c£/M*~ % and darted forth more brilliant Rays. To find her perfecuted by Heathen Emperors, Pagan Princes, and Infidel Nations, asjhe was in her Infancy, is neither fo much to be admired at, nor Jo Jhocking, as to find her traduced and viifreprejented, calumniated and abujed, blackened and defamed even by thofe whofiile them/elves Pro- fefjors oj Chriftianity. What can be more undu- tiful than for a Son, by Force and Violence, to extort an Inheritance fro?n a Father ? What can be more injurious, than for a Daughter to blajl the Fame, and ruin the Reputation of a virtuous loving Mother ? What can be more baje and vile, more unnatural a?id inhuman, than for a Child to redicule and revile, decry and expofe, an afi feSionate and indulgent Parent ? This, alas ! this is the very, this is the prefent unhappy Cafe of our antient and holy Mother-Church : Her undutiful Children, charge their Difobedience upon her rigorous Difcipline ; their profligate Lives and Praffiice, they impute to her Indolence and Immorality \ and foe, in fine, mufi bear the Burden, Blame and Shame of their Vices and Crimes, Notvithflanding Jhe. bas been ever unanimous PREFACE. vii unanimous in her Profefjion of Faith, indefa- tigable in the Propagation of Morality ', faith- ful in the Expofition of her Dodlrine, and mofl exaff and careful in fupporting and maintaining good Difcipline: Her ProfeJJions are not to be credited, her Expofitions are baffled, her Morals decry*d, and Difcipline exploded. Neverthelefs, as in the primitive Church, when either Perfe- ction was threatened, or aBually arofe, it was a frequent Practice, among the Chrijlians, to ad- drefs to their Adverfaries expoftory Epi/lles, to obviate the Calumnies and Afperfons caft both upon the Faith and Pr office of their Church. 1 therefore prefume in like manner, to addrefi all whom it may concern, by the following Sheets, as a Summary of more copious Expq/itions, of the Faiths Doffrine, and Praffice of the Ca- tholick Church, and her Members : And alfo ta anfwerfome late ungenerous Proce dings pr affiled, and endeavours ufed to improve popular Pre- judice : And left the Publick JJmild be thereby af- feffed to conceive a worfe Opinion of us than here- tofore. They are, I fay, publijhed with no other View or Intent, than to do Jujlice to Truth, to promote Charity, put a Stop to the Current of Prejudice conceived \ difperfe thoje Clouds thence not only arifng, but rather too much fpread abroad. And as the fole Aim is to ejiablifi Love and Unity, to concur to the fpiritual Wel- fare and eternal Salvation of my Cowitrymen, fellow-Creatures and Chrijlians, fo as no one can reofonably except againft fuch Motives, neither A 4 will viii PREFACE. will they, 1 hope, make any Exceptions a- gainfl the Means propofed, as in confort with the Angels, at the Birth of the Author of Life, I not only fng, but wijh and feek for Glory to God on High, and Peace to Men of Good fVUl THE THE INTRODUCTION O the Defence or Vindication of the Ro- man Catholicks-, being a molt folemn Declaration, of their Abhorrence of the following Tenets, vulgarly laid at their Door \ who do hereby oblige themfelves, enfuing Curfes be added to thofe ap~ be read, on the firft Day of Lent, in the Liturgy of the Church of England, as by Law cftablifh'd -, they will ferioufly and heartily anlwer Amen to them all. that if the pointed to Curfed is he, who commits Idolatry •, that prays to Images or Relicks, or worfhips them for Gods. R. Amen. Curfed is every Goddefs-worfhipper, who be- lieves the Virgin Mary to be any more than a pure Creature, that honours her, worfhips her, or puts his Trufb INTRODUCTION. Truft in her as much as in God ; that believes her above or even equal to her Son, or that fhe can in any Thing command him. R. Amen. Curfed is he who believes the Saints in Heaven to be his Redeemers, that prays to them as fuch, or that gives God's Honour to them, or to any Creature whatfoever. R. Amen. Curfed is he who worfhips any breaden God, or that looks upon the empty Elements of Bread and Wine to be his God. R. Amen. Curfed is he who believes there is Authority in the Pope, or any other, that can give Leave to commit Sins -, or that can forgive him his Sins for a Sum of Money. R. Amen. Curfed is he who believes (that independent of the Merits and Paffion of Chrifi) he can merit Salvation by his own good Works, or make condign Satisfac- tion for the Guilt of his Sins, or the eternal Pains due to them. R. Amen. Curfed is he who contemns the Word of God, or hides it from the People -, on Defign to keep them from the Knowledge of their Duty, and in Ignorance and Error. R. Amen. Curfed is he who undervalues the Word of God, or that forfaking Scripture, chufes rather to follow human Traditions than it, R. Amen. Curfed INTRODUCTION. Curfed is he who leaves the Commandments of God, toobferve theConftitutionsofMen. R. Amen. Curfed is he who omits any of the ten Command- ments* or keeps the People from the Knowledge of any one of them, to the End, they may not have Oc- casion of difcovering the Truth. R. Amen. Curfed is he who preaches to the People in unknown Tongues, fuch as they underftand not, or ufe any other Means to keep them in Ignorance. R. Amen. Curfed is he who believes that the Pope can give to any one, upon any Account whatfoever, Difpenfa* tion to lie, or fwear falfely \ or that it is 'Lawful for any one, at the laft Hour to proteft himfeif Innocent in Cafe he be guilty. R. Amen. Curfed is he v/ho encourages Sins, or teaches Men* to defer the Amendment of their Lives, on Prefump* Oon of their Death-Bed Repentance. R. Amen. Curfed is he who places Religion in nothing but a pompous Shew, confiding only in Ceremonies ; and which teaches not the People to ferve God in Spirit and Truth. R. Amen. Curfed is he who loves, or promotes Cruelty, that teaches People to be bloody-minded, and to lay afide the Meeknefs of Jefus Lhrift* R, Amen. Curfed INTRODUCTION. Curfed is he who teaches it lawful to do any wick- ed Thing, tho' it be for the Intereft and Good of our Mother Church: Or that any evil Action my be done, that Good may come on it. R. Amen. Curfed are we, if among all thefe wicked Princi- ples, and damnable Doctrines, commonly laid at our Doors, any one of them be the Faith of our Church. And curfed are we, if we do not as heartily deteft all thefe hellifh Practices, as they who fo vehemently urge them againft us. R. Amen. Curfed are we, if in anfwering and faying, Amen to any of thefe Curfes, we ufe any Equivocation, mental Refer vation, or do not alien t to them in the common and obvious Senfe of the Words. R. Amen. And can the Papifts then, thus ferioufly, and without Check of Confcience, fay Amen to all thefe Curfes ? Yes they can, and are ready to do it when- foever, and as often as it mail be required of them. And what then is to be faid of thofe, who either by Word or Writing, charge thefe Doctrines upon the Faith of the Church of Rome ? Is a lying Spirit in the Mouth of all the Prophets ? Are they all gene afide ? Do they backbite with their Tongue, do Evil to their Neighbour^ and take up Reproach againft their Neigh- bour? I'll fay nofuch Thing but leave the impar- tial Confiderer to judge. One Thing I can fafely affirm, that the Papifts are foully mifreprefented, and {hewn in Publick as much unlike what they are, as the Chriftians were of Old by the Gentiles •, that they lye INTRODUCTION. !ye under a great Calumny, and feverely fmart in good Name, Perfons, and Eftate s for fuch Things, which they as much, and as heartily deteft, as thofe who accufe them. Rut the Comfort is, Chrift has faid to his Followers, You /hall be hated of all Men, Again, St. Paul fays, We are made a Spectacle unto the World. And we don't doubt, but that thofe who bear this with Patience, will for every Lofs here re- ceive a hundred Fold in Heaven. As for problematical Difputes, or Errors of par-^ ticular Divines, in this or any other Matter whatfo- ever ; the Catholick Church is no wife refponfible for them : Nor are Catholicks, as Catholicks juftly pu- nifhable on their Account. But as for the King-killing Doctrine, or Murder of Princes, and their Subjects, excommunicated for Herefy, it is an Article of Faith in the Catholick Church and exprefsly declared in the general Council of Conftance in Year 14 15 (Se][. 15.) that fuch Doctrine is Damnable and Heretical^ being contrary to the known Laws of God and Nature. Perfonal Mifdemeanours of what Nature foever, ought not to be imputed to the Catholick Church, when not juftifiable by the Tenets of her Faith and Doctrine. It is an Article of the Catholick Faith to believe, that no Power on Earth, can licence Men to lie, for- fwear, and perjure themfelves ; to maffacre their Neighbours, or deftroy their native Country, on Pre- tence INTRODUCTION. fence of promoting the Catholick Caufe, or Religion : Furthermore, all Pardons, and Difpenfations granted, or pretended to be granted, in Order to any fuch Ends or Dcfigns, have no other Validity or Effect* than to add Sacriledge and Blafphemy to the above- mentioned Crimes. Allthefeand a great many other Calumnies, which are laid to the Charge of the Church of Rome, you will find in the following Sheets to be no Part of her Faith, or Doctrine. THE THE REAL PRINCIPLES O F CATHO LICKS, ©V. m The Creed expounded. H At is the Creed? A. 'Tis a fhort Collection of Articles, and the Sum of what Chriftians ought to believe. Qi By whom were they drawn up, and to what Purpofe ? A. By the twelve Apoftles, to the End they might be more eafily retain'd by the Faithful, and to diftinguifh them from all Societies of Unbelievers, Q. Do 16 The C R E E D. Q^ Do they contain the whole, of what a Chriftian ought to believe ? - A. No, only the general Heads, yet fo, that all other particular Articles are deducible from them ; efpecially if we believe the ninth Article, viz. The holy Catholick Church. Q. How many are thefe Heads, and in what Order are they difpos'd ? A. They are Twelve, diftributed with Refpecl to the three Perfons of the blefied Trinity. The firft Part has a Relation to God the Father, and the Creation ; the Second to God the Son, and Man's Redemption ; the Third to God the Holy-Ghoft, and Man's Sandtiftc ion, and Glorification. Q. Which is tht nrfi Article ? A. I believe in God the Father Almighty, Creator of Heaven and Earth, Q_ What is God? \ A. I conceive him, as a Being eternal, Self-extft- ent, Independent, from whom all other Things are derived, and upon whom all and every Thing entirely depends. Q. What Inducement have you to think there is fuch a Being? A. Faith, Reafon, Confcience, the Teftimony of my Senfes, and the general Concurrence of all Man- kind, oblige me to be of that Perfuafion. Q. In what Manner does Faith convince you of God's Exiftence? A. Becaufe he has reveal' d his Exiftence, and con- firm' d the Truth of the Revelation, by undeniable Proofs, and Motives of Credibility ; fully declared in the Old and New Teftament. Q^ How can your Reafon prove the Exiftence of God, who appears by your Defcription, to be an incom- prehenfible Being, above the Reach of Man's Reafon ? A. My Reafon tells me, that he is, but not what he is : My Reafon informs me of fome of his Perfec- tions : Firft ARTICLE. ly tions : Others I learn by Faith •, but as to a compre- henfive Knowledge of that great Being, he would not be God could we comprehend the whole that belongs to him. Q. Let me hear your Proofs from Reafon of God's Exiftence ? A. In the firft Place, it is demonftrable from the Effects. I fee a Multitude of Things, in this vifible World, which not being Capable of producing them- felves, Recourfe mull be had to fome felf-exiftent, and original Caufe, which gave them Being *, for without fuch a necefTary and felf-exiftent Being, all Things would remain in the State of Indifferency, and nothing could receive a Being. Again, I have within me a filent Monitor, which is that Fear I am feiz'd with, as often as I commit a wicked Action, which can proceed from nothing elfe, but an Apprehenfion of being call'd to an Account, and punidied by fome Power I ought to have obeyed. Q. What do your Senfes declare in Proof of a Deity ? A. Thofe furprizing great Bodies, the Earth, the Sea, and Air •, with the Sun, Moon, and Stars, as they could not be produced by any mortal Hand, make me conclude, they are the Effect of fome great and omnipotent Power \ to which if we add the beau- tiful Variety of Trees, Fruit, Herbs, and Flowers, which cover the Earth, the rich Mines which are lodged within its Bowels, the feveral Species of Beads, and In- fects, which range and creep upon it, with the various Kinds of Fifh, which fwim in the Waters; and Birds that fly in the Air, they all inform me, of fome wife and omnipotent Power, which gave them Being, which lam ftill farther convinced of, when I confider the admirable Structure of their Bodies, the Regularity of their Motions, their fpeciflck Propagation, their wife CEconomy, and how dextroufly they labour, to obtain their respective Ends. B Q. Do it , The C R E E D. Q. Do all Mankind join in a Belief of this fupremt Being ? A, No Nation was ever fo Ignorant or Barbarous* as not to acknowledge fome Sort of Deity tho' they were involved in many Errors,, as to the Qualities be- longing to him. Q. Toil feem then, not to allow there were ever any Atheifts. What do you fay to the Objections which thofe Sort of People are faid to make, againfi your Proofs of a Deity? Why might not the vifible World be pro due ed by Chance ? We may conceive Things pro- ducing one another r by an infinite Succejfwn of Caufes and Effecls, without arriving at a necejfary and felf- exijlent Being. Is not this as conceivable y as a felf- exijlent and eternal Being? Again, Atheifts will tell you, that there is no real Diftinclion between Good and Evil, but what is learned from Education, efpeci- ally by human Policy and Priefi-craft. A. I cannot be perfuaded, there was ever any fuch Perfon as a real Atheift y who denied a fupreme Being, interiorly, to whom he owed Obedience. I own fomc have attempted to bring Arguments for that Purpofe, but it was rather to fhew their pretended Wit, or from the Corruption of their Morals, which prompted them to wifh there were no God to punifh them for their Sins ; which the royal Prophet alludes to when he fays, the Pool faid in bis Heart there is no God, Pf. xiii. i. Q. What Anfwer do you make to the Objections of thofe pretended Atheifts ? A. To fay that the World was produced by Chance, is a^manifeft Contradiction to the common Reafon of all Mankind. What happens by Chance, has nothing of Regularity, either as to Time, Place, or Difpofition of Parts : Whereas the World is a re- gular Subordination of Caufes and Effects. Can Chance produce a Book by muffling together the Letters oi the Alphabet? When we behold a Watch, a Houfe,, Firfl ARTICLE.. 