that he might be able to teach the Mysteries of Christian Faith and the Precepts of the Divine Law to the People and stir up the Faithful to Vertue and Piety and reclaim them from Vice For there are Two Functions of a Priest Whereof the One is that he rightly make and administer the Sacraments The other that he instruct the people committed to his charge in those matters and things which are necessary to Salvation For Malachy testifies Mal. 2.7 The Priests Lips preserve knowledg and they require the Law from his Mouth Because he is the Angel of the Lord of Hosts As therefore in one of these tho he be qualifi'd bu◠with small learning he may perform what he ought to do Yet the other requires no small but rather an exquisite stock of Learning altho the highest pitch of the Knowledg of hidden matters is not equally requir'd in all Priests but that which is sufficient for every one for the discharge of his own proper Office and Ministery Now this Sacrament is not to be given to Boys Furious or Mad-men LIV. Boys Furious and Mad-men not to be ordain'd because they want the Use of Reason altho if it were administer'd even to them also it ought certainly to be believ'd that the Character of this Sacrament is imprinted upon their Souls But what Year of Age is to be look'd for Not of ripe Age. for these several Orders it is easie to know from the Decrees of the Sacred Council of Trent Servants also are to be excepted Servants for neither ought he to be dedicated to Divine Worship who is not at his own dispose but in the Power of another And Men of Blood and Manslayers Man-slayers because by Ecclesiastical Law they are repell'd and are irregular Also Bastards Bastards and all those who were not begotten in lawful Wedlock For the same Law teaches that those that are dedicated to Sacred things should have nothing in them which might seem worthily contemptible or despicable to others Lastly Deform'd in Body they ought not to be admitted who are Creeples or deform'd with any notable Uncomeliness of Body For that Deformity and Debility must needs both cause offence and also hinder the Administration of the Sacraments And now these things being expounded LV. The effects of the Sacrament of Order The First it remains that the Pastors teach what the effects of this Sacrament are And it is manifest that tho the Sacrament of Order as before was said belongs chiefly to the profit and beauty of the Church yet the Grace of Sanctification is wrought also in the Soul of him who is initiated into Order Because he is render'd fit and qualifi'd for the due discharge of his Duty and for the administring of the Sacraments even as by the Grace of Baptism every one is made fit to receive the other Sacraments And it is evident that another Grace also is given in this Sacrament The Second to wit a special Power which is referr'd to the most holy Sacrament of the Eucharist in the Priest indeed full and perfect as being he alone that can consecrat the Body and Blood of our Lord But in other Ministers of inferior Orders greater or less according as every one by his Ministery comes more or less to the Sacraments of the Altar And this also is call'd a spiritual Character The Character because they that are tinctur'd with Sacred Order are by a certain inward Mark impress'd upon the Soul distinguish'd from the rest of the Faithful and wholly bound to Divine Worship to which the Apostle seems to have had respect when he said to Timothy Neglect not the Grace which is in thee 1 Tim. 4. which was given thee through Prophecy with the Imposition of the Hands of the Presbytery And elsewhere 1 Tim. 7. I admonish thee that thou stir up the Grace of God which is in thee by the Imposition of my Hands This is sufficient to have bin spoken concerning the Sacrament of Order For we undertook to deliver to the Pastors only the more weighty heads of Matters that they might furnish them with arguments to teach and instruct the Faithful in Christian Piety Of the SACRAMENT of MATRIMONY BEcause the Pastors ought to propose to Christians a bless'd and perfect Life I. The Vertue of Continency to be desir'd of all 1 Cor. 7 7. it were much to be wish'd for them also what the Apostle wrote to the Corinthians that himself desir'd in these words I will that all Men be even as I my self To wit that All would follow the Vertue of Continence For there can nothing in this life fall out more happy to the Faithful than that the Mind being distracted with none of the cares of the World being quiet and restrain'd from every Lust of the Flesh may take rest and satisfaction only in the study of Piety and the Thoughts of heavenly things But because II. The Holiness of Matrimony diligently to be taught Joh. 2.2 as the same Apostle testifies every one has his own proper gift from God one after one sort and another after another sort and Matrimony is adorn'd with many and divine Blessings so