of his to stir up both in Abraham's Seed and in many other Men the expectation of a Saviour For when once the Jewish Commonwealth and Religion became Setled This began to grow more common and known to his people For there were many things which signifi'd and many Men which foretold What and how great good things that Saviour and our Redeemer Jesus Christ was to bring us And indeed the Prophets whose Minds were illuminated with Light from Heav'n foretold the people of the Birth of the Son of God Isa 7.15 8.3.9.6.11.1.53 throughout Jer. 23.5.30.9 Dan. 7 13.9.24 and the wonderful works which he shou'd perform when he shou'd be made Man his Doctrin Manners Kindred Practice Death Resurrection and other Mysteries of him and all this they taught so plainly as tho they had bin done before their Faces So that excepting the difference of time only we cou'd not discover any diversity between the Predictions of the Prophets and the preaching of the Apostles between the Faith of the old Patriarchs and our own But now we will speak of the several parts of the Article Iesus is his proper name VII What the name Jesus signifies and by whom it was given Luc. 1.31 who is God and Man and it signifies a Saviour and this name was given him not by chance nor by the judgment or will of Men but by the counsel and command of God For so the Angel told Mary his Mother Behold thou shalt cenceiv in thy Womb and bring forth a Son and shalt call his name Jesus and afterwards he not only commanded Joseph the Husband of the Virgin to call the Child by that name but also tells the reason why he was to be so call'd For he says Joseph thou Son of David Mat. 1.21 fear not to take to thee Mary thy Wife for that which is born in her is of the Holy Ghost And likewise her Son and thou shalt call his name Jesus for he shall save his people from their Sins We read in Holy Scripture of many who were of this name As the son of Nun VIII The name Jesus suitable to Christ especially who succeeded Moses and led the people whom Moses deliver'd out of Egypt into the Land of Promise which was deny'd to Moses Josedech the son of a Priest was call'd by the same name But how much more truly ought we to believ That our Saviour ought to be call'd by this name who has brought light liberty and salvation not to one People or Nation only but to all Men of all ages oppress'd not with Famine or with Egyptian or Babylonian Bondage but sittng in the shadow of Death and miserably fetterd in Sin and the chains of the Devil and has purchas'd for them a Right and Inheritance in the Kindom of Heav'n and reconcil'd them to God the Father In them we see Christ our Lord shadow'd who heaps upon mankind those Blessings here mention'd Now all those names before spoken of which by divine appointment were to be given to the Son of God are all to be referr'd to this one name Jesus For whereas all the other in some measure had only touch'd the Salvation he was to give us this one conteins the whole weight and vertue of the compleat Salvation of Mankind And to the name of Iesus IX Why the name Christ added to the name Jesus this name of Christ is also added which signifies Anointed and is a name both of Honour and Office nor is it proper to one thing but common to more For our old Fathers were us'd to call Priests and Kings whom God had commanded to be anointed for the dignity of their Office Christs The Priests were they Reg 12 3.24.6 who in their daily Prayers recommended the people to God and offer'd Sacrifice to God for them Kings had the government of the people committed to them and to them chiefly belongs the power of the Laws to protect the Innocent and to correct the boldness of the Wicked Because therefore both of these Offices seem to relate to the Majesty of God in the Earth therefore those that were chosen to the Office of King or Priest were anointed with Oyl It was customary also to anoint the Prophets who as the Interpreters and Ambassadors of the immortal God open'd to us the Secrets of Heav'n and by wholesome Precepts and foretelling things to come warn'd Men to mend their manners But when Jesus Christ our Saviour came into the World X. Christ a Prophet King and Priest he undertook the Part and Office of all these three Persons Prophet Priest and King and for these causes he is call'd Christ and anointed for the discharge of those Offices not by the act of any mortal but by the influence and vertue of his Heav'nly Father not with earthly Oyntment but with spiritual Oyl when the fulness of the Holy Spirit and Grace and a more plentiful measure of all gifts was pour'd into his most Holy Soul than the Being or Nature of any other Creature was able to receiv and this the Prophet plainly shews when speaking to the Redeemer himself he said Ps 44.7 Thou hast lov'd Righteousness and hated Iniquity therefore God even thy God has anointed thee with the Oyl of Gladness above thy Fellows The same thing but much more plainly has the Prophet Isaiah shew'd in these Words Isay 61.1 The Spirit of the Lord is upon me because the Lord has sent me to preach to the meek Jesus Christ therefore was that great Prophet and Teacher XI How Christ a Prophet Priest and King who taught us the Will of God and by whose teaching the whole World has receiv'd the knowledg of our Heav'nly Father and this name does much more truly and excellently belong to him because all whatsoever that were honour'd with this name of Prophet were but his Disciples and for this cause chiefly were they sent That they shou'd prophesie of this Prophets coming to save all Men. The same Christ was a Priest not of the same Order as the Priests of the tribe of Levi under the old Law were but of that of which the Prophet David sings Ps 189 4â— Heb. 5.7 Thou art a Priest for ever after the Order of Melchisedech Which Argument the Apostle writing to the Hebrews handles excellently But we acknowledg Christ to be a King also not only as he is God but as he is Man and partakes of our Nature Luc. 1.33 Of whom the Angel testifies He shall reign for ever in Jacob and of his Kingdom there shall be no end Now this Kingdom of Christ is Spiritual and Eternal XII How and by whom Christs Kingdom is govern'd begun indeed on Earth but perfected in Heav'n And by his wonderful Providence performs the Office of King of his Church He governs it he defends it from the snares and violence of its enemies he gives it not only Holiness and Righteousness but also Power and Strength to
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
he said I am he Joh. 18.5 and of his own accord freely he underwent all those punishments which unjustly and unmercifully they threw upon him Than which X. A strong motive to the love of Christ sure there is nothing in the World more powerful to move our compassion when we well consider in our minds all his sufferings and torments For if for our sakes any one should suffer all those sorrows not which he voluntarily underwent but which he cou'd not avoid this indeed we shou'd hardly account as a benefit of any great regard but if on our score only he freely endure death which he cou'd have refus'd verily this is such a kind of benefit that it bereaves even the most grateful person in the World not only of the power of paying due thankfulness but even of having it and hence the transcendant and superlative love of Christ Jesus and his divine and infinite deseits towards us may be perceiv'd But then when we confess that he was Bury'd XI Why we are to believ that Christ was bury'd this is not set down as a part of the Article which thing seems to have some new difficulty in it besides what has bin already spok'n of his death For if we believ that Christ was dead it is easie enough to perswade us That he was bury'd But this was added first that we may doubt the less of the Truth of his death it being the strongest proof that a person is dead if we can prove that his Body was bury'd And then that the Miracle of his Resurrection might be the more apparent and illustrious Nor do we believ this only Mat. 27.60 That Christs Body was bury'd but this especially is propos'd to our Belief in these Words That God was bury'd Mar. 15 46. as by the Rule of Catholic Faith we most truly say Luc. 23.53 That God was dead was born of a Virgin for since his Divinity was never divided from his Body no not even when it was laid in the Sepulchre rightly we confess That God was bury'd Joh. 19.38.42 And that will be sufficient for the Curat concerning the manner and place of Christ's burial which is spoken by the Holy Evangelists But first of all XII Two things to be noted Ps 15 10. Act. 2.31 two things are to be observ'd the one is That Christs Body was in no part corrupt'd in the Sepulchre concerning which the Prophet thus prophecies Thou shalt not suffer thy Holy One to see corruption The other which belongs to all the parts of this Article is That the Burial Passion and Death of Jesus Christ have reference to him as Man not as God for to suffer and to dye are incident to the human Nature only Tho all these things are also attribut'd to God because as it is manifest they may rightly he said of that person who at once was perfect God and perfect Man These things being known the Curat may explain those things concerning Christs Passion and Death whereby the Faithful may at least contemplate if not comprehend the immensity of so great a Mystery And First XIII What we are to meditate of the Passion of Christ First Joh. 1.1 Heb. 1.2 3. It should be consider'd Who it is that suffers all these things And here we are not able by Words to relate or even in our Hearts to conceiv his Dignity S. John says he is the Word which was with God The Apostle with stately Expressions describes him in this manner That this is He whom God has appoint'd to be the Heir of all things by whom also he made the Worlds who is the brightness of his Glory and the Figure of his Substance and the Image of his Person who supports all things by the Word of his Power He therefore having wash'd away our sins sits at the Right-hand of the Majesty on High And to say all in a Word He who suffers is Jesus Christ God and Man Rom. 11.36 The Creator suffers for those whom he created The Lord for his Servants be by whom the Angels Men Heav'ns and Elements were made He I say in whom by whom and of whom are all things It is no wonder therefore if when he was wounded with so many Torments and Sufferings the whole Fabric of the World trembl'd for as the Scripture says Maâ—t 27.51 The Earth quak'd and the Rocks were rent Luc. 23 44. and there was Darkness over all the Earth 1 Pet. 2.5 and the Sun was dark'n'd Now if ev'n the dumb and insensible Creatures bewail'd the Sufferings of their Maker let the Faithful consider with how great and bitter Lamentation they as living Stones of this Building ought to evidence their Grief And now we come to shew the Causes of his Passion XIV What Secondly that thereby the Strength and Greatness of the Divine Love towards us may the better appear If therefore any one ask What shou'd be the Cause why the Son of God wou'd undergo such an extream bitter passion he will find it to be this chiefly besides the hereditary Contagion of our first Parents namely The Vices and Sins which Men have committed from the beginning of the World to this day and which they will hereafter commit to the end of the World For this was it That the Son of God our Savior intended in his Death and Passion to redeem and to blot out the sins of all Ages and richly and abundantly to make satisfaction to his Father for them Let this also be added to inhance the dignity of the thing XV. What Thirdly that Christ did not only suffer for sinners but also that those very sinners for whom he suffer'd were both the Authors and Inflicters of those Punishments he endur'd Of which the Apostle thus admonishes us writing to the Hebrews thus Heb. 12.13 Consider him who endur'd such contradiction of Sinners against himself lest ye be weary and faint in your Souls Of this Fault rightly may those be judg'd guilty Note who easily and often fall into sin For since our sins drove Christ our Lord to undergo the punishment of the Cross verily they who run into Sin and Wickedness do as much as in them lies crucisie to themselves the Son of God afresh Heb. 6.6 and put him to an open shame And this wickedness is by so much more insolent and heinous in us Note than it was in the Jews because they as the same Apostle bears them Witness 1 Cor. 2.8 if they had known they wou'd never have crucifi'd the Lord of Glory But we profess we have known him and yet in our Deeds denying him we seem in a manner to lay violent Hands upon him Now the Holy Scripture teftifies XVI What Fourthly Isay 53.8 That Christ Our Lord was deliver'd to Death both by the Father and by himself For in Isaiahs Prophecy he says For the ' wickedness of my people have I smitten him And the same