19 a Houfe, or Ship, we conclude they "were the Effects of fome intelligent and Skillful Operator, who join'd their Parts together ; and by Confequence, the Parts of this vifible World, are fo artfully united, that they are a convincing Proof of fome wife and powerful Operator, who brought them under that Regularity. As to what is alledged, concerning Things making one another, that can have no Reference to feveral Parts of the Univerfe •, viz. The Earth, Sea, Sun, Moon, Stars, and many other Bodies, which receive not a Being by Generation, but are fingle and inca- pable of Multiplication. As for other Creatures, vht The Fruits of the Earth, Birds, Beads, Fifh and the Reft, which feem to produce one another, they cannot be conceived to act as principal, but only as inftrumental Caufes -, becaufe ac fome are void of Senfe, and others of Reafon, they cannot be conceived as principal Authors of thofe artificial Parts, and won- derful Properties, which arc produced ; but on the contrary they manifeftly point out, a wife and all powerful Author, who acts as Principal. The like Inconvenience, and Contradiction appears, in an infi- nite Succeflion of Caufes, and Effects, without arriv- ing at fome necefTary and felf-exiftent Being ; for no Effect we know of, is producible originally, without a wife andomnipotent Power : And tho' we cannot have a comprehenfive Idea, that there is fuch a Power as to all its Perfections, yet without having Recourfe to that neceflary Being, we cannot account for the Ex- iftence of the World, and the Parts which compofe it. Whereas an infinite Succeflion, is not only inconceiv- able in itfelf, but leaves us in the Dark, how the Parts of the Univerfe, were capable of being produced with fo great Beauty and Variety. Q. Can you Jhezv there is any ejfential Diflintfion, between Good and Evil, be/ides what arifes from Edn* cation^ Policy , and Prieft- craft? B 2 A 'Tis to The CREED. A. 'Tistrue, Education gives us a more fpecifick Knowledge ; but Heathens, without any Inftructions from Faith, or Education, make a Difference between good and evil Actions : Yet fome Things are only bad, becaufe they are forbidden, but others are for- bidden becaufe they are bad in themfelves. But you'll fay why are they bad in themfelves ? To which I an- fwer, not becaufe they are forbidden by the Laws of Men, or fuggefted either by Priefts, or Politicians •, but becaufe they are contrary to Man's Reafon, which is a Law ingrafted in his Heart, by God himfelf, to anfwer all the Purpofes of this Life and the next. Q. By what I can ham from your Arguments , you have only a confufed Idea of God's Exiftence, and can- not defcribe him by any Characlerifiicks, or effential Properties, which belong to him, and diftinguifh him from tht viftble World ? A, I own God is invifible, ineffable and incompre- henfible : The corporal Eye only fees him, in the Effects he produces, no Words are capable of giving a Description of him: And tho' we are convinced, both by Faith and Reafon of his Exiftence, yet we cannot have an adequate Idea, or a comprehenfive Knowledge of the Perfections which are effential to him \ it being his peculiar Property to know him- felf. Q^ However let us hear what Idea you have of his Divine Properties, as far as either Faith > or Reafon has informed you ? A. The Chief of his Divine Properties are thefe. He is Infinite in his Effence, from whence do flow his Omnipotency, Immenfity, Simplicity, Omniprefence, Omnifcience, Immutability, Veracity, Goodnefs, Ho- linefs, Perfection and providential Care. Q. What do you under ft and by Infinity ? A. 'Tis the Property of a Thing, that is without Limits, or that has neither Beginning nor End -, and may be confidered with Regard to Time a Place, and all Firji ARTICLE. 21 all Sorts of Perfections. Hence, God is infinite as to Duration, becaufe he is Eternal, and always was, and always will be ; he is Infinite as to Place, becaufe he exifts every where : He is* infinite as to Power, be- caufe he can do all Things. The fame Infinity be- longs to his Wifdom, Goodnefs, and the Reft of his Perfections. Q^ Are not Angels, and human Souls infinite, as to Duration ? They never will ceafe to be. A. God is eternal EJfentially •, Angels and human Souls are only immortal by Participation, and depen- dency on God, whom he may deftroy at Pleafure •, be- fides they had a Beginning, tho' they will have no End. Q. In what Senfe is God Omnipotent ? A. Omnipotency is a Power to do every Thing that can be done. Qj_ "Then there arefome Things he cannot do •, how jhall we know what he can do, and what he cannot do? A. In general he cannot do Things, which involve a Contradiction, or are inconfiftent with his Divine Perfections. He cannot make the fame Thing to be, and not to be at the fame Time : He cannot deceive or lye •, becaufe by fuch Actions, his Veracity and Goodnefs are deftroy' d ; again, they proceed not from Power, but from a Defect of Power. Q. Can God do more Things than what he has done ? A. Yes infinitely more. He can create moreWorlds; he can make Things infinitely more perfect •, he can breakthrough the eftablifli'd Laws of Nature; pro- duce Fruit without Trees, Corn without ploughing or fowing, &c. Q. Toufay God cannot do Things, which involve a Contradiction; how pall we know what Things thofe are? A. There is no certain Rule, or Hopes of ever ar- riving at this Knowledge, in the whole Latitude of the Inquiry, this being a Secret only belonging to B 2 God 22 The C R E E D. God himfelf. However fome Things there are, which* all Mankind own to be Contradictions : Others are only feemingly fo, or at moft, are pretended to be foby private Ptrfons, and Parties of Men. When all Mankind agree upon what is a Contradiction, 'tis no Rafhnefs to fay, God cannot do it : If it is only feemingly fo, we are to proceed with Caution, and inform ourfelves, how far Faith and Authority may beinterefted, and have a Right to pronounce upon the Cafe, as it happens in the Myfteries of Religion, which feemingly contradict Reafon, but indeed are only above it \ becaufe in thefe Cafes, 'tis reafonable to have Recourfe to Faith, and Authority, when our private Underftanding is incapable of penetrating in- to the Nature of thofe Myfteries : As to what private Judgments, and Parties often efteem Contradictions, we are not to meafure God's Power, by their weak Capacities. Befides, what one Man efteems to be a Contradiction, to another it appears otherwife. Q. Can God communicate bis Omnipotency to any of bis Creatures ? A* By no Means, becaufe it is an eiTential Attribute of the Deity : However he can beftow upon Creatures a Power of doing many Things, that are out of the Courfe of Nature, as he actually does, in the work- ing of Miracles, and producing Grace by Means of the Sacraments, where the Effect demonftrates an omnipotent Power in God, who is the principal Agent, but not in Creatures, who only concur inftrument- ally. Q. TV bat Idea have you of God's Jmmenfity ? A, 1 conceive God to be a fpiritual Subftance ex- iftent every where, and not confined to any particular Place, and by Virtue of this Ubiquity, to be prefent in all Parts of the World, and whole in every Part. Q. Give us a more particular Account, in wbat Manner God is prefent every where ? A, God Firfi ARTICLE. 23 A. God is prefent every where, after three Ways> vix. By his Power, in creating and preferring all Things in their Being : By his Knowledge, in having all Things in his View. And by his Effence or Sub- fiance, in being Perfonally prefent every where. To which may be added three other Ways more fpecia'l, -viz. He is prefent to the Juft, by his Grace; to the Saints and Angels, by his Glory \ and to human Na- .ture, by the Incarnation, and hypoftatical Union. Q^ But why is it ufually faid> that hz is in Heaven, if he refides in all other Places? A. Becaufe Heaven is, as it were, his Palace, or principal Seat, where he difplays his Glory to the BlerTed, whereas in other Places he appears indeed but as it were under a Veil. Q. Did God leave Heaven, when he defcended upon Earthy to unite him/elf to human Nature ? A. That and fuch like Expreflions, are to be un- derftood in a metaphorical Senfe: They only fignify the Effects produced on the Earth, and as it were a new Way, of exhibiting himfelf prefent, where he was really prefent before. Q. In what Senfe is Simplicity ', a Property belong- ing to God? A. Simplicity is non-Compofition, the Property of a Thing which has no Parts: A Thing which has Parts, may be divided and dilTolved, but God is in- devifible, and incapable of Diflolution, and by Con- fequence cannot be a Body. Q. The Scriptures mentioning the Eyes, Ears* Hands, and Feet of Almighty God, feem to import that he has a Body, and by Conference is not an uncom- pounded Being, A. Thefe are only metaphorical Expreflions, to fignify the various Effects he produces. Seeing, is Underftanding ; Hearing is diligent Attention •, Hands notify Power •, and Feet the Motions made, in fhewing Mercy or Juftice. B 4. Q^Why 24 The C R E E D. Q^ Why is not Simplicity a Property of Angels and human Souls ? They are neither compound Beings , nor capable of Biffolution. A. In one Senfe, they may be called fimple or un- componnded Beings, as not confiding of material Parts : But there is a Kind of Composition, confiding of Power and Act, in created fpiritual Subftances, which makes them liable to feveral Alterations, fo as often to change their Affections, and become both* Active and Paflive. Now God's Simplicity requires him always to be the fame, never Paflive, but always Active. Q. If Simplicity as you have explain d, is a Proper- ty belonging only to God •, the Unity or Singularity of the Deity feems to follow from it. What have you to fay to that Point ? A. You fay Right as to Unity in itfelf, which is the fame as Simplicity. Q. You take my Meaning, fhew me then that there is but one God ? A. In the firft Place, the Unity of the Deity, is plentifully afferted in the Holy Scriptures. And be- fides it neceffarily follows, from the Notion we have of a fupreme Being, an infinite Being, an indepen- dent Being, a Being including all Perfections, can admit of no Competitor for fuppofing, two or more fuch Beings, one of them would not be infinite, as not pofTeffing the Perfections of the other. And in Cafe we conceive them as different Beings, they would either differ in Something or in Nothing, if in Nothing they would be the fame ; if in Something, the others would not be infinite, but want the differential Qua- lity. CK But the Scripture frequently makes mention of mere Gods than one. How do you expound thofe Ex- prejfwns ? A. Sometimes the Property of the Language re- quires the plural Number : Other Times it fpeaks ac- cording Firjl ARTICLE. 