that is is truly and properly reckon'd among the other Sacraments of the Catholic Church and the Lord himself honour'd the celebration of Marriage with his own presence it sufficiently appears that the Doctrin thereof is to be taught especially since we may observe that both S. Paul and the Prince of Apostles also have exactly left in writing in many places not only those things which belong to the Dignity but also to the Duties of Matrimony For being inspir'd with the Spirit of God they very well knew how great and how many advantages might come to the Christian Society if the Faithful rightly understood the Holiness of Matrimony and kept it inviolable And on the contrary That being not well understood or neglected that very many and very great Calamities and Hurts are brought upon the Church First therefore the Nature and Vertue of Matrimony is to be explain'd III. What is chiefly to be explained concerning Matrimony For since Vice often bears the Resemblance of Goodness heed must be taken lest the Faithful being deceiv'd with a false shew of Matrimony pollute their Soul with Filthiness and hurtful Lusts For declaring whereof some may begin with the signification of Matrimony Matrimony is therefore so call'd IV. The various names of Matrimony because the Woman desires to be married chiefly that she might become a Mother Matrem Or else because to conceive to bring forth and to bring up is the part of a Mother Matrix It is also call'd Wedlock Conjuginm à conjungendo a joyning together Wedlock because a lawful Woman is bound with her Husband as it were in one Yoak Besides it is call'd Marriage Nuptiae because as S. Ambrose says Marriage for Modesties sake Maids cover'd or veil'd themselves
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
were therefore created to honor God which the Faithful especially who have obtain'd the Grace of Baptism ought to do with all their Heart with all their Soul and with all their strength But those who will be initiated in the Sacrament of Order VIII The Intention of those to be Ordain'd ought to be higher than of others must needs propose This to themselves not only to seek the Glory of God in all things which thing is common to all but especicially to the Faithful but also that some being dedicated to any Ministry of the Church might serve him in holiness and righteousness For as in an Army all the Soldiers do indeed obey the command of the General But among them One is a Colonel and another a Captain and others have other Offices So altho all the Faithful ought to follow Piety and Innocence with all their study with which things God is most worshipp'd yet they who are initiated in the Sacrament of Order must perform some special Offices and Functions in the Church For they perform Sacred things both for themselves and for all the People IX Wherein those that are initiated Sacred Orders excel others and teach the Efficacy of the Divine Law and exhort and instruct the Faithful readily and chearfully to observe it and administer the Sacraments of Christ the Lord whereby all Grace is bestow'd and increas'd and to say all in a Word being separated from the rest of the people they exercise themselves in the far greatest and most excellent Ministry of all These things being explain'd X. Ecclesiastical Power double viz of Order and Jurisdiction the Curats shall come to the handling of those things which are proper to this Sacrament that the Faithful who desire to be receiv'd into Ecclesiastical Order may know to what kind of Office they are call'd and how great a Power is given of God to his Church and to the Ministers thereof Now this Power is double Of Order and of Jurisdiction The Power of Order is referr'd to the true Body of Christ the Lord in the Holy Eucharist But the whole Power of Jurisdiction is in the Mystic Body of Christ for to this Power belongs the Rule and Government of Christian people and to direct them to eternal and heavenly Bliss Now the Power of Order does contain not only the power of Consecrating the Eucharist XI To what things the Power of Order extends it self but fits and prepares the Souls of men to receive it and contains all those other things which may any way be referr'd to the Eucharist And hereof many testimonies may be brought out of Sacred Scripture XII This Power prov'd But those are very clear and weighty which we find in S. John and S. Matthew for the Lord said Joâ— 21.22 As the Father sent me even so send I you Receive ye the Holy Ghost whose sins ye remit they are remitted to them and whose sins ye retain they are retained And Verily I say to you whatsoever things ye shall hind on earth shall be bound in heaven Matth. 