For as we believe that many were rais'd from death so must we believe that all shall be call'd again to life But that singular fruit which we ought to gather from Miracles of this kind Mat. 9.24 is this that we give the most certain belief to this Article There are many testimonies which even those Curates which are but indifferently skill'd in the Holy Scriptures may easily meet with but those places which are more clear in the Old Testament Job 19.25 are those we read in Job when he says that in his Flesh he shall see God and in Daniel concerning those who sleep in the dust of the earth Dan. 12.2 That some of them should awake to life everlasting and others to everlasting disgrace And in the New Testament Mar. 22.31 what S. Mathew relates of the dispute our Saviour had with the Sadducees besides what the Evangelists tell us of the last Judgment And hither is to be referr'd what the Apostle has exactly discours'd in his Epistle to the Corinthians and Thessalonians But tho to Faith this thing be most certain V. Similitudes where by the Resurrection is clear'd yet it will be very profitable both by Examples and Reasons to shew that That which Faith offers to be believ'd is not strange to Nature or Humane Understanding and therefore the Apostle to him that asks how the dead should rise again answers 1 Cor. 13.36 Thou Fool that which thou sowest is not quickn'd except it dye first and that which thou sowest thou sowest not that body which shall be but bare grain perhaps of wheat or some other grain but God gives it a body as it has pleas'd him And a little after he says it is sown in corruption it shall rise in incorruption There may be many other similitudes of the like kind added S. Greg. lib. 14. moral c. 21 29 30. as S. Gregory shews For the Light says he is daily as it were by Dying withdrawn from our Eyes and as by Rising again it is recall'd again and that Trees lose their greenness and again as by a kind of Resurrection they are repair'd and the Seed by putrifying dies and again by springing it rises again Besides VI. The Resurrection prov'd by Reason The First Those reasons which are brought by Ecclesiastical Writers seem to be sufficiently accommodated or suited to this matter And first since the Souls are immortal and as a part of Man have a natural propensity or inclination to the humane Bodies it may be thought praeternatural that they should for ever remain separate from their Bodies But because that which is against Nature The Second as being Violent cannot last long it seems agreeable that at last they should be joyn'd with their Bodies Whence it also follows that there will be a Resurrection of the Bodies Which kind of argument our Savior seems to have us'd Mat. 22.32 when disputing against the Sadducees he concluded that there would be a Resurrection of the Body from the Immortality of the Soul And seeing that there are Punishments propos'd by the most just God to the Wicked The Third Damasc l 4. de fide Orthod c. 28. Amb. lib. de fide Resur S. Chrisost hom 49. 50. and Rewards to the Good and that of the one sort very many depart out of this world before they have suffer'd their due punishments and of the other sort in a great measure without the rewards of their vertues it must needs be that the Soul be again joyn'd with the Body that so either for the wickedness committed or for the good they have done the Body which man uses as a Companion in sin may together with the Soul be either punish'd or rewarded Which Point has been excellently handled by S. Chrysostom in his Homilie to the People of Antioch Wherefore the Apostle discoursing of the Resurrection 1 Cor. 15.19 If says he in this life only we had hope in Christ we were of all men most miserable Which words none has thought applicable to the Soul which being immortal tho the Body should not rise again might nevertheless enjoy Happiness in the life to come but they are meant of the whole Man For unless the Body were to be rewarded for her labour it must needs follow that those who as the Apostles did have endur'd so many afflictions and calamities in this life would be of all men most miserable The same thing he much more plainly teaches in these words to the Thessalonians 2 Thess 1.4 We glory in the Churches of God for your patience and faith in all your persecutions and tribulations which ye endure for an example of the just judgment of God that ye may be counted worthy of the kingdom of God for which ye suffer if yet it be just with God to recompense tribulation to them which trouble you and to us who are troubl'd rest with you at the revelation of the Lord Jesus from Heaven with the Angels of his power in a flame of fire taking vingeance on them who have not known God and who obey not the Gospel of our Lord Jesus Christ Add also The Fourth that men cannot so long as the Soul is separated from the Body enjoy compleat Happiness and full fraught with all good things For as every part being separated from the whole is imperfect so also is the Soul which is disjoyn'd from the Body Whence it follows that the Resurrection of the Body is necessary to make the Souls Happiness compleat It will be further necessary diligently to teach from the Apostles Doctrine VII The different condition of those that rise again 1 Cor. 15 22. Joh. 5.20 who they are that shall be rais'd to life For writing to the Corinthians he says As in Adam all dye so in Christ shall all be made alive All difference and distinction therefore of Good and Bad being laid aside All shall shall rise again from the dead tho the Condition of All will not be alike those that have done Good shall rise to the Resurrection of Life and they that have done Evil to the Resurrection of Judgment But when we say All VIII We shall all rise again S. Hier. Ep. 152. Aug. de Civit. Dei lib. 20. c. 20. 1 Thes 4.16 in 1 Epist ad Thes c. 4. we mean as well those who shall be dead before the coming of the judgment as those who shall then dye For that the Church does acquiesce in this Sentence or Opinion which affirms that All shall dye none excepted and that this sense is most agreable to Truth S. Hierom has written and S. Austin conceives the same Nor are the Apostles words which he wrote to the Thessalonians against this sense The dead which are in Christ shall rise first and then we that are left alive shall be caught up with them in the Clouds to meet Christ in the air For. S. Ambrose explaining this place says thus In that
we are able to cast down and tread under our feet even the very Tyrant himself and his wicked Accomplices Wherefore let us lastly pray earnestly of Gods Spirit to command us to do all things according to his Will XXXI What we pray for in this Petition in the Fourth place that he would take away the Kingdom of Satan that he may have no Power over us in that great Day that Christ may overcome and triumph that his Laws may prosper thro the whole World that his Decrees may be kept that he may have no Traytor or Deserter but that all may behave themselves so that they may come chearfully into the presence of Gods Kingdom and may come to the Possession of the Kingdom of Heaven appointed for them from all Eternity where they shall be blessed and enjoy an everlasting Age with Christ The THIRD PETITION Thy Will be done SEeing that it is said of Christ our Lord I. How properly this Petition follows the other Not every one that says to me Lord Lord shall enter into the Kingdom of Heaven but he that does the Will of my Father which is in Heaven he shall enter into the Kingdom of Heaven Whoever they be that desire to enter into that Heavenly Kingdom ought to pray that his Will may be done Wherefore this Petition is put immediately after that of the Kingdom of Heaven Now that the Faithful may understand how necessary that is to us II. The necessity of this Petition which we pray for in this Petition and how great a heap of saving Gifts we obtain by the begging thereof the Curats shall shew from the Miseries and Afflictions wherewith Mankind was oppress'd by reason of the Sin of our first Parents For at the Beginning God implanted in all Created things the desire of their proper Good III. The state of Nature as intire that by a kind of natural Propension they might seek and find their own proper End from whence they might never turn aside unless hinder'd from without themselves Now in the Beginning this Power of desiring God who is the Author and Parent of his Happiness was by so much the more clear and excellent in Man because he was capable of Reason and Counsel Now when as the other Creatures void of Reason IV. How great mischief the fall by Sin caus'd kept this desire which was naturally inbred in them which as at first they were created good by Nature stood so in that State and Condition and continue so to this Day but miserable Man kept not his course for he not only lost the good of Original Justice wherewith he had bin dignified and adorn'd by God above the Power of his own Nature but has also obscur'd the chief Study of Vertue in his Mind Psal 52.3 For all are gone out of the way they are alltogether become unprofitable there is none that does good no not one For the Thoughts and Imaginations of Mans heartâ— are set upon evil V. How corrupt Man is Gen. 8.21 from his youth upwards So that it may easily be perceiv'd that there is no one of himself wife to Salvation but that all Men are prone to Evil and that the evil Thoughts of Men are innumerable while they are carried headlong with rageing desire of Anger Pride Ambition and almost all kinds of evil In which Evils VI. The exceeding great misery of Man by the fall tho we are daily busied yet which is the utmost Misery of Mankind there are many of