25 cording to the Opinion of the Infidels, who allowed of a Multitude of Gods : And often they are (tiled Gods who are his Reprefentatives, as Kings, Priefts, Prophets, and in general all Superiors. Q^ Is not the My fiery of the blejfed Trinity a Proof that there are at leafl three Gods ? A. By no Means, becaufe the three Perfons have the fame Nature, and pofTefs the fame efTential Per- fections, viz. the fame Power, Knowledge, Will, &c. Q. I cannot conceive the Heathens could be fo blind andftupid, as to believe a 'Plurality of Gods, efpecially as to attribute divine Perfeclions to the Sun, Moon, and Stars ; nay, even to Images formed out of Stone, Tim- ber, and Metals. What Account does the Scripture give of their Syftem and Praclice ? A. Their Syftem was not uniform, but varied ac- cording to Men's Capacity, and Circumftances : Moil of the learned Philofophers, as St. Paul obferves, not only believed one God, but had a Knowledge of fome of his Divine Perfeclions, tho' for Want of Faith they were involved in many Errors concerning his Power, Knowledge, and providential Care. Others, efpecially the Ignorant, and fuperftitious Priefts, tho* they did not believe the Idols themfelves to be Gods, yet they feem'd to be of Opinion, that fome Deity was lodged within them. As for the generality of the ignorant People, they were under a Delufion to ima- gine that the very Idols themfelves were Gods. Q^ What ReflecJicns do you make upon this three-fold Syftem of Heathenifm ? A. In the firft Place, I obferve, that the learned, were rather Hypocrites than Idolaters, becaufe in Prac- tice, they followed the Notions of the common Peo- ple (and durft do no otherwife) tho' they were perfuaded that neither the Idols were Gods, nor any Deity lodged within them. However, even the learn- ed were far from being Orthodox in their Opinion of the s6 The CREED. the Deity ; many of them allowing of feveral inferior Deities, under the Inflection of one that was fupreme. This Error they fell into, for Want of Faith, and not attending to the Nature of an independent Being, as to their Priefts, Ignorance and Avarice., made them cultivate a Belief in the People, that certain Deities lay lurking in the Idols ; and they found their Ends in partaking of the Money and Victuals which were offered to them. Laftly the ftupid Mob, who comprehended no more than what they faw with their Eyes, are the Perfons exclaim'd againft, and re- proach'd by' Almighty .God, for their Ignorance, Blindnefs and Stupidity, in adoring the Works of their ov/n Hands, Creatures that had Eyes but could not fee, Ears but could not hear, Feet but could not walk. As for the learned Heathens, the Accusa- tion againft them, is for not worshipping that God, whom they owned to be Mafter of ib many Perfec- tions, and the Author of their temporal BleiTings. . Q. You have obferved above, that God is prefent every where by his Knowledge ; what farther Account can you give of that divine Property ? How does he know things, and in what Manner are we to exprefs ourfelves, as to that Point ? A. The Divine Knowledge differs from that of Men after three Ways. Firft, he knows all Things, and is Omnifcient. Secondly, he knows Things before they happen by Prefcience. Thirdly, he knows Things all at one View, by Intuition. Whereas Man knows but a few Things, and thofe very imperfectly; he only knows what's pad and prefent, and often for- gets them ; he only knows Things by their Effects and Caufes, and not all at once. Q. How does Immutability belong to the Divine Na- ture ? He is 'tis true unchangeable as to any Diftincli- m, or Divifibility of compounding Parts: But was there no Alteration in him when he created the World, -when he ajjumed human Nature, or when, as it is faid Firjl ARTICLE. *y cf him in Scripture, he changes his Will, is forrp repents, &c. A. To conceive God capable of any Alteration, is entirely to deftroy his Nature : He can neither be changed as to Subftance, Time, Place, Knowledge, Will, or any Affections whatever. What he is, when he is, where he is, what he knows or wills, were all the fame from Eternity. As for the World, Creation, Incarnation, &V. they only imply a Change in the outward Object : As for his being angry, re- penting, and the like, they are metaphorical Expref- fions, upon Account of his doing thofe Things, and giving thofe Tokens, which Men ufually do, who are fubject to fuch Paflions. Q. What is Veracity, and in what Manner does it belong to God? A. 'Tis a moral Virtue or Perfection, inclining Pirfons to judge, fpeak, and act according to Truth, or as Things really are in themfelves. For Example ; Truth in judging, is when we have form'd an Idea of a Thing, without any Mifreprefentation : Truth in Speech, is when our Words are conformable to our Opinion : Truth in Actions, is when our Beha- viour is conformable to our Words. From hence I conclude, that God's Veracity requires all thefe Perfections *, for Inftance, could Things be mifre- prefented to him, could he fpeak otherwife than he thinks, or judges, could his Actions be contrary to his Divine Ideas, or Words, it would deftroy his Omnifcience, Goodnefs and the Reft. So that as he is effentially true, he can neither be deceived, nor de- ceive. Q. Does Veracity belong only to God, and how far may that Perfeclion be afcribed to Mankind ? A. God alone is effentially the Origin of Truth \ Men judge, fpeak, and act according to Truth, only by Participation ; Nature has made them capable of Truth in many Cafes, where the Light of Reafon ia only 23 The CREED. only required, tho' here they often proceed contrary to Truth, through Ignorance, Misinformation, Pafti- on, (yc. Yet being fupportedby the Divine A (Tiftance, they may be rendered incapable, of either being de- ceived or deceiving others : As we believe the Pro- phets, the Apoftles, and fuch as were infpired by God, were the Authors of Truth, tho 1 confidered as Men, they could claim no fuch Priviledge. Q^ What is Goodnefs ? In what Senfe is God, and ether Things calVd Good ? A. 'Tis a Beauty refulting from Perfection •, and may be confidered either abfclutely or relatively : A Thing is good abfolutely when it wants nothing to render it perfect in its Kind : A Thing is good rela- tively when it communicates itfelf to others fuitably to their Exigences. Hence, God is infinitely good abfolutely, becaufe he pofTeffes all Perfections, as alfo relatively, becaufe the firft Perion communicates in- finite Goodnefs to the fecond, and third Perfon ♦, as likewife God communicates his Goodnefs to Creatures to every one according to their Exigences, and is ca- pable and willing to confer infinitely more. Q. Are Creatures alfo Good? A. Yes, tho' after another Manner. God is good tffentially, Creatures only dependent ly on God. Creatures are good absolutely, becaufe they porTefs thofe Perfections, which belong to their refpective Beings -, and alfo they may be good relatively as often as they endeavour to make others better by thofe Perfections they themfelves porTefs. Q^ You fay Goodnefs is a Refult from Perfection. Pray what is Perfection ? A. A Thing is perfect, when nothing is wanting to make it compleat in its Nature. Hence, God alone is abfolutely perfect, becaufe he contains all Perfections, both increated and created, tho' after a different Man- ner. Some 'properly, as Wifdom, Juftice, Power; others improperly, as all fenfitive and material Beings, which Firft. ARTICLE. 2 9 which exift in God (a) as in their Caufe and Princi- ple. Creatures are perfect, when they have all their conftituent Parts : But flill they are imperfect when compared with God, who alone is ejfentially perfect. Q. What is Holinefs y and in what Senfe are God and Creatures holy ? A. Holinefs, or Sanctity is a fpiritual Perfection, and confifts in a Purity from Sin, which is a Defor- mity of the Soul. God only is ejfentially holy, being incapable of Sin. Men are holy, only by Participa- tion: Not that God's Holinefs is only imputed to them, but they are really, abfolutely, and intrinficai- ly holy in themfelves. Q. Are other Creatures properly called Holy? A. All Creatures may be call' d Holy relatively * but not abfolutely •, not that they are capable of an in- herent Holinefs, but becaufe they are Inftruments or Channels of Holinefs \ as the Sacraments, or Things put to a holy and religious Ufe, as holy Water, Al- tars, Churches, GV. Q^ What is God's Will, how are we to conceive i/, and in what Manner is it fulfill 9 d ? A. God has only one Will, tho' according to our Way of conceiving it, we diftinguifh feveral Kinds, for Example. Firft we conceive that Nothing hap- pens contrary to his abfolute Will : Now, his Will is made known to us by certain outward Tokens, viz. By Precepts, Prohibition, Permiflion, Advice, &c. Hence, a good Life, confifts in obeying the Will of God •, h\s abfalute Will is always fulfill'd, but his con- ditional Will is not, as in the Reprobate whom he permits to follow their own free Will ; tho' he has a real Will that they mould be faved •, as a Merchant when he cafts his Goods over- board, has a Will to fave them, but permits the Mariners to deftroy them. Q. What is Love^ and Hatred^ and how is God capable offuch Affections ? (a) Eminenter, A. Love 30 "The CREED. A. Love is a De fire of Good, either in itfelf or to ourfelvesor others. There are feveral Kinds •, a Love of Complacency \ that is, when we love a Thing for itfelf; a Love of Concupifcence, when we defire it for our own Sakes •, a Love of Benevolence, when we defire it for the Sake of others ; a Love of Beneficence \ when we actually confer the Good we defire •, a Love of Triendfhip, is a reciprocal Love of Benevolence. God's Love for Man, is of Complacency, Benevolence, Bene- ficence, and in the Jufl of Friendfhip. Hatred is an Averfion to Evil, either grounded in the Thing, or Perfonal *, one is called Abomination, which God has againft Sin ; the other of Enmity, which God is inca- pable of becaufe he cannot wifh Evil to Man. Q. What is Providence, and after what Manner does God govern the World ? A. 'Tis a Direction of all Things to their proper End, by fuitable Means: All Things I fay, both great and fmall, natural and fupernatural ; fo that he concurs immediately both to neceffary Agents, and iree Agents. Hence, Predeflination and Reprobati- on belong to God's Providence. Q^ What is Predeflination, and in what Manner are we. to [peak of it ? A. Predeflination, is an eternal Purpofe of faving fome Perfons : Reprobation is an eternal Purpofe of permitting fome Perfons to be damn'd : They both are inclufive of Merits and Demerits ; yet, with this Difference, a Fore-fight of Sin, or the ill Ufe of Grace, is the Motive of Reprobation : But whether Perfons are predeflinated upon a Forefight of Me- rit, or good Ufe of Grace, is not determin'd by the Church ; 'tis more conformable to the Scriptures to fay, Predeflination is gratuitous •, and as Predeflina- tion includes the Preparation of Means, efpecially the firft Grace, 'tis a Point of Faith that it is gratuitous. Q. What Errors are condemned by the Church con- cerning Predeflination and Reprobation ? A. Firft; FirJlAR Tl'CL-E. 31 A. Firft, that of Origen, who affirm'd that Men's Souls were created before the World, and were pre- deftinated upon Account of the good Works they had performed before they were united to Bodies. Se- condly, the Pelagians, who taught, that good Works without Grace, by Nature alone, might be a Motive of Predeftinatian. Thirdly, the Semipelagians who tho' they own'd Salvation could not be obtained with- out Grace (wherein they differed from the Pelagians) yet they affirmed, God predeftinated Mankind, upon a Forefight of fome natural Endeavours, towards ob- taining Grace. Fourthly, the Calvinifts, who think themfelves infallibly certain of their Predeitination. Fifthly, Calvanifts, Lutherans, Janfenijls, and others, who fay God has not a Will, or gives not fuflicient Grace to all Perfbns to be faved. Sixthly, Calvanifts^ &c. who affirm that God has an abfolute Will to damn forne Perfons, without any Forefight of their Sins. (^ Which are the principal Effetls of Predefiina* tion ? A. 1. An efficacious Call. 2. Juftiflcation and Perfeverance. 3. Glorification. Q. What Difference do you make in believing a God],. believing God, and believing in God ? * A, To beiieve a God, is to believe there is fuch? a Being. To believe God, is to believe all to be true that he has reveal' d. To believe in God is to love him, and to put our Truft in him, as our laft End. Q. Having explained what belongs to the divine Attributes, we are to proceed to fome other Matters 5. and fir ji, why do you call God Father ? A A Father is he, who begets Children, and gives them a Being : In which Senfe God is the F&- * 1. Credo Deum* z. Credo Deo, 3. Credo in T>eum. ther 32 The CREED. ther of all Mankind, whom he produced by Creation, preferves their Being, and provides tbem with all Neceflfaries and Conveniences, which is the Character of a kind Father, but in a more particular Manner, he is the Father of all good Chriftians, whom he has adopted and made Heirs of his Kingdom. Q. What farther Inflruclions can you draw from the Word Father ? A. Several very ufeful, in Order to pay a grateful Acknowledgement to the Divine Majefty for all the Benefits we are made Partakers of. Creation in the firft Place, is fo furprizing a Meditation, that Words cannot exprefs, what we are indebted to him on that Account. There is Nothing that happens between Man and Man, in the Way of being obliged to one another, that can have any Refemblance to it : It is fo extraordinary a Subject of Humility, that it ftrikes us dumb, and in a Manner thoughtlefs with Confu- fion *, Prefervation has in a Manner the fame Influence upon us, for as we were created out of Nothing, fo we mould in an Inflant be reduced to Nothing, unlefs the fame Hand which created us continued to fupport us : This Reflection obliges us to have Recourfe to him upon all Occafions. I might defcend to many more , Particulars, as his providential Care in fupplying us with all Things we want, our Redemption, Vocation, Juftification, Perfeverance, and everlafting Happi- nets, which are the Effects of his being our Father. Q^ Ton have given rather the moral and metapho- rical Senfe of the Word Father -, what is the literal Meaning of the Word, as itftands in the Creed? A. Literally the Word Father points out the Myftery of the Trinity, and namely the firft Pcrfon, who is called Father, upon Account of his begetting the fecond Perfon, by an eternal Generation. Q. A Father is Prior to his Son •, how does this agree with the Son's eternal Esijfence ? J. We Firji ARTICLE. 