 What the Philosophers thought of God Ibid. The Pope of Rome is the Head of the Catholic Church 92 The Supreme Dignity and Jurisdiction of the Pope of Divine Right Ibid. The Pope is the Supreme Governour of the Universal Church the Successor of St. Peter and Christ's true and lawful Vicar Ibid. God is first to be pray'd to and then the Saints 464 The best way of praying 457 For whom we must pray 461 The Saints are to be pray'd to and after what manner we beg them to take pity on us 464 The manner of Prayer 469 We must pray in Spirit and Truth Ibid. Infidels cannot pray in Spirit and Truth 470 We must pray in Christ's name 471 By praying to God we honour him 452 The Divine Majesty approaches to him that prays 551 They that pray converse with God Ibid. The benefits and advantages of such as pray 452 Many degrees of Prayer and Thanksgiving 455 c. The manner of vocal Prayer 469 What sinners God hears and helps when they pray 558 Prayer to God necessary 450 Christ pray'd all night 470 The power that Prayer has with God 471 The profitableness and advantage of Prayer 452 c. Prayer is an argument of Religion Ibid. By Prayer we acknowledge our subjection to God Ibid. Prayer is the Key of Heaven Ibid. The Vertue and Advantage of Prayer Ibid. Of what parts Prayer consists 455 The two principal parts of Prayer 456 The Prayer of such as have not yet receiv'd the light of Faith 458 The Prayer of such as God hears not 459 Prayers for the wicked have great influence 462 Prayers for the Dead in Purgatory flow'd from the Apostles Ibid. Prayers for such as are in mortal sin not very efficacious Ibid. What he ought to think that pronounces the Lord's Prayer before the Images of the Saints 465 Prayer must be humble Ibid. The preparation of Prayer Ibid. What sins they must avoid that would have their Prayers heard of God 466 Contempt of God's Laws makes our Prayers execrable Ibid. Prayer admits of no doubting 467 Mental Prayer excludes not vocal 469 Mental Prayer is more excellent Ibid. The proper advantage and necessity of vocal Prayer Ibid. Private and public Prayer 470 The Exposition of the Lord's Prayer 472 The Preface of the Lord's Prayer Prayer made for another profits himself 481 Prayer is a weapon against the Devil 541 The order to be observed in Prayer 545 The preposterous order us'd by some in their Prayers 544 The Preaching of God's word never to be intermitted In the Preface The authority of the Preachers of God's word Ibid. Preparation to Prayer wherein it consists 465 Preparation before the Communion what it ought to be and how necessary 225 226 Preparation to the Communion requires us to come fasting 227 The Priest alone has the power of consecrating the Eucharist 232 VVhen Christ instituted Prists 235 Priests are to conceal in perpetual silence the sins reveal'd to them in Confession 268 Priests call'd Gods and Angels 293 The Priests of the New Testament more excellent than all others 293 297 The Priests Power very great 294 VVhat they ought to propose to themselves that are to be initiated into Holy Orders Ibid. Mercenary Priests 294 295 Priests entring in by the door of the Church 295 VVhen the Power is given to the Priest by the Bishop Pag. 298 The Ceremonies used in Ordaining Priests and other Clerks 298 c. The Order of Priesthood tho it be burdensom yet it has divers degrees of Dignity and Power 308 VVhat is requir'd in him that is to be made Priest 311 VVhat knowledge is required in a Priest Ibid. Two duties of a Priest Ibid. The Nobility and Excellency of a Priest 236 The charge of a Priest to be lay'd upon none rashly 310 VVho are said to be call'd to the Priesthood 294 The Power of the Priesthood double 296 The Power of the Priesthood of the Law of the Gospel far more excellent than that of the written Law or Law of Nature 297 The Power of the Priesthood of the Gospel has its Original from Christ Ibid. That Priesthood two-fold 306 The Office of the Priesthood 307 The duty of Prosecutors and Advocates 434 God's Providence towards Men. 490 c. Purgatory 57 R REdemption the great benefits we receive thereby 54 Remedies against evil desires Pag. 447 The remedies of a sick soul are Penance and the Eucharist 289 Remission of sins to be had in the Church 102 With how great thankfulness the benefit of remission of sins is to be receiv'd 103 Christ has given the power of remitting sins in the Church to the Bishops and Priests Ibid. Our sins remitted by Christ's blood 105 None can obtain remission of sins without Penance 526 Restitution necessary to a Penitent 419 Who are to be compell'd to make restitution 419 420 The Resurrection of Christ and the glorious Mystery of it 62 c. Christ rose again by his own power 61 By the benefit of the Resurrection Christ is become the first fruits of all Ibid. That Christ rose again the third day how to be understood 62 The mystery of Christ's Resurrection very necessary 63 The end of Christ's Resurrection 64 What examples Christ's Resurrection proposes to us 65 The signs of spiritual Resurrection Ibid. Our Faith establish'd by the belief of the Resurrection of the dead 107. Why the Resurrection of man is called the Resurrection of the Flesh 107 The Resurrection of the Flesh proved by Examples and Testimonies 108 The different condition of them that shall rise again 111 Before the Resurrection all then alive shall die without exception Ibid. Our Bodies shall rise again immortal 114. The powers of those that rise again Ibid c. What fruits we gather by the Article of the Resurrection 116 Robbery and its kinds 417 Robbery a greater sin than Theft 414 Robbery and the various kinds of Rapine 417 S THe celebration of the Sabbath why so often commanded in holy Scripture 369 What Sabbath signifies 373 What the signification of Sabbath is ibid. Why the Sabbath consecrated to God 375 The Sabbath was a sign Ibid. The Sabbath in Heaven Ibid. Why the Sabbath transferr'd to the Lord's day 376 After what manner the Sabbath is to be observ'd 377 The name Sacrament how taken 127 What a Sacrament is 128 Justice and Salvation attain'd by the Sacraments 128 St. Austin's definition of a Sacrament Ibid. Sacraments referr'd to those things they signifie 129 c. Sacraments are signs appointed of God 130 A sacred thing and the Grace of God 131 A Sacrament signifies and works Holiness Ibid. Sacraments signifie divers things 132 The Sacraments of the Law of the Gospel why instituted 133 Every Sacrament consists of two things Matter and Form 135 Among all signs words have