those Evils which seem to us to be not at all evil and this shews the notable Calamity of Men who being blinded with their Lusts and Desires see not and think those things to be for their Welfare which are very infectious yea and are carried headlong in pursuit of those things that are dangerously Evil as to a desirable and excellent Good and abhor those things that are honest and good as the contrary thereof This false Opinion and Judgment God detests in these words VII Man by the Fall fell into Gods Hatred Wo to them that call evil good and good evil putting Darkness for Light and Light for Darkness putting Bitter for Sweet and Sweet for Bitter Isa 5.20 Therefore to put these Miseries before Mens Eyes VIII Two â—â—â—ellent Similitudes the Scripture compares us with them that have lost the true Sense of Taste whence it comes to pass that they are Strangers to wholsom Food and seek the contrary And they further compare us with Sick persons for as they while their Distemper lasts cannot discharge the Offices and Parts of healthy and sound Men So neither can we do those things that are acceptable to God without the Assistance of divine Grace But if IX Man void of Grace can do no hing towards his Salvation while we are thus affected we go about any such things they are but trivial and such as are of little or no moment to the obtaining the Bliss of Heaven But to love and serve God as is fit it being a matter too great and high for us we could never be able to do it without the Help of Divine Grace Altho that Comparison is also very proper An excellent Similitude to signifie the miserable Condition of Mankind when we are said to be like Children who being left to their own Will are rashly mov'd at all things We are I say Children and foolish wholly given to idle Chat and frivolous Actions if forsaken of the Divine Assistance for thus Wisdom reproves us Prov. 1.22 How long ye little ones do ye love Infancy and Fools desire those things that are for their Hurt 1 Cor. 14.20 And after the same manner the Apostle exhorts Be not Children in Vnderstanding X. The great need we have of divine Help altho we are imploi'd in greater Vanity and Error than little Children who yet want the Wisdom of Men to which notwithstanding in time they may come of themselves but to the Divine Wisdom which is necessary to Salvation we can never aspire but by Gods teaching and assisting us For except Gods help be present with us we cast away those things that are truly good and wilfully rush upon our own Destruction Now he that by Gods Grace has this Darkness of Mind remov'd XI How profitable the knowledge 〈◊〉 our own Darkness is can see these Miseries of Men and being awakn'd from his dead Sleep can feel the Law of his Members and perceive his Sensual Desires fighting aga nst the Spirit and can despise every Propensity of Nature to Evil who is there that can chuse but with an earnest Study seek out a fit Remedy against this so great an Evil wherewith we are so oppress'd by the Corruption of Nature and search out that Rule to which the Life of a Christian is to be directed and conform'd Now this is the very thing which we beg XII In this Petition is desir'd a Remedy for all
to undergo the Temptations and Violence of our Enemy the Devil for this our Nature our Weakness is not able to do But the Strength whereby we throw to the Ground Satans Accomplices XXVII Without Gods help we can do nothing 1 Reg. 2 4 Psal 17 3â— is given of God Who makes our arms as a bow of brass by whose help the bow of the mighty is overcome and the weak are girded with strength who gives us the protection of Salvation whose right hand upholds us who teaches our hands to war and our fingers to fight that we may ascribe the Thanks for the Victory to God alone by whose Help and Conduct only we can overcome which thing the Apostle did 1 Cor. 15. for he says But Thanks be to God that gives us the Victory thro our Lord Jesus Christ And that Voice in Heaven whereof we read in the Revelations proves the same to be the Author of our Victory Apoc. 12.10 Now is come Salvation and Strength and the Kingdom of our God and the power of his Christ because the accuser of our Brethren is cast down and they bound him by reason of the blood of the Lamb. And the same Book testifies that the Victory gotten over the VVorld and the Flesh is Christ our Lords Apoc. 17.14 where we read These shall fight with the Lamb and the Lamb shall overcome them And thus much concerning the cause and manner of overcoming VVhich things being explain'd XXVIII The Rewards propos'd to them that fight Apoc. 5.5 the Curat shall propose to the Faithful the Crowns that are prepar'd and the everlasting fulness of the Rewards appointed of God for those that overcome Divine Testimonies whereof they may produce out of the same Revelations He that overcomes shall not be hurt by the second Death And in another place He that overcomes shall be clothed with white Garments and I will not blot out his name out of the Book of Life and I will confess his Name before my Father and before his Angels And a little after Apoc 5.12 God himself and our Lord thus spake to S. John Him that overcomes I will make a Pillar in the Temple of my God and he shall go forth no more And also he says To him that overcomes I will give to fit with me in my Throne as I also have overcome and sate with my Father in his Throne Lastly Apoc. 2.7 When he had shew'd the Glory of the Saints and that perpetual Store of Good Things which they shall enjoy in Heaven he added He that overcomes shall possess these things The SEVENTH PETITION But deliver us from Evil. THis last Petition I. This Petition comprehends all the rest wherewith the Son of God concluâ—â—s this Divine Prayer is all in a manner Whose Weight and Efficacy when he would shew at such time as he was about to go out of this Life he besought his Father for the Salvation of Men using the Close of this Prayer For says he Joh. 17.16 I pray that thou wouldst keep them from Evil. In this Form of Prayer therefore which he deliver'd by Precept and confirm'd by Example as in a kind of Epitome he summarily comprehended the Vertue and Efficacy of the other Petitions For when we have once but obtain'd what is contain'd in this Prayer there is nothing left as S. Cyprian says Lib de Orat. citato for us to ask further when once we have begg'd God's Defence against Evil which having obtain'd we stand secure and safe against all that the World and the Devil can do against us Wherefore since this Petition is such as we have said the Curat shall use his utmost Diligence in explaining it to the Faithful Now this Petition differs from the last II. The difference betwixt thiâ—â— and the Sixth Petition because in the other we begg'd to escape Sin but in this to be deliver'd from Punishment Wherefore in this place there is no need to admonish the Faithful III. Why this Petition to be often repeated how many Inconveniences and Calamities they labor under and how much they stand in need of the help of Heaven For to how many and how great Miserie 's the Life of Men is expos'd besides that both Sacred and Profane Writers have very fully prosecuted this Argument there is scarcely any one but understands both to his own and others hazard For all are convinc'd of that which the Example of Job remember us of Job 14. Man that is born of a Woman has but a short time to live and is full of many Miseries He grows up as a Flower and is cut down he flees away as a Shadow and never continues in the same state And that there is no Day passes that may not be mark'd with some Trouble of its own as that Word of Christ our Lord witnesses Mat. 6.34 Sufficient to the Day is the Evil thereof Altho that Admonition of our Lord himself wherein he taught Luc. 9.23 That we must take up the Cross daily and follow him shews the Condition of Mans Life As therefore every one feels how painful and dangerous this Life is IV. We easily pray in Adversity so the Faithful will easily be perswaded that they are to beg of God Deliverance from Evil since Men are brought to pray by nothing more than by the Desire and Hope of Deliverance from those Evils wherewith they are opprest or which hang over their Heads For this is naturally implanted in the Souls of Men Note in their Distress presently to fly to God's Help of which matter it is thus written Psal 82.17 Fill thou their Faces with Ignominy O Lord and they will seek thy Name And if Men naturally do this V. The Curats to teach the manner how to pray and call upon God in their Calamities and Dangers surely they are specially to be taught by those to whose Trust and Prudence their Salvation is committed how to do it rightly For VI. An ill way of praying to be amended there are not wanting some who contrary to the Command of Christ our Lord use a preposterous Order of Prayer For he that commanded us to fly to him in the Day of Tribulation the same has prescrib'd us the Order of Prayer For before we pray to be deliver'd from Evil he would have us to pray That God's Name may be sanctified that his Kingdom may come and the rest whereby as by certain Steps we come at last to this But some there are that if their Head their Side their Foot ake if they suffer any loss in their Goods if they are threatned or are in danger of their Enemies in time of Famin of War of Pestilence omitting the other Degrees of the Lords Prayer pray only to be delivered out of those Evils but Christ our Lord's Command is against this Custom Mat. 6.33 Seek ye first the Kingdom of God Those therefore that pray
is no country how remote soever no place so well fortifi'd there can no corner of Christ'ndom be found whereinto this plague has not endeavour'd secretly to creep For those who intended with themselves to corrupt the minds of the faithful VIII By what arts she scattered her errors knowing well that they cou'd not have particular conference with all to whisper their venome into their ears have gone another way to work whereby they have much more easily and diffusedly scatter'd the seeds of their impious errors For besides those vast volumes wherewith they have endeavoured to overthrow the Catholic religion whereof to beware there was no great need perhaps of any great pains or circumspection since they contain'd so manifest heresie they have also writt'n infinite books which carrying in them a pretence of godliness it is incredible how easily they have deceiv'd the unwary minds of the simple Wherefore the fathers of the general Council of Trent IX Why the Council of Trent commanded Sess 14. cap. 7. and Sess 25. in the end that this Catechism shou'd be publish'd being earnestly desirous to apply some wholesome remedy to this so great and dangerous evil thought it not enough to determine the more weighty points of Catholic doctrine against the heresies of our times but held it further necessary to appoint some certain way and rule of instructing Christian people in the rudiments of faith Which in all Churches they are to observe to whom is lawfully committed the charge of pastor and teacher There have been many heretofore imploy'd in this kind of writing X. The authority and scope of this Catechism very commendable both for piety and learning But yet the Fathers thought it wou'd be very useful That a book shou'd