33 A. We are not to conceive any Priority among the divine Perfons, as to Time, or Dignity, but only as to Origin, fo that the Father is called the firft Perfon, becaufe he is unbegotten and proceeds from no other Perfon % whereas the fecond Perfon is begot- ten by the Father, and the third Perfon proceeds from the Father and the Son. Q. Pray explain in few Words, what we are obliged to believe concerning the trinity ', and how the learned explain their Thoughts upon this high Subjecl ? A. The Myftery of the Trinity is one God, in three Perfons •, or more diftinctly three Perfons, that have the fame Nature, EfTence, or Subftance ; which are equivalent Terms, according to the Ufe that is made of thofe Words upon the prefent Occafion. Q. Are there no more, nor left, than three Perfons in God, and how are they diftinguifh* d from one ano- ther, and from the divine EJJence ? A. It was an Error againft Faith, of the Sabellians and others, that in God, as there was only one EiTence, or Nature, fo there was only one Perfon, and that the three Names given to God in the Scriptures, did not import different Perfons, but took their Appella- tions,, from different Operations of the fame Perfon. Other Hereticks among which were the Arians, held that as there were three Perfons in God, fo there were three Natures, not confubftantial. Now the Doc- trine of the Gatholick Church is, that the three Per- fons, tho' really diitinct in themfelves, are not diftincl: as to the fame Nature wherewith they are identified. Wherein the Error of Gilbert of Poiree, Bifhop of Poietiers is condemn' d, in the Council of Paris in the Year 1 147; as likewife in the Council of Rheims iti the following Year, who was of Opinion, that the three Perfons were really diftincl from the divine EiTence, whereby he feems obliged to affert a Quater- nity of Perfons. Q. What do Divines mean by Procejftons ? C - jt. By 3+ The C R E E D. A. By Proceffion they underftand the Emanation or flowing of one Thing from another. Hence, they diftinguifh in God two Proceflions, one whereby the Son proceeds from the Father, the other whereby the Holy Ghoft proceeds from the Father and the Son. And 'tis an Article of Faith that there are neither more nor lefs. Q. Why is God's Omnipotency inferted in this Arti- cle , rather than any other of the divine Attributes ? A. Chiefly for two Reafons. Fir ft , becaufe men- tion is there made of ,the World's Creation, which requires an omnipotent Power. Secondly, becaufe the firft Perfon is the Origin of all Power. Q. Are not the fecond and third Per/ens likewife omnipotent ? A. Yes equally, they all having the fame efTential and abfolute Perfections. Yet Works of Power, are commonly attributed to the firft Perfon, upon Ac- count of his being the Origin of Power; Works of Wifdom to the fecond Perfon, on Account of the Wifdom he fhe wed in our Redemption: W\>rks of Goodnefs to the third, on Account of our Sanctifkation and divine AfTiftance ; tho' at the fame Time all the three Perfons are equally concerned in all outward Works of Power, Wifdom, and Goodnefs. Q. In the. next Place you call God the Father Creator^ may not each Perfon be called Creator ? A. Yes, but Creation is there attributed to the firft Perfon, for the Reafons above recited. Q^ What is Creation ? A. 'Tisthe Production of a Thing out of nothing. Q. What Errors have Men fallen into concerning the World' s Creation ? A. Ariftotle, and feveral other of the heathen Phi- lofophers had no Notion of Creation : And hence, they eftablifhed the principle (b) Nothing is made out ef Nothing. And farther thofe who believed God (b) E,x nihilo nihil fit. was Firjt ARTICLE. 35 Was an eternal Being, conceived the material World to be alfo eternal ; and as it were aneffential Property- belonging to God. But we have a more per feci: Ac- count of the Deity from the Scriptures, which gives the Particulars of the World's Creation, and Reafon tells us that no material Thing can belong to God effentially, only originally as a firft Caufe. Gen, i. Q. What do you under -ft 'and by Heaven and Earthy which you fay was created? A, By Heaven I underftand every Thing in Hea- ven \ by Earth every Thing on Earth. Q^ What are Angels, and what Properties belong to them ? A. Angel is a Word according to its Etymology which fignifies a MeiTenger : As the Word Apsfik fignifies a publick MeiTenger •, fo that they imply not a Nature but a Power or Office. If an Angel be con(idered as to its Nature, 'tis a fpiritual Subftance created by God without a Body. Q. Is it an Article of Faith that the Angels have no Bodies ? A. I cannot fay it is ; but 'tis approaching that Way, and generally held by the Church. Q. Are they not commonly painted with Bodies and Wings ? A. Yes, not that they really have Bodies, but be- cause they alTume them, when they appear to Men. They are reprefented with Wings, to fignify that their Motions are as quick as Thought. Q. What other Properties belong to them ? A. They have a clear Knowledge of Nature, both as to Caufes and Effects : They have alfo great Power proportioned to their vail Knowledge, and were creat- ed in Grace with free Will, which fome made a good ufeof, but others abufed it. Q. Who are they who abufe it ? A, The wicked Angels, we call Devils. C 2 Q^ Have 36 The C R E E D. Q. Have ihefe alfo fiill great Knowledge and Power? A. They loft not their natural Perfections by their Rebellion againft God, but only fuch as were fuper- natural; fo that their|Knowledge, ftill extends to all the Secrets of Nature •, and God permits thern to exercife great Power over Men, fo as to tempt them to fin, pofTefs their Bodies, but not force their Will > which is always free, and out of their Power. Q^ Divines tell us, there are fever al Orders , and Degrees among thofe fpiritual Beings : Pray give an Ac- count of them, and the Grounds you have to make a DifilnBion among them? A. Divines gather this Diftin&ion of fpiritual Be- ings from the Scriptures, efpecially from the Pro- phets, Ifaiah, and Ezekiel, which are particularly def- cribed by St. Gregory the Great, in his 34th Homily upon the Gofpels, where he tells us the Scriptures make mention of nine Orders, or Degrees of thefe blefled Spirits, viz. Seraphims, Cherubims, Thrones^ Dominations, Principalities, Powers, Virtues, Arch- angels, and Angels. Ifaiah vi. 1. Gen, iii. 24. Heb. ix. 5. Ephef. i. 21. Colof. i. 16. Theflal. iv. 15. Q^ Has every Man an AngeUGuardian allotted him ? A. Yes, all Mankind, but efpecially Chriftians, who after Baptifm, has a particular Care of, and pro- tects them from the Devil's Power, and Stratagems. As alfo our Angel-Guardian is appointed to hinder us from falling into temporal Calamities, or any Mif- fortune. This Doctrine of having an Angel- Guar- dian appointed for every one is a certain Truth uni- verfally held by the Church, againft Calvin, and ethers •, who contradict it. Q^ Can you produce any Proof from the Scriptures and Fathers that every one has an Angel-Guardian ap- pointed him? A. Yes, I can from the 18th Chapter of St. Mat. ver. 10. Where Cbrifi faith, See that you defpife not one Firfl ARTICLE. 37 ent of the fe little ones: For I fay unto you, their An- gels in Heaven always fee the Face of my Father who is in Heaven. Again out of the 12th Chapter of the Acts. ver. 15. And they faid, it is his Angel. A lib out of the 33d. and 90th Pftlm, ver. 8. ver. 11. Now as to the Fathers, nothing can be more clear and fully ex- prefTed, than what St. Bafil, St. Ambrofe, and St. Chryfoftom write in Confirmation of this Doctrine. * Q. What Account have we in the Scripture concerning Man's Creation? When was he created? What does his Nature confifi of? What Conditions or State was he in, upon and after his Creation ? A. Adam and Eve, were made on the 6th Day, his Body form'd from Clay, and hers from one of Adam's Ribs: Man in the whole confiftsofa Body and Soul united together, in fuch a Manner, that the Body was in Subjection to the Soul. As to the Condition, and State Man was in, it was far different at his Creation, from what he found himfelf in after- wards. Q. What Condition was Man placed in at his Crea- tion? A. It was in his Pov/er not to die, had he made life of the Means : His Soul was created in Grace, ac- companied with other fupernatural Gifts: His Body was entirely fubmiflive to his Soul, free from Concu- pifcence, or any irregular Appetites •, and no Creature whatever, was capable of giving him any Pain or Affliction. Again, his Soul was an immortal Being, created according to God's Likenefs, with a Will, Memory, and Underftanding, and entirely free in his Actions which are Prerogatives, that other Creatures could not pretend to, who were either inanimate, or animal Beings. Q. Do Men ftill claim all the fe Perfections, or only fome of them, or if they loft any of them, how, and what are they ? * Vide St. Baf. Serm. 3. Adver. Eunomium. St. Ambr. expo, in Pi'a). 118. b. 9. St. Cbryf. Horn. 60. cap. 18. Mat. C 3 A. Man- 38 The C R E E D. A. Man loft God's Grace, and all fupernatura Gifts, by his Difobedience -, and as an Effect of this, was made liable to Death, Concupifcence, Pain, Trouble, and all thofe Vexations which are incident to human Life. Whereby the Pelagian Herefy is condemn'd, which confifts in this, that Man was not created in Grace, that he was not to be immortal, tho' he had not finned, and that Death, Concupifcence, and the Miferies of human Life, were not the Confe- quence of Adam's Sin, but Circum (lances belonging to the State wherein he was firft placed ; and from hence they inferred, as the Calvinijis do, that there was no other Sin transferred by Adam to Pofterity, befides Concupifcence, which they maintain to be that original Sin, fo often mentioned in the Scriptures. However, tho' Man loft thefe Advantages, he ftill retained free Will. But the Lutherans and Calvinijis pretend, we only enjoy free Will in Regard of Evil, not in Regard of Good. Indeed, free Will is much impaired by the Misfortune of original Sin, but not deftroyed. Q. F/hat particulars have we concerning the Crea- tion of other Things in the World ? A. The firft Chapter oiGenefis gives a Defcription how it was performed, viz. in fix Days, and all Things contain'd in it, viz. The firft Day, God created an undigefted Heap of Matter, out of which all Bodies were afterwards formed *, and the fame Day he made the Heavens, and a luminous Body. The fecond Day, he divided the Earth and the Waters. The third Day, he feparated the Earth from the Waters, fo as to allot them their proper Channels ; and the fame Day he gave the Earth a prolifick Qua- lity, fo that it produced all Sorts of Fruits, Minerals, &c. and at the fame Time, he planted the terreftrial Paradife. The fourth Day, he made the Sun, Moon, and Stars. The fifth Day, he made the Birds, and Fifhes, ciiV. On the Jixth Day, he made Beafts and Reptils 5 Second ARTICLE. j 9 Reptils j and the fame Day, he made Adam and Eve, and placed them in the terreftrial Paradife afterwards. Q. Why did God form Things by Degrees y who might have done all at one Inftant ? A. It was his divine Pleafure, and to fnew that Na- ture and Grace, by Degrees make Things perfect ; and to give us a more diftincl Idea that all Things were created by him. Thefecond Article of the Creed. Q. JT/^Hich isthefecond Article of the Creed ? A. And in Jefus Chrift his only Son cur Lord. Q. What is chiefly contained in this Article ? A. A Belief, or Faith, in the fecond Perfon of the bleffed Trinity, his Incarnation or affuming human Nature. Q. Why is he called Jefus, and who gave him that Name ? A. The Name was given by God's Appointment, when the Angel Gabriel faluted the BlefTedVirgin Mary, and it imports as much as a Saviour •, to fignify that he was to be the Redeemer of Mankind •, as well as to comply with a Cuftom among the Jews, whereby the Names they gave to Things, was explanatory of the Office or Ufe, they were to be put to. Mat t \. 21. Hence, Jofue the Leader of God's People was called Jefus 9 becaufe he overcame their Enemies, and intro- duced them into the Land of Promife. Q. In what Manner did he become a Saviour, or Redeemer of Mankind ? A. By being a Mediator between God and Man, which he was capable of effecting, not precifely as he was God, nor precifely as Man -, but as he was both C 4 God 46 7fo C R E B D. God and Man : His divine Perfon rendered his Actions infinitely fatisfactory and redemptive •, his human Na- ture, rendered him capable of fuffering, and being a Mediator. Q. Ton fay that Jefus Chrift is both God and Man, pray can you produce any Proofs from Scripture that he is both God and Man ? A. Yes I can out of St. John's Gofpel. C. i. v. i 6? 