18.18 and whatsoever ye shall loose on earth shall be loos'd in heaven Which places being by the Pastors explain'd from the Doctrin and Authority of the Holy Fathers may bring very much Light to this Truth But this Power very much excels that XIII How great this Power of Order is which in the Law of Nature is given to other Men who took care of Sacred Matters Vide de Consecr dist 2. cap. Nihil in Sacrific Conc. Trid. Sess 22. c. 1. Iren. lib. 4. c. 34. Aug. lib. 19. de Civit. Dei cap. 23. For it must needs be that that Age XIV There were Priests by the Law of Nature which was before the Law was written had her Priesthood and her spiritual Power since it is sufficiently manifest that she had a Law For these Two are so closely join'd together as the Apostle testifies that the One being taken away it must needs be that the other must be taken away also Seeing therefore that by natural Instinct Men know that God is to be worshipp'd it consequently follow'd that in every Common-wealth some should be plac'd over the charge of Sacred Things and the Worship of God whose Power in some sort might be call'd Spiritual This Power the Israelites had XV. Christ's Priesthood higher than that of Moses Let the Priests mark which tho it were higher in Dignity than that wherewith the Priests were indu'd by the Law of Nature yet is it to be thought far below the Spiritual Power of the Gospel For this is Heavenly and excels even all the Power of Angels For it has its beginning not from the Mosaical Priesthood XVI This Power is deriv'd from Christ but from Christ the Lord who was a Priest not according to the Order of Aaron but of Melchizedech For he it is that being indu'd with the supream Power of Giving Grace and Forgiving sins has left this Power altho definite in Vertue and ty'd to the Sacraments to his Church Wherefore to exercise or perform this Matter XVII The Consecration of the Ministers of the Church call'd the Sacrament of Order certain Ministers are appointed and consecrated in a solemn religious manner which Consecration is call'd The Sacrament of Order or Sacred Ordination But it pleas'd the Holy Fathers to use This Word because it has a very large signification to shew the Dignity and Excellency of the Ministers of God For Order XVIII What Order is if we take the proper Force and Notion of it is the Disposition of Superior and Inferior things which are so suited among themselves as that One may be referr'd to another Whereas therefore in this Ministry there are many Degrees and divers Functions XIX Why this Sacrament call'd Order but all things distributed and plac'd in a certain Rule rightly and conveniently does the name of Order seem to be given to it But that Sacred Ordination is to be reckon'd among the other Sacraments of the Church XX. Order is a Sacrament Sess 23. de Ordine the Holy Synod of Trent has prov'd by that reason which has often bin repeated For whereas a Sacrament is a sign of a Sacred Thing but that which in this Consecration is outward signifies Grace and Power which is given to him that is consecrated it very plainly follows that Order is truly and properly to be call'd a Sacrament That Order is a Sacrament see Trid. Sess 23. de Ordine c. 1. 3. can 3 4.5 Conc. Florent in decret de Sacr. Aug. lib. 2. contra Epist Parmen c. 13. de bono conjug c. 24. lib. 1. de Bap. contra Donat. c. 1. Leo Epist 18. Greg. in c. 10. lib. 1. Reg. Wherefore the Bishop reaching forth a Chalice with Wine and Water XXI When and by whom this Power is conferr'd and a Paten with Bread to him that is to be Ordain'd a Priest saying
Take thou power of offering Sacrifice c. by which words the Church has always taught while the Matter is exhibited that the Power of Consecrating the Eucharist a Character being impress'd on the Soul is deliver'd to which is adjoin'd Grace rightly and lawfully to discharge that Office Which thing the Apostle declares in these words 2 Tim. 1.9 I admonish thee that thou stir up the Grace of God which is in thee by the Imposition of my hands for God has not given us the Spirit of Fear but of Power and of Love and of Sobriety And now to use the words of Sacred Synod since the Administration of so great a Priesthood is so Divine a thing that it might be exercis'd so much the more worthily and with so much the greater Veneration it was fit that in the most comely and orderly Disposition of the Church there should be many and divers Orders in the Church who by their Office might serve the Priesthood and those indeed who thus are distributed are now to be known by their being shav'd in the manner of Clerks and ascend thro the lesser to the greater Orders It shall therefore be taught that these Orders are seven in number XXII How many Orders of Ministers of the Church and what they are as has always bin taught in the Catholic Church the Names whereof are these Door-keeper Reader Exorcist Acolyt Sub-deacon Deacon Priest These Orders have bin remember'd by Dionys lib. Eccl. hier cap. 3. Cornel. Papa in Ep. ad Fab. Epist Antioch extat apud Euseb Hist Eccl. l. 6. c. 35. Conc. Carth. 