be publish'd by authority of the holy Synod whence the Curates and all others to whom the office of teaching is committed many find and fetch certain precepts and rules for the edification of the faithful that as there is one God and one faith so also there may be one common rule and prescript form of teaching Christian people all offices and duties of piety Now there being so very many things which seem to belong to this matter XI What it is this Catechism treats of it is not to be suppos'd therefore that it was the design of the holy Synod to comprehend and exactly explain all the dogms or opinions of Christian faith in one book which they are use to do who profess to handle all the whole doctrine and institution of religion For that wou'd be a labor almost endless and indeed not so very suitable to the purpose But because the holy Synod intended to instruct only the Curats and those who have cure of Souls in the knowledg of those things which most properly belong to the Pastoral office and accommodated to the capacity of the Faithful she undertook to handle those things only which might assist the pious endeavour of the Pastors in this matter if they have not bin so conversant and well skill'd in the more difficult disputes of divine matters Which things seeing they are so XII What things are to be observed in teaching before we come to handle those things severally in which the sum of this doctrin is contain'd the order of our design requires That some few things which Pastors ought to consider and lay before their eyes shou'd be explain'd That they may know whither as to the end all their aim labors and studies are to be directed And by what means they may the more easily compass and effect the thing they desire This therefore seems to be the chief to remember XIII The first That all Christian knowledg or learning is contain'd in this point or rather as our Savior says Joh. 17.3 This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent Wherefore the labor of a Preacher in the church ought especially to be imployed in this That the faithful may earnestly and from the very bottom of their souls desire to know Jesus Christ and him crucifi'd 1 Cor. 2.2 and most assuredly perswade themselves and with the deepest affection and devotion of heart believe Acts 4.2 That there is no other name under Heav'n given to men whereby they must be sav'd For he is the propitiation for our sins But because hereby we know that we know him XIV The second 1 Joh. 2.3 if we keep his commandments the next thing and as we have already said very closely join'd with it is That he also evidence that the faithful ought not to lead their life in sloth and idleness 1 Joh. 2.6 but that we ought so to walk even as Christ walked and that with our utmost endeavors we shou'd follow after justice godliness faith charity meekness Tit. 2.14 For he gave himself for us that he might redeem us from all iniquity and purifie to himself an acceptable people zealous of good works Which the Apostle commands the Pastors to teach and exhort But whereas our Lord and Savior has not only said XV. T e third Matt. 22.40 1 Tim. 1.5 Rom. 13 18. but by his own example has also evidenc'd That all the whole Law and Prophets do depend on Love or Charity and the Apostle afterwards confirm'd That Charity is the end of the commandment and the fulfilling of the law none can doubt but that this as a principal duty ought with all diligence to be taken care of That the faithful be excited to the sincere love of the immense goodness of God towards us and being inflam'd with a kind of divine ardor be wrapp'd up to the supream and most perfect good To adhere to which he sufficiently feels it to be the most true and solid happiness who can say with the Prophet Psal 72.25 1 Cor. 12. â—1 2 Cor. 13.8 What have I in Heav'n but thee and what on earth do I desire besides thee This indeed is that more excellent way which the Apostle has shewn when he directs all the course of his doctrine and teaching to charity which never fails For whether any thing be propos'd to be believ'd to be hoped to be done the love of our Lord ought always so to be recommended therein that any one might perceiv all the works of perfect christian vertue to have their birth or original from love only nor are they to be referr'd to any other end than to love only But whereas in teaching any thing XIV The four h. it is of very great importance whether you teach it in this or that way or method so especially is this to be reputed very useful in teaching Christian people For the age understanding manners and condition of the hearers is to be observed 1 Cor. 9.19 That he who teaches may become all things to all men 1 Cor. 4.12 and that he may gain all to Christ and be able to approve himself a faithful
persevere And altho both good and bad Men are within the limits of this Kingdom and consequently all Men do belong to it yet those chiefly and above the rest experience the most excellent Goodness and Bounty of our King who lead their life innocently and uprightly according to his Laws Not that this Kingdom came to him by any humane Birth-right or Inheritance tho he came of the stock of the noblest Kings But he was a King in this respect Because God bestow'd upon that Man whatsoever Power Excellency and Dignity the nature of Man was capable of To him therefore God deliver'd the government of the World and to him he subjected all things He has already begun his reign but in the day of Judgment he shall enjoy it fully and perfectly His only Son In these Words are yet higher Mysteries propos'd to the Belief and Contemplation of the Faithful concerning Jesus XIII Christ the Son of God and true God to wit that he is the Son of God and true God as the Father himself is who begat him from all Eternity We moreover do confess him to be the Second person of the Trinity and in all respects equal to the other two For there ought nothing to be no nor so much as phanci'd in the mind to be any thing unequal or unlike in the divine Persons since we acknowledg that they have only one Being one Will one Power This is plain from many Oracles of Holy Scripture but especially that Testimony of S. John does exceeding plainly shew it 1 Joh. 1.1 In the beginning was the Word and the Word was with God and the Word was God But when we hear that Jesus is the Son of God we ought not to imagine any earthly or mortal thing of his Birth XIV The eternal Generation of Christ ineffable But we ought constantly to believ and with the greatest devotion and affection of mind to honour that Birth whereby the Father from all Eternity begat the Son which to comprehend by Reason or perfectly to understand we can by no means do it But as amaz'd at the wonderfulness of the Mystery we ought with the Prophet to say Who can declare his Generation This therefore we ought to believ Isay 53.8 That the Son is of the same Nature of the same Power and Wisdom with the Father as we confess more largely in the Nicene Creed For it says And in Jesus Christ his only begott'n Son begott'n of the Father before all Worlds God of God Light of Light very God of very God begott'n not made being of one substance with the Father by whom all things were made But of all those things which are made use of as Similitudes to shew the manner and way of his Eternal Generation XV. A similitude that seems to come neerest the matter which is taken from the Thought of our mind wherefore S. John calls the Son his Word 1 Joh. 1. For as our mind after a sort understanding it self phancies its own Image which Divines call Word so God so far as humane things may be compar'd with divine understanding himself begets his eternal Word altho it is better to contemplate what Faith proposes and with a sincere Heart to believ and confess that Jesus Christ is true God and true Man begotten indeed as God of the Father before all Ages and Generations but as Man born in time of his Mother the Virgin Mary And tho we acknowledg his Twofold Nativity XVI Christ one person the only Son of his Father yet we believ him to be but One Son For it is One Person only in whom the Divine and Humane Nature meet together And as to his Divine Generation he has no Brethren or fellow Heirs he being the only Son of his Father but we Men the Potters-Clay and the work of his Hands But if we consider his Humane Generations he not only calls many by the name of Brethren Rom. 8.17 he uses them as Brethren That they together with him may obtain the glory of his Fathers Inheritance who by Faith have accepted Christ as their Lord and do in truth shew forth their Faith which they profess in his name by works of Charity Wherefore he is call'd by the Apostle The first begott'n among many Brethren Our Lord. Many are the things which in Holy Scripture are spok'n concerning our Savior XVII Why divers Epithets given to Christ whereof some as appears plainly agree to him as he is God Others as he is Man For he has different Properties according to his different Natures We therefore truly say That Christ is Almighty Eternal Infinite and this he has from his Divine Nature Agen we say of him That he suffer'd was dead and rose again and these things no one doubts but that they are agreeable to the Nature of Men. But besides these there are some things agreeable to both Natures as in this place where we say our Lord. If therefore this name be suitable to both Natures we may well surely call him our Lord. For as he is eternal God XVIII Why Christ is called our Lord. as the Father so also is he equally Lord and Father of all things And as he is not One and the Father Another God but One and the self same God so also is not he One Lord and the Father Another Lord but both One Lord. But rightly also for many reasons as he is Man is he call'd our Lord. And first because he is our Redeemer and has deliver'd us from our sins has he rightly got this power both to be and to be call'd our Lord. For so the Apostle teaches He humbl'd himself and became obedient to death Phil. 2.7 even the death of the Cross for which reason God has highly exalted him and giv'n him a name which is above every name that at the name of Jesus every Knee should bow V. 10. of things in Heav'n and things in Earth and things under the Earth and that every Tongue shou'd confess that Jesus Christ is in the glory of God the Father And after his Resurrection he says of himself Matt. 28.18 All Power is giv'n to me in Heav'n and in Earth For this other Reason also he is call'd Lord because in this one Person the two Natures Divine and Humane are joyn'd together For by this wonderful conjunction he merited to be made our Lord and Lord of all things that were created altho he had not dy'd for us but especially of the Faithful who obey and serve him with the utmost intention of Mind What remains therefore but that the Curate for this Reason perswade his faithful people to consider That it is most just that above all men in the World we who have our very name of him and are call'd Christians and cannot be ignorant what great Benefits he has bestow'd on us and this especially that by his Grace We know all these things by Faith It is most just
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