14. In the Beginning was the Word, and the Word was with God, and the Word was God — And the Word was made Flefh, and dwelt among us. Again, out of the Epiftle of St. Paul to the Philippians. C. ii. v. 6, 7. Where he fays, that Chrift, when he was in the Form of God, thought it not Robbery to be equal with God •, but he hath debafed himfelf, taking the Form of a Servant-, made unto the Likenefs of Men , and found in Habit as a Man. QL Is not Chrift, as God, a Mediator ? A. No, becaufe as God, he is equal to the Father, and cannot be conceived, to make any Supplication to him. QAn what Senfe are the Saints in Heaven, Media- tors between God and Man ? A. In the fame Manner, as all upon Earth, are Mediators for one another •, by praying for one ano- ther : That is, they are Mediators, by Way of Inter- ceflion, not by Way of Redemption. Q. Why do Catholicks floew a particular Refpecl, and bow at the Name of Jefus, rather than at any other Na?ne, fl/Chriil, or Gcd? A^. All God's Names, are equally worthy of Re- fpecl •, but the Cuftom of bowing at the Name of Je- fus, is oblerved on Account of its being particularly given to fignify the Work of Man's Redemption : And therefore St. Paul fays, that every Knee is to bow when 'tis mentioned. Phil. ii. 10. Q^What Second ARTICLE. 4* Q. What Signification has the Word ChriSt, and in what Manner is it attributed to the fecond Per/on, in the My ftery of the Incarnation ? A. thrift in the Greek Language, fignifics anointed. Hence, the MeSIiah, by the antient Prophets is called the Chrift, or the anointed. * Q. Why was the Mejjiah called the anointed? A. From the threefold Character he bore, viz. as be- ing a King, Prophet, and a Prieft, who were all, accord- ing to the Ceremonies of the old Law, ufually anointed with Oil, at their Confecration and Installation. Q. Was our bleffed Redeemer vifibly anointed with Oil? A. No, he was anointed invifibly by Grace, em- blem'd by Oil. Firft, by having his human Nature united to the divine Perfon, the Fountain of Grace. Se- condly, by having his Soul replenished with all Sorts of Supernatural Gifts and Graces. Q^ What particular Meaning is there, in the Cere- mony ofUntJion, that it was made ufe of upon the afore- mentioned Occajions ? A. The Meaning is myStical, and very inftruc- tive. Oil has three excellent Qualities •, It heals Wounds, Strengthens the Limbs, and prefer ves Me- tal from RuSt : And upon thefe Accounts, is well adapted, to Signify thofe fpiritual Gifts, which ought to distinguish Perfons in Authority, who are obliged to direct:, Strengthen, and heal all thofe who are fub~ ject to them. Q^ How is Chrifi a King, had he any regal Power ? A. He had a Claim to regal Power, being God and King of the whole Univerfe. Again, as Man, being the Redeemer of all Mankind, who were Subjects of his fpiritual Kingdom. A temporal King he was not, his Kingdom not being of this World. However, he was of the royal Stock of David. Luc. i. 32, 33. Q. How was Qhrift a Prophet ? A. So 42 We- C R RE D. A. So he is (tiled, by the infpired Writers of the old Law, and fully anfwered the Character, by fore- telling many Things which happened to the Jewijb Nation, and to himfelf, viz. his Paflion and Suffer- ings, his Refurrection, the deftroyingof Jerufalem, and Converfion of heathenifh Kingdoms. Deut. xviii. 15. Q. In what does Chrift' s Pried hood confift ? A. He was not a Prielt according to the Old Law, which Office was propagated by Defcent in Blood, and executed by offering up Beafts, 65V. But he was a Prieft according to the New Law, offering him-, felf up as a Sacrifice upon the Crofs •, as alfo a Prieft, according to the Order of Melchizedeck, m offering himfelf at the laft Supper, under the Appear- ances of Bread and Wine. Pf. cix. 5. Q. Are there no Prieft s in the New Law y be/ides Chrift ? Has he none to fuccced him in his Prieft- hood ? A. A God, a Religion, a Prieft hood, and a Sa- crifice, are Correlatives, and depend upon one ano- ther. They are frequently menioned and afferted in the New Law. The Manner is this, as to Prieft - hood. Chrift was the only Prieft that offered him- felf up, as a bloody Sacrifice upon the Crofs, for the Redemption of Mankind : As to this Character, he has no SuccefTors. But then as he was a Prieft, ac- cording to the Order of Melchizedeck, in offering up himfelf, under the Forms of Bread and Wine, in this, he has as many SuccefTors, as there are Priefts in the New Law, who offer him up in the lame Manner. • But even here, Chrift is (till the chief High Prieft, and tho' others are really Priefts, they are only mi- nifterially fo, both jointly, at the fame Time, offer- ing up the fame Sacrifice •, fo the Sacrifice of the Crofs, and the Sacrifice of the Mafs, are the fame Sa- crifice as to Subftance, tho' after a different Manner, one being bloody > the other unbloody j and the latter a com- Second ARTICLE. 43 a commemorative Sacrifice of the former* as to the Manner. Q^ In what Manner did Chriji compleat this great Work he came about ? A. Firft, by appearing as a Redeemer, and pay- ing the full Ranfom required, according to the ftridt- eft Demands of Juftice, Merit, and Satisfaction. Se- condly, As a Mailer, by delivering LeiTons proper for all Stations, and Circumftances. Thirdly, As a Pattern, by practifing himfelf, what he taught others. C^ Why is the fecond Perfon 1 s affuming human Na- ture, called the Incarnation, and in what Manner do you explain this wonder fnl Union ? A. 'Tis called Incarnation, from the Latin Word Caro Flefh, not that the Union is only with Man's Flefh, but partly becaufe Flefh is a Word common- ly ufed in the Scriptures, for the whole Man •, and partly to mew God's Goodnefs, and Humility, who was pleafed to join himfelf to the more ignoble Part of Man's Nature. Q^ Was the fecond Per/on united both to Man's Soul and Body ? A. Yes ; and that in fuch a Manner as to be li- able both to Grief and Trouble of Mind, with the De- fects of the Body, as Hunger, Thirft, Cold, Pain, &c. nay, even to Death •, and in general all Incon- veniences, excepting Ignorance, and Sin, with other moral Defects, which the Divine Perfon was inca- pable of. Q. According to the Befcription you give of this My fiery, Chriji confifts of one Divine Perfon, having two Natures, one Divine, and the other Human, and no human Perfon to be admitted, Now this is alto- gether unintelligible* A. 'Tis entirely a My fiery, and above human Uri- derflanding, as all other Myfteries. of Faith are ; wherein we are to captivate our Under/landing in Obe- dience to Faith, and divine Revelation. Q. Which 44 The C R E E D. Q^ Which are the Effecls produced in Mankind, by means of the Redemption ? A. In general thefe three, Grace, Justification, and Merit. Q. What is Grace ? A, In general, it is a Gift bellowed on a Perfon, without any Inducement from the Party on whom it is bellowed •, and this includes all Gifts whatfoever, both natural and fupernatural. Q. What is the Difference between natural and fu- pernatural Gifts ? A, 'Natural Gifts or Graces, are fuch as are given by God, for Man's Well-being in this Life, viz. Man's Body, Soul, Free-will, with all Sorts of tem- poral Gonveniencies. Supernatural Gifts are fuch, as immediately conduce towards procuring Man's eternal Happinefs ; whereof fome are outward ; for Inftance, Inftruction in the true Faith, and practical Duties of Religion, good Example, Miracles, &c. Others are internal^ as good Thoughts, and pious Affections, whereby the Underftanding is enlightned, and the Will moved, and excited to perform fuch Actions, as lead us on to future Happinefs. Q. What is properly the Grace of Chrift, or the Grace obtained by Redemption ? A. 'Tis every inward, or outward Means which immediately tends to make Man eternally happy, and which are produced only through the Merits of Chritl. Q^ h there any Difference in the Grace which is pur chafed by our Redemption ? A. Yes, fome of the Differences I have hinted at already, others there are, obfervable from the follow- ing Divifions of thofe fupernatural Gifts. For ln- ilance, there is Grace given on Account of our Neigh- bour, and Grace given on our own Account only. The firfl is called, Grace gratis given * ; the other, Grace * Gratia gratis data. Second ARTICLE. 45 Grace that makes us acceptable to God -^ There is aftual Grace, and habitual Grace ; there is fufficient Grace, and efficacious Grace. Q. What do you mean by Grace given, on Account of our Neighbour ? Why is it called gratis given ? for is not all Grace gratis given ? A. St. Paul in his firft Epiftle to the Corinthians* reckons above nine of the firft Kind, viz. Working of Miracles, fpeaking of Languages, curing Difeafes, Prophefying, &c. which were bellowed upon the Apoftles, and others afterwards in order to facilitate the World's Converfion. Now thefe are called gratis given, becaufe they are fometimes given to fuch as want fanctifying Grace, which renders them accept- able to God. Q. What is actual Grace, and how difiinguifhed. from habitual Grace ? A. Aclual Grace, is apafllng Motion given by God, difpofing the Soul for good Actions, whereby fhe may become happy, and working its Effect, by en- lightening the Underftanding, and producing pious Affections in the Will. Habitual Grace is an efta- blifhed State of the Soul, whereby -fhe is entirely placed in God's Favour, and made capable of ad- vancing hcrfelf more and more, by fubfequent a&uat Grace. Q. What Difference is there between fufficient and efficacious Grace, and why fo called ? A, We call it fufficient Grace, when God does bellow all Requifites to enable m to perform goodActions,and produce fupernatnral Effects, tho' fornething inter- venes to hinder the faid Effects. Grace is. laid to be efficacious, when it infallibly produces its Effects, irt Concurrence with Man's Free-will \ which is no ways leiTened nor taken away by efficacious Grace, but flill enjoys f Gracia grat. faciers, 4 6 The CREED. enjoys the Liberty of afifenting, or dhTenting, as the Church has defined againft Calvin. Q^ Give me the true Syftem of actual Grace, as it is maintained in the Catholick Church ? A. It requires chiefly thefe Particulars, viz. to make our good Actions meritorious, and capable of obtaining Salvation, befides the natural Efforts of the Soul, and outward Helps ; as Inftructions, Example, &c. 'Tis required, that the Mind be illuflrated, and the Will excited, by certain inward Motions of Grace. The contrary Opinion is condemned by the Church, againft the Pelagians, who afTerted the Sufficiency of Nature, without Grace. That the faid Grace is ne- ceffary, not only for carrying on meritorious Works, but even to begin them ; as the Church has defined againft the Semi-pelagians. That this aftual or ex- citing Grace, is purely gratuitous, without any Con- fideration of the Creatures Merits, is decreed againft: the aforefaid Hereticks. Q^ Can Nature of herfelf, without the Grace afore- faid, arrive at the Knowledge of Truth, either natu- ral, or fupernatural ? Can Nature alone perform any good Atlion, overcome Temptations, love God i and keep all his Commandments, avoid venial Sins, and per- fevere in Goodnefs to the End ? A. The Doctrine of the Catholick Church is this ; certain natural Truths, may be known by Man, by the Light of Reafon alone, without the fpecial Aflift- ance of Grace : But Grace is required to know fu- pernatural, or revealed Truths, both fpeculative and practical, for Faith is a fpecial Gift of God. As for good Works, 'tis the general Opinion of Divines, that Nature without Grace, can perform feveral Works that are morally good, but not profitable to- wards obtaining future Happinefs •, becaufe" feveral Circum fiances are wanting, to make them ferviceable in that Way. Hence thofe who prefume* 1 to teach, tint Infidels, &c, are incapable of performing any Action Second ARTICLE. 47 Action that is morally good, are in Danger of incur- ring the Cenfure of that condemned Proportion, Every Atlion of a Sinner isfinful ; which is prefcribed in Htts y Michael Bains, and Calvin. As to Temp- tations, flight ones may be overcome without Grace, but not great and frequent ones ; and neither fmali or great, without Grace, can be overcome, fo as to difpofe Perfons thereby for a fupernaturai Reward : •much leis, morally fpeaking, can God be loved above all Things, and the Commandments kept by Nature only, without the fpecial Aftiftance of God's Grace ; neither can a Perfon, without the faid fpecial Grace, avoid all venial Sin, or perfevere to the End. Q. What are the Properties of habitual Grace ? A. 