4. Can. 4. sequ Ignat Ep. ad Antioch Now that this number of Ministers is rightly defin'd may be prov'd XXIII Why so many by reason of those Ministers which seem necessary to the Holy Sacrifice of the Mass and to the consecrating and administring the Eucharist for which cause especially they were instituted Now of these there are some Greater XXIV Some Orders greater some lesser and which they are which are also call'd Sacred and there are Others Lesser The Greater or Sacred are the Orders of Priesthood of Deaconship and Sub-deaconship To the Lesser Orders are referr'd the Acolyts Exorcists Readers and Door-keepers of all which severally we will say a little that the Curats may have wherewith to instruct those chiefly whom they know are to be receiv'd into any Holy Order And we must begin at the First shaving XXV What the first shaving is which must be taught to be a kind of Preparation to Orders For as men are us'd to be prepar'd for Baptism by Exorcisms and for Matrimony by Betrothing So when by shaving the Hair of the Head they are dedicated to God there is an Entrance as it were open'd them to the Sacrament of Order For it is declar'd what kind of person he ought to be who desires to receive Ordination For the Name of Clerk XXVI Where the Name of Clerk is taken which is then first put upon him is taken from hence that he begins to have the Lords Lot and his Inheritance as those among the Hebrew people who were bound to the Divine Service to whom the Lord forbad any portion of Fields to be given in the Land of Promise Numb 18.20 when he said I am thy Part and Inheritance And tho this be common to all the Faithful yet in a special manner it must needs suit to them who have consecrated themselves to the Ministry of God Vide Hieron Epist 2. ad Nepot citatur 12. q. 1. c. Clericus And the Hair of their Head is cut in the fashion and likeness of a Crown XXVII Why the Hair of the Head cut in the shape of a Crown which they ought always to keep And as any one is afterwards plac'd in a higher Degree of Order so that Round Form is every way cut larger And this came indeed from the Tradition of the Apostles XXVIII From whence this Usage of cutting the Hair as the Church teaches since of this kind of cutting the Hair S. Dennys the Areopagite S. Austin S. Hierom the most antient and grave Fathers have taken notice Dionys de Eccles Hier. c. 6. part 2. Aug. Serm. 17. ad Fratres in Eremo Hier. in cap. 44. Ezek. vide Rhaban Maur. lib. de Institut Cleric Bed lib. hist 5. Angl. c. 22. Now they report XXIX Why Clerks appointed to bear the â—â—r â— of a Crown that the Prince of the Apostles first of all brought in this Custom for preserving the Remembrance of the Crown of Thorns which was put upon our Saviors Head that what wicked men intended for reproach and Torture the same the Apostles us'd for their Ornament and Glory The first Reas n. And they also signifi'd that the Ministers of the Church are to take care that in all things they carry the Resemblance and Figure of Christ our Lord. Altho some do assert The second Reaâ—on that by this Note is declar'd their Royal Dignity which seems suitable to those who are call'd into the Lot of the Lord. For that which the Apostle Peter attributed to the Faithful people Ye are a chosen Generation a Royal Priesthood a Holy Nation we easily understand to belong to the Ministers of the Church in a kind of peculiar and more proper manner And there are not wanting some who think by this Circular or Round Figure The third Reason which of all others is most perfect is signified either the Profession of that more perfect life undertaken by Clerks or the Contempt of External things and the Freedom of the Soul from all human cares because the Hair of their Heads being a kind of superfluous Excrement of the Body is shorn of After the First shaving XXX The Order and Office of Door-keepers the first degree is us'd to be made to the Order of Door-keepers whose Office is to keep the Keys and Doors of the Church and to keep them from entring into it who are forbid He assisted also at the Holy Sacrifice of the Mass and took care that no one should come nearer to the Sacred Altar than was fit and answer'd the Priest doing Divine Service There were other Services also committed to him as may be perceiv'd by the Rites which are us'd at his Consecration For the Bishop taking the Keys off the Altar and delivering them to him says thus to him whom he makes a Door-keeper So behave thy self as thou wilt give an account to God for those things which are kept under these Keys Now that in the antient Church the Dignity of this Order was Great XXXI The Dignity of Door-keepers is understood from hence because to this time we observe it to be kept in the Church For the Office of Treasurer which was also the Keeper of the Sacristary which belong'd to the Door-keepers is even at this time accounted among the better Offices of the Church De Ostiario vide Trid. Sess 23. de