Prophet a little before when being full of the Spirit of God Isay 53.6 Isay 53.10 He saw the Lord full of Sores and Wounds All we like Sheep have gone astray every one after his own way and the Lord has layd upon him the Iniquity of us all But of the Son it is written When he shall have made his Soul an offering for Sin he shall see his seed long-liv'd But the Apostle has express'd this same thing in Words much more remarkable when yet from the other part he wou'd shew how we may advance our hope from the consideration of the infinite Mercy and Goodness of God For he says Rom. 8.32 He who spar'd not his own Son but deliver'd him up to Death for us all how shall he not also with him give us all good things It follows now XVII What Fifthly Luc. 22.44 That the Curat teach How great the bitterness of Christs passion was which if we keep fresh in our Memory That the Sweat of our Lord became like drops of Blood trickling down to the Ground when he but began to feel those Torments and Agonies of Mind which soon after he was to be loaded with Ibid. any one may easily understand that nothing cou'd be added to the weight of his Sorrows For if the very thought only of the Miseries approaching were so bitter as the Sweat of Blood manifested it to be what shall we think of the Suffering it self And yet it is plain that Christ our Lord endur'd the most extream Sorrows XVIII What Sixtly both of Mind and Body And first There was verily no one part of his Body which felt not the most grievous Punishments for both his Feet and Hands were fastn'd to the Cross with Nayls his Head scratch'd with Thorns and buffeted with a Kane or Reed his Face filth'd with Spittle beat'n with Fists and his whole Body all over wounded with Scourging And besides all this XIX What Seventhly Ps 2.2 Matt. 26. Men of all ranks and conditions were gather'd together against the Lord and against his Christ For both Gentiles and Jews were the Perswaders the Authors and Ministers of his Passion Judas betray'd him Peter deny'd him and all the rest forsook and left him And now XX. What Eightly while he was on the Cross shall we consider the bitterness of the Pains or the Shame or both together Verily there was no kind of Death either more shameful or more tormenting or spiteful cou'd be contriv'd which none were us'd to suffer but the most pestilent and wicked Malefactors only and in which the continuance and tediousness of that kind of death made them endure the most exquisite Pains and Torments And yet the Habit and Constitution XXI What Ninthly or Frame of the Body of Jesus Christ much increas'd the greatness of his Pains Which by the Power of the Holy Ghost was form'd much more perfect and was better temper'd than the Bodies of other Men can be and therefore had a more quick faculty of Sense or Feeling and endur'd all those Torments the more heavily But then XXII What Tenthly As to the inward grief of his Mind there is no one can doubt but that in Christ it was most extream for those Saints that have suffer'd Punishments and Torments wanted not Comfort in their Souls giv'n them from Heav'n which so cheer'd and refresh'd them that they were enabl'd patiently to undergo the force of their Torments yea ev'n in the very midst of their Torments many of them were transport'd with inward Joy Coloss 1.24 For the Apostle says I rejoyce in my Sufferings for your sakes and I fulfil those things which are yet behind of the Sufferings of Christ in my Flesh for his Body's sake which is the Church And in another place 2 Cor. 7.4 I am fill'd with comfort and over abound with joy in all our Tribulation But Christ our Lord temper'd the Cup of his most bitter Sufferings which he drank with no mixture of Sweetness For he permitt'd the Human Nature which he had taken to feel all kinds of Torments no otherwise than as if he had bin Man only and not God also It remains now That the Curat explain also what the Profits and Benifits are which we partake of by our Lords Passion First therefore XXIII How great the Benefits of Christs Passion are The First Rev. 1.5 Col. 2.13 14 The Passion of our Lord was our deliverance from Sin For as it is in S. John he lov'd us and wash'd us from our sins in his Blood and said the Apostle He has quick'n'd us together with him forgiving us all our Trespasses blotting out the Hand-writing of the Decree that was against us which was contrary to us and took it out of the way nailing it to his Cross Besides The Second Joh. 12.31 32. He has snatch'd us out of the tyrannical Power of the Devil For said the Lord himself Now is the Judgment of this World Now is the Prince of this World cast out and I if I be lifted up from the Earth will draw all things to my self Besides The Third He has discharg'd the punishment due to our sins And then The Fourth because there cou'd no Sacrifice be offer'd more grateful and acceptable to God he has reconcil'd us to his Father and render'd him propitious and favourable to us Lastly The Fifth In that he bore our Sins He has open'd us a Way to Heav'n which before was barr'd up by the common Sin of Mankind And this the Apostle signifies in these VVords Heb. 10.19 We have boldness to enter into the Holiest by the Blood of Jesus Nor was there wanting a Figure and Image of this Mystery XXIV The Figure of our Redemption Num. 35.15 28. even in the Old Law for those who were forbid to return into their own Country before the death of the High Priest did signifie thereby That there was no entrance into the heavenly Country open for any tho he led his life never so justly and piously before that most High and Eternal Priest Christ Jesus had suffer'd death which having done immediately the Gates of Heav'n were thrown open to all them who being cleans'd by the Sacraments and endu'd with Faith Hope and Charity were made partakers of his Sufferings All these passing-excellent XXV All good things redound to us by vertue of Christs Passion and Divine Benefits the Curat shall teach Come to us by the Passion of our Lord. And first Because the Satisfaction which after this wonderful manner Jesus Christ has paid to God the Father for our Sins is compleat and perfect in all respects For the price he paid for us was not ev'n or equal only to our Debt but far out-weigh'd it And besides This Sacrifice was most acceptable to God VVhich when the Son offer'd to him upon the Altar of the Cross he quite mitigated his Fathers Anger and Indignation and this Argument the
Apostle us'd Eph. 5.2 when he said Christ lov'd us and gave himself a Sacrifice and oblation for us to God for a sweet-smelling Savor Furthermore this is the Oblation whereof we read in the Prince of Apostles 1 Pet. 1.18.19 Ye were not redeem'd with corruptible things as Silver and Gold from your vain conversation of the Tradition of your Fathers but with the precious Blood of Crist as of a Lamb without spot or blemish And the Apostle teaches us Gal. 3.13 That Christ was made a Curse for us that he might redeem us from the curse of the Law But besides these immense Benefits XXVI In Christs Passion are examples of all Vertues we have this very great one over and above that in this only Passion we have the most Glorious Patterns of all Vertues For he shew'd forth his Patience Humility the most profound Love Charity Meekness and Obedience and most unshaken Constancy and Resolution of Mind not only in suffering Injuries for Righteousness or Justice sake but also even in Death it self and that in such a manner as we can truly say That our Savior in the very height of his Sufferings did most lively express in himself all those Rules and Precepts of Life which throw all the time of his Preaching he taught by Words And this shall suffice to have bin spoken briefly of the most saving Death and Passion of Christ our Lord. And wou'd God these Mysteries were seriously impress'd upon our Souls and Hearts and that we wou'd learn to suffer to dye and to be bury'd together with our Lord that then every spot of Sin being wip'd away and rising with him to newness of Life by his Mercy we may be found worthy to be made partakers of his Kingdom of Heav'n and Glory ARTICLE V. HE descended into Hell the third Day He rose again from the Dead It is of very great use to know the glory of the Burial of our Lord Jesus Christ I. 〈◊〉 very useful o undeâ—â—tâ—â—â— this Article of which we have spoken last But it more concerns the Faithful to know the glorious Triumphs he bore away by conquering the Devil and spoiling the Powers of Hell Of which and also of the Resurection we are now to speak Which Point altho it may well be handl'd distinctly and by it self yet we following the Authority of the Holy Fathers have thought fit to joyn it with that of his descent into Hell In the first part therefore this is propos'd to our Belief II. What is propes'd in the first Part. That Christ being now dead his Soul went down to Hell and there continu'd so long as his Body was in the Sepulchre But in these words we also confess That the very same person of Christ at the same time was both with the Spirits below and also lay in the Sepulchre Which when we say no one ought to wonder because as we have often said before That though his Soul departed from his Body yet his Divinity was never separated either from his Soul or his Body But because it may bring much light to the Explication of this Article III. The various signification of Hell if the Curat teach what in this place is to be understood by the Word Hell It is necessary to admonish That in this place by Hell is not meant the Sepulchre as some no less impiously than unskilfully have thought for by the former Article we are taught That Christ our Lord was bury'd neither was there any Reason why in the Creed the same thing shou'd by the Holy Apostles be repeated in another and a more obscure form of Speech But the Word Hell signifies those hidd'n Receptacles wherein the Souls are kept IV. The First The Receptacle of the damn'd Phil. 2.10 which have not attain'd to the Blessedness of Heav'n For so the Holy Scriptures use this Word in many places For thus we read in the Apostle At the name of Jesus every Knee shall bow of those in Heav'n of those in Earth and those under the Earth And in the Acts of the Apostles S. Peter testifies Act 2.24 That Christ the Lord was risen again having loos'd the Pains of Hell Nor are all those Receptacles of one and the same kind For there is that worst and most dismal place of all where the Souls of the damn'd together with the unclean Spirits shall be tormented for ever and that with unquenchable Fire which is call'd the Bottomles-Pit and by its own proper signification Hell There is besides V. The Fire of Purgatory The Fire of Purgatory wherein the Souls of the Pious for a certain determin'd time are cleans'd by Sufferings that so the entrance to the Heav'nly Country may be laid open into which no polluted thing can be admitted And of the truth of this Doctrin Apoc. 21 27. Con. Trent Sess 25. which the Holy Councils declare to be confirm'd both by Testimonies of Scripture and by Apostolic Tradition the Curat shall discourse and argue by so much the more industriously and frequently because we are fall'n upon those times wherein Men will not endure Sound Doctrin Lastly VI. Limbus where the Souls of the Father were The third kind of Receptacle is that wherein the Souls of the Saints were receiv'd before the coming of Christ our Lord and there being refresh'd with the bless'd hope of Redemption and free from all sense of Pain enjoy'd a peaceable Habitation The Souls therefore of these Pious Persons who in the bosome of Abraham expected the Savior Christ our Lord descending to Hell deliver'd Nor are we to think that he so descended to Hell VII Christ's Soul truly went down to Hell as that only his Influence and Vertue and not also his Soul went thither But we are verily to believ That his very Soul indeed and in presence descended to Hell Ps 15.10 of which there is this most certain Testimony of David Thou shall not leave my Soul is Hell But tho Christ went down to Hell yet this was no damage to his Supreme Power nor was the Splendor of his Holiness stain'd in the least seeing that by thus doing it rather was most evidently prov'd that all those things are most true which are celebrated concerning his Holiness and that he is the very Son of God as he had before made appear by so many prodigious Miracles And this we may easily perceiv VIII Two differences betwixt Christ's and the damned's going to Hell if we but consider the Causes why Christ and other Men came into those places For all others went thither as Captives but he as free among the Dead and Conquerer to Master the Devils by whom they were there kept shut up and imprison'd by reason of sin Furthermore All others who descended thither partly were tormented with most bitter pains and partly tho they wanted all other sense of sorrow yet being depriv'd of the sight of God and with-held in the Hope only of