'Tis inherent in the Soul, and an habitual State, whereby a Perfon lives in God's Favour, even when he ceafes to adt, as it appears in Infants after they are baptized, tho' incapable of acting by exciting Grace •, yet it is not fo permanent a -State, but it, may be loft by fubfequent Offences, the Juft often falling both from Faith and Grace. Hence habitual Grace, being inherent in the Soul, a Perfon becomes by it intrinfically juft, and not only by the Imputa- tion of God's extrinfical Juftice, lo that God does not only pardon his Sin, by not imputing it, but in- wardly purifies his Soul from Sin, by inherent Grace. In the next Place, habitual Grace puts a Perfon in a Condition of meriting properly \ that is, deferving both more Grace, and an eternal Reward * ; for by the Works proceeding from it, he applies Chrift's Merits, which Works, are the immediate Effects of God's Grace. Thefe are the chief Articles of our Faith concerning habitual Grace defined in the Coun- cil of 'Trent. Q. What is Juflification and how perform *d? A, In general 'tis an Infufion, and Reception of habitual Grace ; which is common to Angels, to our firft Parents in the State of Innocence, and to the • De condigno. bleffed 4 8 The CREED. biefled Virgin Mary, who were jufl without Remif- fionofSin. But as it regards Sinners, 'tis a Tranfla- tion of a Perfon from the State of Sin, to the State of Grace , fo that it includes Infufion of Grace, and Remifiion of Sin. Q^ What Difpofitions are required for a Perfon to bejuftified before God? A. Thefe fix following, according to the Doc- trine delivered in the Council of Trent, viz. Firfr, Faith. 2dly, Fear. 3dly, Hope. 4thly, The Love of God. 5thly, A Deteftatton of Sin. 6thly, APurpofe of offending no more, and keeping God's Command- ments. Q, Why is Faith required ? Why does the Scriptures afcribe Jufiification to Faith , does Faith always juf- tify? A. St. Paul aflures us, that 'tis impoffible to pleafe God without Faith. Heb. xi. 6. The Scripture afcribes Jufiification, firft to Faith, becaufe 'tis the Foun- dation on which Jufiification is built. And again, becaufe Faith in the Language of the Scripture, often includes all the fpeculative, and practical Duties of the Gofpel, which concur to Man's Juftificatioru But Fairh alone, which is only the Affent we give to re- vealed Truths, cannot juflify as St. James afTures us ; becaufe the greatefl Sinners, are capable of fuch a Faith. St. James ii. 24. Q^ But is there not another Kind of Faith, viz. A Belief, and Confidence that our Sins are forgiven us, by the Merits of Chriil, and that thereby we are of the Number of the Elecl ? A. This cannot be called Faith, but a vain Pre- emption, if we pretend to be infallibly certain of our Jufiification in particular •, or that we are of the Number of the Elecl: : And in Cafe we had fuch a Faith, it could not juftify us, as St. Paa/andSc. James declare, without the Concurrence of Charity, and good Works. 1 Cor. xiii. 2, 3. St. James iu 24. Q^JVJjat Second ARTICLE. 49 Q. What Sort of Fear is required in Jufiificationf Methinks Fear, is rather an Objiacle than a Di/po/itim* Fear being oppofite to Love, A. The Fear of God and his Punimments, is every •where recommended in the holy Scriptures, and pro- ceeds from an Impulfeof actual Grace ; and moreover 'tis a Difpofition towards coming into God's Favour, and the Beginning of Love. Hence, arifes the other Difpofitions, viz. Hope of Salvation through Chri/i's Merits. The Love of God, as the Fountain of Juf- tice. The Deteftation of Sin, and Purpofe of Amend- ment. Yet thefe Difpofitions are not required in In- fants, who arejuftified otherwife, by the Infufion of Grace, and incapable of preparing themielves by Ads. Q^ What is Meirit ? A. Merit in general, is a Work that one Way or other deferves a Reward, either rigoroufly, according to its intrinfick Value •, or by Virtue of a Promife, or out of a Kind of Decency. Cbrifi merited our Re- demption in the firft Manner : Good Works of juft Men produced by atlual Grace merit Heaven in the fecond Manner : And the good Works of Sinners, without habitual Grace, but with the Afliftance of atlual Grace, may be faid to merit ibme fpiritual Re- ward, in the third Manner. The two firft are called merit properly \ * the lad is called Merit improperly, j Yet, all our Merit proceeding from Chrift's Merits, *being God's pure Gift, and only applying his Merits, the whole Body of our good Actions, are afcribed to him. From hence commonly five Things are re- quired in Merit properly . || Firft, that it be good in itfelf and all its Circumftances. Secondly, that a Per- fon be in the State of habitual Grace. 'Thirdly, he is, to be upon Earth, becaufe there can be neither Merit, or Demerit, either in Heaven, Hell, or Purgatory 9 * De Condigno. -\ De Congruo. || De Condigtio. D the 50 The CREED: the Work of Salvation and Damnation being entirely compleated. Fourthly, that it be free. Fifthly, that there be a Pro mile of Reward from Almighty God for fuch Works. Q. What Conditions are required to merit impro- perly ? * A. Neither the State of Grace, nor any Compact, or promife of Reward -, all that is required is, that the Action be good, and proceed from atlual Grace -, for it is congruous, andfeems agreeable to the infinite Goodnefs of God, that fuch Works even of a Sin- ner, fhould one Way or other be confidered, in order to difpofe him towards Happinefs. Q. It remains now that you fay fomething of the fol- lowing Words of the fecond Article, viz. His only Son our Lord. In what Senfe is Chrift the Son of God y and how his only Son f A. Chrift is the natural Son of God, by Virtue of his eternal Generation. And again, he is the only Son of God upon the fame Account: However, God has more Sons than one by Adoption, viz. All Men that are in the State of Grace, whom he makes choice of, as Heirs to his Kingdom. Q^ What Errors are profcribed by this Article ? . A. Several, the Chief whereof are-, Firft, that of the Arians, who affirmed, that the fecond Perfon of the bleflfed Trinity, was not equal to the Father ; had not the fame Nature or Efience-, that there was a Time when he was not j that he was created, &c. Secondly^ the Eutychians are condemned, who affirmed Chrift had not two diftinc"l Natures : They were condemned in the general Council of Chalcedon, in the Year 451. Thirdly, the Neftorians are condemn' d, who affirm 'fl the Union of the two Natures in Chrift, was not really phyfical and hypoftatical in the fame Perfon, but only moral and denominative, and by Confequence, that in Chrift there were really two Perfons ; divine and human *, and that the Virgin Mary was not really the De Congruo. Mother -*■ third ARTICLE, 51 Mother of God. They were condemned in the ge~ neral Council of Ephefus^ in the Year 431. Fourthly* another Error of the Avians (which was condemned in the Council ofSardica, in the Year 347) was, that Chrift was only the adopted, and not the natural Son of God ; which followed from their capital Error, that he was only a Creature. Now Adoption, is afTum- ing a foreign Perfon, to a Right of Inheritance ; which cannot be afcribed to Chrift. v/hofe Perfon was divine. By the fame Rule, Felix and Elipandus^ are convinced of an Error : They maintain' d that Chrift as Man, was the adopted Son of God •, which muft not be allowed, becaufe Adoption falls upon the Per- fon. From the whole it appeats, that two Nativities. or Generations, are to be conceived in Chrift ; one Eternal^ whereby he proceeds from the Father.; the other Temporal^ whereby he was born of the Mother; and by this Means, he is God's only Son, and She the Mother both of God and Man. Q. Now give us the Senfe of the laft Words of this Article^ our Lord ? A. He is our Lord, firft, by the Title of his dk vine Perfon and Nature : And again, he is our Lord, as Man •, becaufe he is our Redeemer, and purchafed us with the Price of his moft precious Blood. The third Article of the CREED. Q. rrrHich is the third Article ? ^ A. Who was conceived by the Holy Ghofc lorn of the Virgin Mary. Q. In what Manner did the bleffed Virgin Mary, conceive ? ^ A. Not by the Help of Man, but by the Opera- tion of the Holy Ghoft, who formed Chrift' s Body out of her's, and furnilhed it with a human Soul. D 2 Q: How 52 The C R E E D. Q. How was this Article oppofed by the Here ticks of the primitive Ages ? A. By the Manicheans y who contended that Cbrift'z Body, was not real ; but had only the Appearance of human Flefh y contrary the ill Chapter of St. John* ver. 14. Where he fays, the Word was made Flefh ; by the Apollinarifts y who contended, that Cbrift\ Flefh was created from Eternity •, contrary to St. Paul in his Epiftle to the Galatians, where 'tis faid he was made from a Woman in the Plenitude of Time. Chap, iv. ver. 4. By Valentin and Apelles y who atttibut- ed to h'rm a Body from Heaven, and an aerial Body, which pafs'd through the blefled Virgin, as it were through a Channel •, contrary to the Epiftles of St. Paul to the Hebrews y and Romans y where Chrift is laid to be, from the Seed of Abraham and David. Heb.'ii. 16. Rom. i. 3. By the Monotbelites, who maintained that Chrift had only one Will •, contrary to the 2 2d Chapter of St. Luke. ver. 42 Where he fays, not my Will y but thine be done. Q. Why is the Conception attributed particularly to the Holy Ghoft y did not all three Perfons of the bleffed Trinity concur ? A. Yes, they all concurred in that wonderful Work as they do in all other outward Performances. But the Conception, is particularly attributed to the Holy Ghoft, for feveral Reafons. Firft y becaufe it was a Work of Goodnefs, and Love, and the Holy Ghoft, proceeding from the mutual Love of the Father and and the Son, fo Works of that Kind are afcribed to htm. Secondly, becaufe it was a Work of Grace, with- out any Merits of Man; and the Holy Ghoft being ftiled the Fountain of Grace, therefore this extraordi- nary Work of Grace is attributed to him. I omit fe- veral other Congruities. Q^ What Particularities are there in Chrift'j Con- eeption y to dijlingiafh it from that of the reft of Man-* kind? A, Seve- Third ARTICLE. 53 A. Several very remarkable, and miraculous, viz. Firft % the Conception was without the Help of Man. Secondly, the Body was formed, and perfected in an Inftant, and immediately infpired with a Soul. Thirdly* at the. fame Inftant, the divine Perfon was united both to the Body and Soul. Fourthly, from the fame In- ftant, the Soul was endowed with a perfect Ufe of Reaibn. Fifthly, at the fame Inftant, the Soul was made happy by the beatifical Vifion. Sixthly, the Soul was replenifhed with all Perfections, natural and fupernatnral, that were not inconfiftent with the Quali- fications above recited, viz. He was without fervile Fear, but not without reverential Fear : He could not be faid to have either Faith or Hope ; and tho' his Body was by right impaffible, yet it was capable of fuffering, by a miraculous Sufpenfion of the Rays of Beatitude. Q^ 7/ (Thrift's Body was form y d by the Operation of the Holy Ghoft, why is not Chrift called his Son t A. Becaufe a Son is only produced by Generation, which has nothing like it in the Incarnation. Q^ How can the Virgin Mary be filled the Mother of God, as being only the Mother of Chrift ? The fe- the CREED. were fulfil led by his dying that Death, which was not only foretold, but the feveral Inftruments, csV. were mentioned, which were employed on that Occafion. Again, to put us in Mind ot'Chri/Fs great Humility, and Love for Mankind, in fuffering a Death, which was ignominious, both among the Jews and Gentiles, and inflicted upon none, but notorious Malefactors: Such a Death was a Folly to the Gentiles and a Scandal to the Jews. Q. What Occafion is there to fpecify Chrid's Death, after his Crucifixion, or that he was buried ? We may reasonably fuppofe that he died, and was buried from his being crucified. Again, how could he die, and what Difference is there between his Death, and the reft of Mankind? A. It was requifite to fpecify he was dead againfl thofe, who held his Crucifixion was only in Appear- ance, and by Confequence, that Chrift did not really die •, which was an Error of fome primitive Hereticks; and afterwards of the Manicbeans, contrary to all the four Evangelifts, who agree that he gave up the Gholi. Mat. xxvii. 50. Mark xv. 37. Luc. xxiii. 46. Jo. xix. 30. As to his Burial, that was alfo a Cir- cumftance proper to be inferted, to be a Proof of his Refurrection, which might have been contefted with more Shew of Truth, had not his Body been laid in the Grave. Now, how Chriit could die being God ; it muft be obferved that Death did not affect his Divi- nity, but only his Humanity. For what is Death ? 'Tis a Separation of the Soul from the Body, and in this Man- ner Chrift was fubject ro Death as he was to the other Infirmitities of Man's Nature •, yet at the fame Time, Chriit was immortal, by the hypoftatical Union, and it was a miraculous Condefcention, which made him capable of dying and of being fubject to the other Infir- mities. The Difference on his Side was, his Death was miraculous, and voluntary, tho' in Obededience to his Father's Will and Precept. Jo. x. 17, 18. And again, Fourth ARTICLE. $ 7 again, his Body was not liable to Corruption, as other Bodies are ; according to that of the Pfalmift, Tbott wilt not fuffer thy holy one to fee Corruption. Pfalm XV. 10. Q. Was the divine Per/on during the three Days of the Body and Soul's Separation, fiill united to them both. A. Yes, tho' the Soul defcended into the lower Parts of the Earth, the Body ftill remaining in the Grave. Q. Which are the principal Benefits derived from drift's Death ? A. He died for all Mankind, and not only for the Predeftinate, as Calvin erroneoully taught, and the Janfenifts affert, who efteem it Semi-Plaginifm, to fay that Chrift died for all Mankind. 