Glory was chang'd so our Bodies also which before were weak and mortal shall be restor'd and adorn'd with Glory and Immortality For as the Apostle teaches Phil. 3.20 21. We wait for the Savior our Lord Jesus Christ who shall change our vile Body that it shall be like to his glorious Body And this may be said concerning the Soul The Third dead in Sins to which on what score the Resurrection of Christ is offer'd as an Example or Pattern to us the same Apostle shews in these Words Rom. 6.4 As Christ rose again from the Dead by the Glory of the Father so shou'd we also walk in Newness of Life For if we have bin planted together with him in the likeness of his Death we shall be also in the likeness of his Resurrection And a little after he says knowing that Christ being ris'n from the Dead now dyes no more Death shall no more domineer over him For in that he dy'd to Sin be dy'd once but in that he lives he lives to God So reck'n ye your selves to be dead indeed to sin but alive to God in Jesus Christ Two Examples therefore we ought to seek from Christ's Resurrection The one is XXIV Two Examples from Christ's Resurrection That after we have wip'd away the stains of sin we lead a new kind of Life in which way clearly shine forth Uprightness Innocence Holiness Modesty Justice Beneficence and Humility The other is That we so persevere in that kind of life that by Gods help we fall not off from the way of Righteousness whereinto we have once enter'd Nor do the Apostles Words shew only XXV The Fourth Advantage of Christs Resurrection Rom. 6.6 That the Resurrection of Christ is propos'd to us as an Example of our Resurrection but they declare That it gives us Power to rise again and bestows Strength and Courage whereby we may continue in Holiness and Righteousness For as by his Death we not only take Example of dying to sin but draw Vertue also whereby we may dye to sin So his Resurrection brings us Strength to obtain Righteousness that thenceforth worshipping God piously and holily we may walk in Newness of 〈◊〉 to which we are ris'n For this especially did our Lord bring to pas's by his Resurrection that we who before were dead with him to sin and to the world might also with him rise again to a new way and course of life The Signs of this Resurrection XXVI The signs of Resurrection from sin Coloss 3.1 which are chiefly to be observ'd the Apostle teaches us For when he says If ye be ris'n with Christ seek those things which are above where Christ sits at the right hand of God he plainly shews That those who desire to have Life Honours Rest and Riches there Phil. 4.8 where Christ specially is are truly ris'n with Christ But when he adds Relish those things which are above not those which are on the Earth he has giv'n this as a kind of Note whereby we may perceive whether we be ris'n with Christ For as the Taste or Relish is wont to discover the Temperature and Health of the Body so if Whatsoever things are true whatsoever things are comly whatsoever things are just whatsoever things are holy do relish with a person and if he can perceive with the inward sense of his Soul the sweetness of heav'nly things this is a good Argument That he that is thus affected is ris'n with Jesus Christ to a new and spiritual Life ARTICLE VI. HE ascended into Heav'n sitteth at the right-Hand of God the Father Almighty When the Prophet David full of Gods Spirit contemplated the bless'd and glorious Ascension of our Lord I. What kind of Solemnity and Faith of Christ's Ascension there ought to be Ps 46.1.6 he exhorts all to celebrate that Triumph with the greatest joy and gladness in these Words saying Clap Hands for joy O all ye Nations sing to God with the Voice of Rejoycing God is gone up with a merry noise Whence the Curat may understand That this Mystery is to be explain'd with the greatest study and that he ought to take diligent care That the Faithful embrace it not only with Faith and with the Mind but as far as may be and with Gods help they endeavor in their Life and Actions also to express the same As to the Explication of this Sixth Article therefore II. The former part of this Article wherein chiefly is treated concerning this Divine Mystery we must begin at the former part thereof and shew what is the effect and meaning thereof For concerning Christ Jesus III. What we are here to believe the Faithful must believe this also without any wavering That the Mystery of our Redemption being now perfected he as Man with his Soul and Body went up into Heaven For as he was God he never was absent thence because he fills all things with his Divinity And let the Curat teach that he went up by his own Power First Secondly 4 Reg. 2.11.35 n 14. Thirdly Act. 8.39 and not by the Power of another as Elias did who was carry'd into Heaven in a fiery Chariot or Abaccuc the Prophet or Philip the Deacon who by the Divine Power being carry'd through the Air past through the remote parts of the Earth Nor did he ascend to Heaven only by the mighty Power of his Divinity but also as he is Man For tho this could not be by any Natural Power Fourthly yet that Power wherewith the bless'd Soul of Christ was endu'd could move his Body as he liâ—â—ed And his Body which was now glorify'd Fifthly did readily obey the Government of his Soul moving it And in this manner Sixthly We believe that Christ as he was God and as he was Man went up into Heaven by his own Power Now follows the other part of the Article He sitteth at the right-Hand of the Father In which place we may observe a Trope IV. The use and necessi y of Trope that is the change of a Word frequent in Holy Scripture when we attribute to God Human Affections and Members suitable to our Understanding sor he being a Spirit we cannot think any thing corporeal in him But because in Human Affairs we esteem a great honour done to him who is plac'd at the Right-hand transferring the same thing to heavenly matters to the explaining of the Glory of Christ which as he is Man he has merited above all others we confess him to be at the Right-hand of the Father But to sit V. What is here meant by Sâ—â—ing in this place does not signifie the Gesture and Figure of Body but it shews the firm and sure Possession of supream Power and Glory which he has receiv'd of the Father Of which the Apostle says Arian Ser. 1 cont Arian Basil lib de Spirit sâ—nâ—t c. 6. Heb. 1.13 Raising him up from the Dead and placing him at
his Right-hand in the Heavens far above all Principality and Power and Vertue and Domination and every Name that is Named not only in this World but in the World to come And has subjected all things under his Feet From which Words it appears That this Glory is so proper and peculiar to our Lord that it is not agreeable to any other created Being And therefore in another place it is said To which of the Angels has he at any time said Sit thou at my Right-hand But the Curat prosecuting the History of the Ascension VI. All Mysterys â—o â—e â—eâ—eâ—â—â—â— to the Aâ—câ—nsion Act. 1. shall more fully explain the sense of this Article which History S. Luke the Evangelist describes after a wonderful manner in the Acts of the Apostles In explaining whereof it is necessary chiefly to observe this That all other Mysteries have relation to the Ascension as to their end and that the perfection and completion of all the rest is contained in This For as all the Mysteries of our Religion have their beginning from the Incarnation or our Lord so in his Ascension their progress is concluded Furthermore VII The â—â—â—t of Christ Life compar'd with his Ascension The other Heads of the Creed which belong to Christ our Lord shew his exceeding Humility and Lowliness Nor can there any thing be conceiv'd more abject and mean than that the Son of God for our sakes should take upon him the nature and weakness of Man and be willing to suffer and dye for us But then as in the former Article we confess that he rose again from the dead but is now ascended up into Heaven and sits at the Right-hand of God the Father there can nothing be spoken more magnificently and wonderfully towards the declaring of his supream Glory and Divine Majesty These things being already explain'd VIII The causes of his Ascension First we must diligently teach for what Reason Christ our Lord ascended up into Heaven For First he ascended for this Reason because in this earthly and obscure habitation there could be no place suitable to his Body which in his Resurrection was adorn'd with the glory of Immortality None but the most high and glorious dwelling of Heaven could be suitable to him Nor did he ascend only to pssess the Throne of his Glory and Kingdom which he merited with his Blood Second but also to take care of those things which concern'd our Salvation Besides Third Joh. 18.36 He ascended to evidence in truth that his Kingdom is not of this World For the Kingdoms of the World are Earthly and Flitting and are establish'd by much Wealth and by Carnal Power But the Kingdom of Christ is not Earthly as the Jews expected but Spiritual and Eternal his Riches also are Spiritual Riches as he shews when he plac'd his Seat in Heaven in which Kingdom they verily are to be accounted more rich and flowing with plenty of all good things who diligently seek those things which are of God For St. James testifies Jam. 2.5 that God has chosen the poor of this world rich in faith and heirs of the kingdom which God has promis'd to them that love him And this our Lord Fourth ascending up into Heaven was desirous to effect that we with our mind and desires might follow him ascending thither For as by his Death and Resurrection he left us an example of Dying and Rising again in Spirit So by his Ascension he instructs and teaches us that tho we are confin'd on Earth yet that in Thought and Desire we raise our selves up to Heaven Heb. 11.63 Confessng that we are but strangers and pilgrims on the earth Eph. 2.19 and that we are citizens of the saints and domestics of God seeking our own country For Phil. 3.20 as the same Apostle says our conversation is in heaven Divine David IX The advantages of Christ's Ascension Ps 67.19 Eph. 2.8 First as the Apostle interprets him long before sang of the force and greatness of those unutterable good things which the Love of God has shed upon us in these words He ascended up on high he led captivity captive he gave gifts to men for in the tenth day after he gave his Holy Spirit by whose power and plenty he fill'd the whole multitude of the faithful then present And he truly fulfill'd those so large promises of his Second Joh. 16.8 It is expedient for you that I go away for if I go not away the Paraclet or Comforter will not come to you but if go I will send him to you And according to the sentence of the Apostle Third he ascended into Heav'n that he might now appear before God on our behalf to discharge the Office of Advocate with the Father Heb. 9.24 My little children 1 Joh. 2. says St. John these things write I to you that ye sin not but if any man sin we have an Anvocate with the Father Jesus Christ the righteous and he is the Propitiation for our sins Nor is there any thing whence the faithful shou'd take more comfort and refreshing of mind than that Jesus Christ takes our part and prays the Father for our salvation who has the greatest favour and regard with the Eternal Father Lastly Fourth He has prepar'd a place for us Joh. 14.2 which also he promis'd he wou'd do and as our Head in the name of us all Jesus Christ has tak'n possession of the glory of Heav'n For at his going to Heav'n Fifth he open'd those Gates which by Adam's sin were barr'd up and has clear'd us a Way by which we may come to Celestial happiness as in his Supper he foretold his Disciples he wou'd do which that the event of the matter might plainly prove it he carri'd with him into the regions of eternal happiness the souls of the pious which he had fetch'd out of Hell This blessed rank of Advantages follow'd upon that wonderful plenty of heav'nly gifts For first here is happen'd deservedly a great advantage to our Faith X Other Benefits of the Ascension First for Faith is conversant about those things which we cannot see and which are far beyond the reason and understanding of men If therefore the Lord had not gone away the Merit of our Faith had been much lessen'd Joh. 10.24 For they are said of Christ our Lord to be bless'd who have not seen and yet have believ'd Moreover Christ's Ascension into Heav'n has a mighty influence to confirm Hope in our Hearts Second for since we believe that Christ as Man went up into Heav'n and has plac'd the Human Nature at the Right Hand of God the Father we conceive a strong Hope that there will be a time when We also that are his Members shall ascend thither and be there joyn'd with our Head which thing our Lord himself testifies in these words Joh. 17.29 Father I will that those also
they belong to the knowledg of the Mind or to the perfect disposition of the Body the Bless'd Life of the Saints in Heaven shall flow with plenty of all such things 1 Cor. 2.9 altho all this will be in a higher degree than Eye can see Ear hear or the Heart of Man conceive as the Apostle affirms For the Body which before was thick and burly The Fourth when in Heaven Mortality being taken away from it it shall be made tenuious and spiritual shall want no more sustenance And the Soul with the greatest contentment shall be exceedingly satisfi'd with the Eternal Food of Glory The Fifth Luc. 12.37 which the presence of the Master of that great Feast will minister to all And now who can desire costly Cloaths or Royal Ornaments for the Body The Sixth where there will be no use of such things but all shall be cloathed with Immortality and splendor and adorn'd with the Crown of Everlasting Glory And if to the happiness of Man The Seventh there be wanting a large and stately House what can be imagin'd either more large or stately than Heaven it self which shines every where with the Brightness of God And therefore the Prophet when he put before his Eyes the beauty of this dwelling and grew warm with the desire of coming to those Seats Ps 83.1 How lovely says he are thy Tabernacles O Lord of Hosts my Soul longs yea even faints for the Courts of the Lord My Heart and my Flesh have greatly rejoyc'd in the living God And that this might be the desire of all the Faithful That this may be the common voice of all as the Curats ought earnestly to wish so ought they with diligent study to endeavor it Joh. 14.2 For in my Fathers House says our Lord there are many Mansions in which shall be given greater or lesser rewards according to every ones desert 2 Cor. 9.6 For he that sows sparingly shall reap sparingly and he that sows in Blessings shall reap of his Blessings Wherefore they shall not only excite the Faithful to that Bliss XIII The sure way of getting Bliss but also they shall frequently admonish them that this is the way to obtain it that being furnish'd with Faith and Charity and persevering in Prayer and in the due use of the Sacraments they exercise themselves in all offices of kindness towards their Neighbour and so by Gods mercy who has prepared that blessed glory for them that seek him it shall come to pass that at length that shall be fulfill'd which was spoken by the Prophet Isa 32.28 My people shall sit in the beauty of peace and in the Tabernacles of Safety and in wealthy Rest THE CATECHISM FOR THE CURATES BY THE DECREE OF THE Council of TRENT PART II. Of the SACRAMENTS SInce every Part of Christian Doctrin stands in need of the knowledge and diligence of the Pastor I. The Knowledge of the Sacraments necessary for the Curats See the Council of Trent Sess 17. Then surely the Discipline of the Sacraments which even by Gods command is necessary and very full of profit requires the skill and industry of the Curat and that by the diligent and frequent use thereof the Faithful may be fitted worthily and savingly to be made partakers of these most excellent and most holy things the Priests should stick close to the rule of that Divine Prohibition Give not that which is holy to dogs Mat. 7.6 neither cast ye your pearls before swine In the first place therefore II. The Word Sacrament taken diversly because we must treat in general of all the kinds of Sacraments we must begin with the Signification and Notion of the word Sacrament and explain the dubious meaning thereof that it may more easily be understood what the proper sense of the word in this place is Wherefore the Faithful are to be taught that the name Sacrament as to our purpose is taken by Prophane By Prophane Authors otherwise than by Sacred Writers for some Authors by the word Sacrament would signifie that Obligation when we are bound by Oath to some Service of which kind is that Oath wherewith Souldiers promise to do faithful service to the Common Wealth and this is call'd a Military Sacrament or Oath and this seems to be the most usual acceptation of the word amongst them But among the Latin Fathers And by the Fathers who have written Divinity the word SACRAMENT is taken to signifie some Holy Thing which lies close hid as the Greeks to signifie the same thing us'd the word Mystery Now in the same sense we understand the word Sacrament is to be taken when it is thus written in the Epistle to the Ephesians That be might make known to us the Sacrament of his will Eph. 1.9 And to Timothy Great is the Sacrament of Godliness 1 Tim. 3.6 Wisd 2.22 And in the Book of Wisdom They understood not the Sacraments of God In which places and many more may be observ'd that the word Sacrament signifies nothing else but some Holy Thing kept hid and secret Wherefore the Latin Doctors have thought that the Sacraments might conveniently be call'd certain Sensible Signs III. What the Name Sacrament here properly signifies which work or effect that grace which at the same time they signifie and as it were put before our Eyes Tho S. Gregory thought that they may therefore be call'd Sacraments because the Divine Power under the Veils of corporeal things secretly works Salvation D. Greg. in I Reg. c. 16. v. 13. Nor can any one suppose that this name Sacrament has lately been brought into the Church IV. The ancient use of the word Sacrament for he that shall have read S. Hierom and S. Austin will easily see that the ancient Writers of our Religion have very frequently us'd the name of Sacrament and sometimes also the name of Symbole or Mystical Sign or Sacred Sign to signifie that thing whereof we are speaking and let this be spoken concerning the Name of a Sacrament which also indeed agrees to the Sacraments of the Old Law to teach which the Pastors have no need seeing they are taken away by the Law and Grace of the Gospel See Hieron in Amos c. 1. v. 11 Tren c. 1. v. 15. Aug. in Joan. Tract 80. in fine contra Faust lib. 19. c. 12. Cypr. Epist 15. lib. de Bapt. Christi But besides the reason of the Name V. What a Sacrament is which hitherto has bin declar'd the Nature and Vertue of the thing is diligently to be inquir'd into and it must be taught the Faithful what a Sacrament is For there is no one can doubt but that a Sacrament is One of that kind of Divine Things whereby Righteousness and Salvation is obtain'd But tho there are many ways or reasons which may seem fit and accommodated to explain this matter yet there is none shews it more fully