2 Cor. v. 15. Whereas St. Paul fays, that Chrift died for all, and in another Place, he fays, that Chrift gave himfelf a Redemption for all. 1 Tim. ii. 5. At the fame Time tho' Chrift died, merited and fatisfied for the Sins of all Mankind, all are not Partakers of thofe Favours, unlefs they apply them by Faith, the Sacraments, and good Works, which are the Channels through which they are conveyed. Again, every Action of Chrift, from the Beginning, was infinitely Meritorious, but the whole Work of Man's Redemption was confum- mated by his Death. Laftly, it was by his Death, and upon the View of his Merits, that all in the Law of Nature and Law of Mofes, were juftified, and that the Gates of Heaven were firft open'd to them, Tie S3 The CREED. 7 he fifth Article of the CreE D. Q. JJfHich is the fifth Article ? A. He defcended into Hell, the third Day, he rofe again from the Dead. Q^ What Signification has the Word Hell in the Holy Scriptures ? A. The Word in the original Hebrew, is Sheol, that is, a Place below. The Latin Word is inferi. Q^ Does the Scripture ufe that Word only for one particular Place, or are there fever al Places, or States , tHJiinguiftf d by that Appellation ? A. There are feveral Places, or States diftinguifh'd by it. Firft, the Place or State of the damned, ibmetimes called Gahenna the Abyfs, and properly Hell, as being the loweft, and remoteft Place from Heaven. Secondly, Death or the State of Man's Soul, after it is feparated from the Body, thirdly, the State of thofe Perfons, who died in God's Favour, in the Law of Nature, and Law of Mofes \ before Chrift appeared to releafe them, and introduce them into Heaven: This Place is diftinguimed by the Name of Abraham's Bofcm, or Limbus Patrum. St. Luke xvi. 22. Fourthly, a State of Purgation, where the Souls of thofe are detained, v/ho have died in the Guilt of leiTer or venial Offences, or not fufficiently fatisficd for former mortal Sins, for which they are punifhed in that State, which is therefore called Purgatory. . Q, Now you are to tell me the Meaning of the Word Hell, as itjiands in the Creed-, and which of the afore- /aid Places Chrift defended into, whether hi to all or only fome ? A. In the firft Place, by Hell, cannot be under- ftood the Place of the damned, the Souls there, being out Fifth A R T 1 C L E. 59 out of the Reach of Redemption, which was the De- fign of Chrift' s defcending; much lefs did Chrift fuffer the Pains of the damned, as Calvin impioufly maintains. Again, Hell cannot fignify the Grave, or State of Death ; becaufe his Soul did not remain in the Grave : Neither can it be underftood of the State of Death, which is exprefs'd in the former Article, where 'tis faid, he was dead and buried. The true Meaning of the Word Hell therefore is, that Chrift defcended into that Place, where the Souls of the juft were preferv- ed, 'till he releafed them, called Limbus Patrum, or Abraham's Bofom. And in this Expofition all the Fathers agree, and prove it from the Scriptures ; par- ticularly from the Prophefy of Zachary 9 where he fays, by the Blood of the Teftament, thou haft fent forth thy Prifoners out of the Pit. Chapter ix. 1 1 . From the Epiftle of St. Paul to the Ephefians. Chapter iv. 8, 9> Where he fays, Chrift afcending on high, hath led Captivity Captive \ he gave Gifts to Men ; and that he afc 'ended: What is it but becaufe he defcended firft into the lower Parts of the Earth? See alfo, Col. ii. 15. Q^ Bid Chrift defcendinto Purgatory , andreleafe the Souls there from their Punifhment ? A. There is nothing clearly exprefTed, either in the Scriptures or Fathers, as to this Point, fo as to make it an Article of Faith : But that he did defcend thither and releale either all or fome, is very probable from the firft of St. Peter, iii. 19, 20. Where we read, that Chrift being dead came in Spirit, and preached to them alfo that were in Prifon, who had been incredulous in the Bays r/Noah, when the Ark was building. And again, out of the Acts of the Apoftles. Chapter ii. 24. Where 'tis faid, God raised him up loofing the Sorrows, cfHelL Be fides 'tis conformable to the Goodnefs of God, and the great Defign of Man's Redemption; and feveral ftrong Conjectures favour this Opinion. Q. Ton g$ The C R E E D. Q. You fay Chrift defcended -, but how is this to be underftood, did be defcend as to his Divinity ', as to his Body, or as to his Soul ? A. Chrift as God, can neither be faid properly to afcend, or defcend •, becaufeheis actually every where at all Times : His Body remained in the Sepulchre till the third Day, and by Confequence, that did not de- fcend with him: What defcended therefore was, his Soul in Conjunction with the divine Perfon, from which it was infeparable. Q^ Why did our Saviour rife again f In what Man- ?ter, and how upon the third Day, and what Proofs are there that his Followers have not impofed upon the World by that Article ? A. Chrift's RefurrecYion, was the re-uniting of his Body and Soul, and mewing himfelf again. Now there were feveral Reafons why this mould be. Firft, to fulfill the Predictions, whereby both the ancient Pro- phets, and he himfelf had declared, that he would rife again, fpecifying three Days Time^ which is not to be underftood of three compleat Days, but only the Parts of three Days ; for dying on Friday, he rofe again on Sunday. Mar. xiv. $%. Secondly, had he not rifen, and appeared again, the Jews might have taken an Occafion from thence, to have queftioned, both his Power and Doctrine, and looked upon the whole Bu- finefsof his Life as Artifice, and Contrivance. Hence, St. Paul tells us his Refurrection, confirmed all he had faid and done, and ought to be regarded as the main and fundamental Point of the chriftian Religion. "Thirdly, he rofe again, to confirm the Doctrine of of the general Refurrection, which was a Truth de- nied by the Sect of Jews called Saducees, who alfo denied the I mortality of the Soul. To thefe we may add, that railing himfelf from Death, was a Proof of his Divinity, for tho' others have been raifed from the Dead, yet he alone railed himfelf. Q. But Fifth ARTIC-L E. 6* Q. But now as to the Truth of the Fatt, what Proofs can you produce, that his Difciples did not impofe upon the World? The Jews fufpecled fome fuch Fraud \ and therefore they placed Guards at his Sepulchre, left they jhouldfteal his Body, andfo fpread about a Report, that he was rifen again. A. No Fact could be better attefted. Ten Appa- ritions are mentioned in the Scriptures, when fome- times more, fometimes lefs were prefent, and at one Ap- parition, above 500 Perfons were prefent -, and we may- very well fuppofe, that during the forty Days between his Refurre&ion and Afcenfion, he frequently con- vened with his Difciples ; and the Scripture tells us poffitively he did. Q^ The Jews look upon thefe Proofs as inefficient. They alledge, that the Guards might be ajleep or bribed? while his Body was conveyed away. Be/ides (fay our modern Unbelievers) the Witnejfes of thefe Apparitions were all party Men. Why did he not Appear to the Chiefs of the Synagogue, and fhew himfelf publickly in the Temple ? A. The Jews neither then, nor ever fince, could produce any Arguments, either that the Guards were afleep, or corrupted by Bribery, to conceal the Fact. They were reproached by the Apoftles, for forging this Report, without any Reply. Befides 'tis not im- probable but that feveral great Perfons, not of the Party might be prefent at fome of thefe Apparitions; as feveral Thoufands were immediately after convert- ed, upon the Truth of the Fact being afferted : Nor could the Jews have any Grounds to fufpect Forgery, when they faw the Apoftles work fo many Miracles, exprefsly in Proof of his Refurrection. As to the Queries, why did he not appear to the Chief of the Synagogue, and publickly in the Temple ? Such Ar- guments, would have prevail' d very little, with a Peo- ple hardened in VV ickednefs, and would not be con- vinced by fo many undeniable Miracjes, which he had wrought t% The C R £ E D. wrought for three Years together among them, and were fo obflinate that when they could not deny the Fact, they attributed the Miracles he wrought, to his correfponding with the Devil. What Likelihood was there, that thofe who would not believe their own Senfes, upon fo many other Occafions, would be con- vinced by Apparitions which might be fubjecl to the fame cavilling. And if we may judge of the true Rea- fon why the Chiefs of the Synagogue, were notfavour'd with fuch Apparitions 5 'twas becaufe they did not de- ferve the Favour , and had it been granted, they were fo exafperated, blind, and obftinate, that it would have been of no ufe to them, only to have aggravated their Crimes. The Jixth Article of theCREE D. Q. TirHich is thefixth Article ? . A. He afcended into Heaven, fits at the right Hand of God the Father Almighty, Q^ When did he afcend into Heaven ? ' A. Forty Days after his RefurrecYion. Q. How was he employed during thofe forty Days ? A. He inftructed the Apoftles, and his Difciples, in feveral Matters, belonging to the Church he had eftablifhed', particularly by frequent Apparitions, he confirmed the Truth of his Refurrection. He ex- plained to them the Nature of the Sacraments, with the Ceremonies to be ufed, as alfo what was required in the Government of his Church, relating to Power and Church Difcipline. Q. What Grounds have you to believe fuch Matters were the Subjecl of his Converfation ? A. Very good Grounds. The Scripture tells us in the Acts of the Apoftles, that he was fpeaking of the Kingdom of God t Chapter i. ver. 3. It was the Part Sixth A R 5T I C L E. 63 Part of a Law -maker, to fpeak of fuch Matters* Hence, the Fathers generally agree that feveral Cus- toms, and Practices obferved in the Church, were ordered by him at that Time, whereof they men- tion feveral Particulars only known by Tradition, and no where exprefs'd in the Scriptures. Q. Explain the Manner of his Afcenfion : Did he afcend as to his Divinity , or only -as to his Soul and Body -, and why did he afcend ? A. As to his Divinity God being a pure Spirit, and prefent every where by his Immenfity, he was incapa- ble of local Motion, and by Confequence, could nei- ther properly afcend or defcend. What is meant therefore is, that his Body and Soul afcend ed vifibly in the Sight of the Apojlles, to Heaven, tho* they were both before in a State of Blifs, but imperceptible to human Eyes. Acls. i. .9. Again, 'tis faid he afcended y that is, by Virtue of his own Power, and was not carried to Heaven, as Elias was by outward Help, which was a Proof of his being God. Heafcended into Heaven not only to open the Gates for himfelf but for his Followers; not only to take PoiTelTion of his own Inheritance, but alfo to make us joint Heirs with him ; not for his own Happinefs alone, but that we may for ever (if we pleafe) be happy with him. He went to take Care of our eter- nal Intereftj and fo he told his Apoftles, I go to prepare a Place for you, that where I am there you may be alfo Jo. xiv. 2, 3. He afcended in Order to draw our Hearts after him, and that our Thoughts, our Wifhes and Defires, may be always aiming higher than this miferable World, and fo afpiring towards him in Heaven. Thus fays St. Paul, our Converfation is in Heaven. Phil. iii. 20. Q^ Why is he faid to fit , and why at the right Hand t Why a*e the Words of Father and Almighty made ufe of onthis Occafion? A. Sitting is a Poflure fignifying Eafe, Honour, and the Stability of the State of fupreme Glory and fove- reign 64. The C R E E D. '• reign Power, he was placed in; fo that we don't un- derstand that Chrift is always in a fitting Pofture. The Right-hand, tho' only metaphorically applied to God, (for we don't imagine that God hasany Hands or Feet, he being a pure Spirit, without any Body at all) de- notes Preference and Power, and that Chrift as Man excelled all created Beings, and was a powerful In- terceffbr. Laftly, the Word Father and Almighty insinuate, that thofe who apply themfelves to him, might expect to be treated in the fame Manner, as a tender Parent treats his Child, and have. the Comfort of being fuccoured by a Power which could not be withflood. The [event h Article of the Cree D. Q. TJ/'Hich is the f event h Article ? A. From thence he pall come to judge the Quick and the Dead. , Q. What Difference do you obftrve between the fir fi^ and this latter coming of our Saviour ? A. At his firft coming, he appeared in Quality of a Redeemer, mewing to Mankind continual Inftances of Mercy, and in his Behaviour conformed himfelf, as if he had been only a common Perfon, deprived of all thofe Advantages, which otherwife were due to his Character. At his fecond Coming, he will appear as a Judge, pronouncing Sentence to the utmoft Ri- gour of Juftice, and cloathed with all the outward Marks of Authority, and Majefty. Q. Are not all Mankind judged at their Death \ what Occafion is there for a fecond and general Judg- ment ? A. Yes they are, but a fecond and general Judg- ment is requifite upon feveral Accounts. -Pirfl 9 to jus- tify before the whole World, the Conduct of divine Provi- Seventh ARTICLE. 