Death is indeed signifi'd in the Sacrament of the Blood Wherefore fitly in this place rather than in the Consecration of the Body is the Passion of the Lord commemorated in these words Which shall be shed for the remission of Sins For the Blood being separately consecrated by it self with relation to the Passion of the Lord has greater force and power to lay before the eyes of all Mat. 26.28 Luc. 22.20 both the Death and kind of suffering But those words which are added For you and for many are taken severally from S. Matthew and S. Luke which notwithstanding Holy Church taught by the Spirit of God has join'd together but they belong to the fruit of the Passion and shew the profitableness thereof For if we look at the vertue of it it must be confess'd that our Savior shed his Blood for the salvation of all men But if we look at the fruit which men gather from thence we may easily understand that it comes not to all to advantage but only to some When therefore he said For you he signifi'd either them that were then present or those whom he had chosen out of the Jewish people such as were his Disciples except Judas with whom he spake But when he added For many he would have the rest that were elected either Jews or Gentiles to be understood Rightly therefore was it done that it was not said for all seeing that in this place the design of the discourse extends only to the fruits of the Passion which brought the Fruit of Salvation only to the Elect. And hither do belong those words of the Apostle Christ was once offer'd to take away the sins of many Heb. 9. and that which our Lord himself said in S. John I pray for them I pray not for the World Joh. 17.8 but for those whom thou hast given me because they are thine There are many other Mysteries wrapp'd up in these words of the Consecration which the Pastors by the daily meditation and study of Divine Matters and God assisting them may easily discover But now to return to the explication of those things which the Faithful must by no means be ignorant of And because the Apostle admonishes XXIV We must judge of the Eucharist by Faith not by Sense 1 Cor. 11.29 that they are guilty of a most heinous sin who difference not the Lords Body let the Pastors chiefly teach that the Mind and Reason is here to be call'd off from sense For if the Faithful perswade themselves that those things only are contain'd in this Sacrament which are perceiv'd by the senses they must needs be led into the greatest impiety when with their Eyes their Feeling their Smell their Taste perceiving nothing at all but the Species of Bread and Wine they will judge that there is only Bread and Wine in the Sacrament There must be care tak'n therefore that as much as may be the minds of the Faithful may be abstracted or withdrawn from the judgment of sense and stirr'd up to contemplate the immense Power and Vertue of God Now there are three wonderful and stupendious things XXV Three things done in the Eucharist by Consecration which in this Sacrament Holy Church without all doubt believes and confesses to be wrought by the words of Consecration The First is The First That the true Body of Christ that very same which was born of the Virgin and now sits in Heaven at the Right-hand of the Father is contain'd in this Sacrament See Dionys de Eccl. Hierarch c. 3. Ignat. Epist ad Smyr Just Apol. 2. Iren. lib. 4. c. 34. l. 5. c. 2. Trid. Sess 13. c. 1. de Euch. The Second is that no substance of the Elements remains in it The Second Altho nothing seems more strange and distant to the senses Cyp. de coena Domini Euseb Emiss hom 5. de Pasch Cyr. Hier. Catech. 1 3 4. Ambr. l. 4. de Sacra c. 4. Chrysost hom 83. in Matt. 60. ad Pop. Antioch The Third The Third which is easily gather'd from both the former tho the words of Consecration fully express it is that what is beheld by the Eyes or perceiv'd by the other Senses is in a wonderful and unspeakable manner without any subject matter And one may see indeed all the Accidents of Bread and Wine which yet are inherent in no substance but they consist of themselves because the Substance of the Bread and Wine is so chang'd into the Body and Blood of the Lord that the substance of the Bread and Wine altogether ceases But that the first may be first handl'd XXVI The true Body of Christ prov'd to be in the Eucharist Mat. 26.26 Mar. 14.20 Luc. 22.19 Let the Pastors endeavor to shew how plain and clear the Words of our Savior are which shew the Truth of Christ's Body in the Sacrament for when he says This is my Body This is my Blood There is no one in his right mind can be ignorant what we are to understand Especially seeing the design of the discourse is concerning the human Nature which the Catholic Faith suffers none to doubt that Christ truly had As that very holy and learn'd Man Hilarius has written concerning the Truth of Christ's Flesh and Blood S. Hilar. l. 8. de Trinit super illa verba velut unum 1 Cor. 11.28 when according to the very profession of our Lord and our Faith his Flesh is truly our Food that there is no room left us to doubt thereof But there is another point to be open'd by the Pastors whence it may plainly be known that the true Body and Blood of the Lord is contain'd in the Eucharist For after that the Apostle had remember'd That the Bread and Wine was consecrated by our Lord and the Sacred Mysteries administer'd to his Apostles he subjoyns But let a Man prove himself and so let him eat of that Bread and Drink of that Chalice for he that eats and drinks unworthily eats and drinks judgment to himself not differencing the Lords Body But if as Heretics say that nothing else were to be venerated in the Sacrament besides the memory and sign of Christ's Passion what need was there that the Faithful should be exhorted with such weighty words to prove themselves For by that weighty word Judgment the Apostle has declar'd that some horrid wickedness is committed by him who impurely taking the Lords Body which lies hid in the Eucharist does not difference it from other kinds of Meat Which also before in the same Epistle he more fully explain'd in these words 1 Cor. 11.26 The Chalice of Blessing which we bless is it not the Communication of the Blood of Christ and the Bread which we break is it not the participation of the Lords Body Which words verily shew the true substance of the Body and Blood of Christ our Lord. These places of Scripture therefore shall be explain'd by the Pastors
in S. John says Which I will give is my Flesh for the Life of the World to wit calling the Bread his Flesh And a little after he subjoyns Vnless you shall eat the Flesh of the Son of Man and drink his Blood ye will not have Life in you And again My Flesh is Meat indeed and my Blood is Drink indeed When therefore in so plain and clear words he call'd his Flesh Bread and true Meat and his Blood true Drink It might well seem sufficient do have declar'd That there remains no Substance of Bread and Wine in the Sacrament And that all the Holy Fathers Fourthly by the Authority and consent of Fathers Lib. 4. de Sacr. c. 4. c. 5. always agreed in this Doctrin He that is so minded may easily understand For thus writes S. Ambrose Thou saist perhaps my Bread is us'd But that Bread is Bread before the words of the Sacraments But when the Consecration is added of Bread it is made the Flesh of Christ Which that he might the better make appear he thereupon brings divers examples and Similitudes And elsewhere De Cons dist 2. c. omnia interpreting those words All things whatsoever the Lord pleas'd he has done in Heaven and in Earth For tho says he the Figure of Bread and Wine be seen yet after consecration nothing is to be believ'd to be there but the Flesh and Blood of Christ The same sense St. Hilary has taught and almost in the same words Altho outwardly Bread and Wine appear yet there is truly the Body and Blood of the Lord. Hil. de Trin. l. 8. de Consec dist 2. c. 28. But let the Pastors admonish XXXVIII Why after the Consecration of of the Eucharist it is call'd Bread That in this place it is not to be wonder'd at if even after Consecration it be call'd Bread For the Eucharist is us'd to be call'd by this name both because it has the species or Resemblance of Bread and also because it still retains the natural vertue of feeding and nourishing the Body which is proper to Bread Now that it is the usual manner of the Holy Scripture to call things as they appear to be that plainly shews which is written in Genesis Gen. 18.2 Act. 1.10 That three Men appear'd to Abraham which yet were truly three Angels And those Two that appear'd to the Apostles at the Ascension of Christ our Lord into Heaven tho they were Angels yet are they call'd Men. See D. Thom. 3. p. q. 75. art 3 4. The explication of this Article is altogether extream difficult XXXIX How cautiously the Conversion which is in the Eucharist is to be explain'd to the people but yet the Pastors shall endeavor to instruct those who are more skill'd in the the Contemplation of Divine Matters for it may be fear'd that those who are yet more weak may be oppress'd with the Greatness of the thing they shall endeavor I say to teach the Manner of this admirable Conversion which is so done that the whole Substance of the Bread and Wine by the divine power is chang'd into the whole Substance of Christ's Body and the whole Substance of the Wine into the whole Substance of Christ's Blood and this without any change of our Lord. For Christ is neither begotten anew nor chang'd nor increases but remains whole in his own Substance Which Mystery when St. Ambrose had declar'd D. Amb. lib. 4. de Sacr. c. 4. Thou seest says he how operative Christ's Word is If therefore there be so great a power in the Word of the Lord Jesus that those things began to be which were not to wit the World how much more operative is it to make those things to be which were before and to change them into another thing According to which sense other very grave and antient Father have written Citatur de Consec dist 2 c. Nos Autem Lib. 4. de Orthod fid c. 14. St. Austin thus We faithfully confess that before Consecration it is Bread and Wine which Nature has form'd but after Consecration it is the Body and Blood of Christ which the Blessing has consecrated Damascen The Body according to Truth is join'd to the Divinity that Body which came of the Holy Virgin Not that that Body which he took comes down from Heaven but that this Bread and Wine are chang'd into the Body and Blood of Christ This admirable Change therefore is conveniently and properly call'd by the Catholic Church Transubstantiation XL. This Conversion call'd Transubstantiation as the sacred Council of Trent has taught For as the Natural Generation when the Form is chang'd in it may rightly and properly be call'd a Transformation so also because in the Sacrament of the Eucharist the whole Substance of One thing passes into the whole substance of another thing the word Transubstantiation was rightly and wisely invented by our Forefathers See Trid. sess 13. c. 4. de can de Consec dist 2. cap. Panis But the Faithful are to be admonish'd LXI We are not too narrowly to enquire into Transubstantiation that tho' this be very often repeated by the Holy Fathers yet that they enquire not too curiously by what means this Change is wrought for neither can it be perceiv'd by us neither have we any example of this matter in natural Changes or in the very Creation of things But whatsoever is here done it is to be known by Faith but how it is done must not too curiously be search'd into The Pastors ought also to give them no less a Caution in explaining that Mystery how the Body of Chritt our Lord is contain'd whole in the least particle of Bread XLII The whole Body of Christ contain'd in the smallest particle for scarce ever are there any disputations of this kind to be allow'd but yet when Christian Charity requires it let them first of all remember to fore-arm the minds of Faithful with this word Luke 1.37 There is no word impossible with God Vide D. Thom. 3. p. q. 76. Trid. sess 13. c. 5. can 3. Florentin Decret Eugenii And then let them teach XLIII After what manner Christ is in the Eucharist it is not in the Sacrament as in a Place for Place belongs to those things that have Magnitude But we say not that Christ is in the Sacrament after that manner as he is Great or Little because that belongs to Quantity but as he is a Substance For the Substance of Bread is chang'd into the Substance of Christ not into Magnitude or Quantity But no one doubts that a Substance is equally contain'd in a Little as in a Great space For it must needs be that the Substance of the Air and its whole Nature is the same in a little as in a great part of the Air so also the whole Nature of Water is no less in a little Pitcher than in a River When the Lords Body succeeds
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