6$ Providence, in Regard of the different Treatment of the juft, and the wicked, the one being permitted to live un- der Tribulation, whilft the other flouriihed, and en- joyed their Eafe -, for then it will be made appear by the Difference of their Fate, that the juft were not deferted by Almighty God, feeing that they are con- fidered with an eternal Reward, for their paft Suffer- ings. Afecond Reafon, why a general Judgment is appointed, is, to do publick Juftice to the injured Part of Mankind, who fuffered in their Reputation, or otherwife ; for then all fraudulent Dealings, rafli Cenfures, finifter Intentions, and other infincere Prac- tices, will be laid open, and every Man appear in his true Colours to the Comfort of the injured, and Con- fufion of the OppreiTor. A third Reafon, for this general Judgment, is, that whereas at a Perfon's De- ceafe, Sentence was only pronounced upon the Soul, at the general Judgment, the Soul and Body being reunited, it will pafs upon the whole Man -, that as they had mutually concurred in good and bad Ac- tions, they may receive a Sentence fuitable to their Behaviour in both Refpecls. Q^ What is meant by the !$uick and the Dead, are thofe that are living at the Approach of the general Judgment to appear alive before the Judge ? A. By the Quick and the Dead, we underftand all Mankind, that ever inhabited the Earth, from the Creation down, of all Nations and States, both In- fidels, Jews, Turkr, Hereticks, and true Believers, all who lived under the Law of Nature, the old Law, and Law of Grace. And as for thofe Perfons who are alive upon the Approach of the laft Day, Pf. xcvi. 3. 'tis the moft probable Opinion they will be all con- fum'd by Fire, when the World fliall perifh, by a general Conflagration, and ^immediately make their Appearance before the judgment Seat, E Q But 66 The CREED. Q. But then as to the Time^ when this general Judg* ment will happen, and the Place where it will be exe aited, how Jhall we come to know thefe Matters ? A. The Time when, is a Secret locked up in the Brealt or the Almighty. Mat. xxiv. 36. And for the fame Reafon, that we are not made acquainted with the Time of our Death, viz. that being always prepared, we may not be furprized, and called to an Account, when we are unprovided to give it ; which appears to be a rational Way of proceeding $ feeing that if the Time was revealed, Perfons would be apt to defer their Repentance, 'till that Hour approach* d, as they now commonly do, tho' uncertain that they mall be allowed a Moment •, and would be much more inclined to defer it, in Cafe they had any Cer- tainty of the Time when Death would happen. How- ever, as Sicknefs, and Age, give Perfons Notice of approaching Death, fo there will be certain vifible Tokens, Forerunners of the general Judgment: Be- fides univerfal Wars, Plagues, and Famines •, Anti- chrift will make his Appearance, who by Perfec- tion, and falfe Miracles, will for three Years exercife a tyrannical Power over the World, and craw unto his Party a great Part of Mankind ; but at laft will be baffled by Enoch and Elias, who are ftill referved to return again upon Earth, for that Purpofe. As the Day of Judgment approaches nearer, there will be vifible Tokens in the Heavens, Earth, and Seas, which will ftrike a Terror into all Mankind, and make them wither and pine away with Fear. Q^ Me thinks thefe vifible Admonitions will be cap a- lie of working Men up to Repentance, and make them prepare them f elves againft that great Day ? A. Much to the contrary : Our blelTed Saviour tells us, they will be in a State of Infenfibility, as Man- kind was, when Noah foretold the Dell ruction of the World at the general Deluge ; for tho' he frequently admonifhed them of it> for a hundred Years together, they Seventh ARTICLE. 67 they ftill continued in their Wickednefs, 'till the Judg- ment fell upon them. Q. Can you give me any Information as to the Place or any other Circumftance ? Will the Trial be general or particular \ and what have Sinners to apprehend upon the Occafion ? A, We are informed in the Scriptures, that the Place will be the Valley of Jofaphet, near Jerufalem, in the Sight of Mount Calvary. Joel iii. 2. So that the Son of God, will exercife the Severity of his Juf- tice, where he mewed fuch Tokens of his Mercy ; a fad Remembrance to the Jews, who put him to Death, and to wicked Chriftians, who crucified him by their fcandalous Lives. Whether the Trial will be general or particular, with fuch like Circum fiances, is only known to God. Thus much we may be cer- tain of, that tho' it may be general, and pais over in an Inftant, yet it will affect every one in particular, as much as if he were the only Perfon, that was called to the Bar. Lajtly, as to the Apprehenfions Sinners will lie under upon the Occafion, there are three Circum fiances, which will throw them into the utmoft Confufion, viz. The Qualities of the Judge, who cannot beimpofed upon by Bribes, nor inclined, through Partiality, to favour: The Nature of the Evidence, which will be a Man's own Confcience, with the cor- roborating Proofs of the Devil, and all thofe he has injured, will appear againft him : The Severity of the Scrutiny, which will take in all our Thoughts, Defires, Wifhes, Affections, Words, and Works, tho* never fo fecret ; the Intention, Motive, and Circum- itancesof them; the Ufe of our Will, Memory, and Underftanding ; all the Facultiesof bothBody and Soul; the Ufe of God's holy Graces; the Neglecl of doing Good, and mifpent Time ; and not only all our own Sins, but others, which we have any ways occafion'd: For our Saviour affiires us, That nothing is hid E 2 that 63 The C R E E D. that Jhall not be revealed, nor Secret that Jhall not he known. Mat. x. 26. Q. Are there any more Circumjlances to be confi- dered in this general Judgment ? Will (Thrift fit to Judge, as God or as Man ? What kind of Punijhment. will the wicked be condemned to ? Will their Punijh- ment be ever la/ling, or have an End, or at leaft be Jub- jecl to a Mitigation ? Will the Fire fpoken of in Scrip- ture really affecl the Soul, or is it only a metaphorical Exprejfton, tofignify the Sharpnefs of Pain t A. All the three divine Perfons will fit in Judg- ment, which is attributed to the Son, becaufe it is a Work ofWifdom-, at the fame Time, Chrijtzs Man, will hear and give Sentence, according to St. John* Chapter v. 27. "The Father hath given him Power t9 execute Judgment, becaufe he is the Son of Man, As to the Punifnment, Fire is commonly exprefs'd, which we are to undeftand literally and properly; but in what Manner it will affecl: the Soul, is not declared. This Punimment will have no End, nor Intermiilion, as Origen erroneoufly taught. Q. How Jhall the jujt and reprobate be placed, and what jhall be the Sentence of the Jujl, and that of the wicked? A. The juft mail be placed on the right, and the reprobate on the Left-hand of the Judge. The Judge will fay to the Juft, come ye bleffed of my Father, and receive the Kingdom which is prepared for you ; for I was hungry, and you gave me to eat, I was thirjly, and you gave me to drink, &c. Mat. xxv. 34, 35. How joyful this Sentence will be to them, all the Tongues of Men and Angels are not able to exprefs •, nor is it eafier to defcribe the Envy, Malice, and defparing Rage of thofe on the Left-hand -, when having heard this Sen- tence, they begin to hear the Thunder of their own. Go ye cur fed into eternal Fire, which hath been pre- pared for the Devil and his Angels -, for I was hungry , and you gave me not to eat, 1 was thirjly, and you gave 1M Eighth ARTICLE. 69 me not to drink, &c. Mat. xxv. 41, 42. To depart from God, by loofing him and all that's good ; never to fee God's Face, nor ever to enjoy his Favour; this is that Hell of Hells, which the Divines call Tain of Lofs. But then not only to lofe all Good, but alfo to be funk for ever into the Abyfs ofeverlafting Evils, without any Hope of Comfort, is that Pain of Senfe, which even the worfl of Sinners cannot firmly believe without trembling. The eighth Article of the Creed. Q. JjfHich is the Eighth Article t A. 1 believe in the Holy Ghoft. Q^ What do you profefs in this Article ? A. As the former Articles contained, what we are to believe, concerning the two firft Perfons of the blelfed Trinity, this regards the third Perfon, which in Sum is, that the Holy Ghoft is confubftantial to the Father and the Son, and therefore true God ; that he proceeds from them both, and is equal in all Things to them : This is proved firft from the Creed itfelf, where the Form of Belief is exprefs'd the fame Way, / believe in the Holy Ghoft, as well as in the Father, zndin the Son. Secondly, from St. Peter's Words to Ananias. Acts v. 3, 4. Why did Satan tempt thy Heart to lie to the Holy Ghoft ? Thou haft not lied unto Men but unto God. Here you fee the Holy Ghoft is called God. Thirdly, from St. John, in his firft Epiftle, Chapter v. ver. 7. Where he fays, There are three that bear Teftimony in Heaven, the Father, the Word, and the Holy Ghoft \ and thefe three are one. Fourthly \ from the Form of Baptifm, where the Holy Ghoft is equally mentioned withtheJF* /for, and Son, which ought not to be, if he was not God. Again from St. Paul. E 3 2 Cor. 7 o 'tte CREED. 2 Cor. xiii. 13. Where he thus concludes his Epiftle *, The Grace of cur Lord Jeius Ch'rift, and the Love of God, and the Communication of the Holy Ghoft be with you all. From hence we prove the Holy Ghoft to have the fame divine Nature with the Father and the Son; as alfo to be a different Perfon from them both : So that we ought to glorify, and w or (hip him equally with the Father and the Son, as the lad End and Ob- ject of ail our Affections. Hence, the Macedonian Herefy condemned by the Church, which, denied the Divinity of the Holy Ghoft. Anno 381. Q. The Scriptures, 'tis true, tells us that the Holy Ghoft proceeds from the Father, but makes no mention of his proceeding from the Son. A. Tho' one is not fo exprefsly mentioned in the Scriptures as the other, yet it is fufficiently afierted; particularly where Chrift fays, in the 15th Chapter of St. John, ver. 26. The Paraclete whom I fh all fend frojn the Father. Chapter xxvi. He fhall receive of mine. Q^ What is the proper Signification of the Word Gfaft? A. In our ancient Language it is the fame as Spirit. Q. What Names are commonly given to the Holy Ghoft in the Scriptures ? A. He is called the Paraclete, that is, the Comforter \ the Advocate, the Finger of God, Goodnefs, the Gift, &c. Which Appellations, fignify the Offices, and Effects that are afcribed to him. Q. What are the Gifts proceeding from the Holy Ghoft? A. Thefe feven, enumerated in the eleveth Chapters of the Prophet Ifaiah. ver. 2. Firft, Wifdom, which teaches us to direct our Lives and Actions to God's Honour, and the Salvation of our Souls. Secondly, Underftanding, which makes our Faith lively, ena- bling us to penetrate the higheft Myfteries. Thirdly, Counfel, Eighth ARTICLE. j\ Counfel, which difcovers the Snares of the Devil- Fourth, Fortitude, which overcomes the Difficulty of Temptations, and enables us to undergo all Dan- gers for God's Sake. Fifth, Knowledge, by which we know, and underfland the Will of God. Sixth, Piety, by which we are zealous in doing his Will. Seventh, the Fear of God, which curbs us from Sin, and makes us obedient to his Law, Q. Which do you call the Fruits of the holy Ghoft? A. St. Paul reckons thefe twelve. Firft, Charity, which fills us with the Love of God, and our Neigh- bour, Second, Joy, which enables us to ferve God with Chearfulnefs. Third, Peace, which keeps us unmoved in our Minds, amidft the Storms and Tem- pefts of the World. Fourth, Patience, which enables us to fuffer all Adverfities for the Love of God. Fifth, Longanimity, which is an untired Confidence of Mind, in expecting the good Things of the Life to come. Sixth, Goodnefs, which makes us hurt no no Man, and do good to all. Seventh, Benignity, which caufes a certain Sweetnefs in our Converfation and Manners, fo as to profit and advance others in Virtue thereby. Eighth, Mildnefs, which allays in us all the Motions of PaiTion and Anger. Ninth, Fi- delity, which makes us punctual Obferversof our Co- venants and Promifes. Tenth, Modefty, which ob- ferves a fitting Mean in all our outward Actions. Eleventh, Continency, which makes us not only tem- perate in Meat and Drink, but in all other fenfible Delights. Twelfth, Chaftity, which keeps a pure Soul in a pure Body. Q. In what Manner is the Holy Ghoft given ? A. Two Ways, vifibly and invifibly. He was both Ways given to the Apoftles, invifibly,' when after the Refurrection Chrift breathed upon them and faid, receive ye the Holy Ghoft. Jo. xx. 22. Vifibly, ten Days after his Afcenfion, when he fent them to preach, and the Holy Ghoft appeared over them in E 4 fiery 72 The C R E E D. fiery Tongues. Again, he is given invifibly in Man's Juftification, when Grace is beftowed *, and in the Sacrament of Confirmation. Q. Under what Appearances has the Holy Ghoft Jhewn himfelf to Mankind ? A. Chiefly two, in the Shape of a Dove, when our Saviour was baptized, by St. John the Baptift; and in fiery Tongues, at his descending on the Apoftles at Pentecoft. Q. What was meant by his appearing under thefe Reprefentations ? A. By the Dove, was fignified Innocence, and Pu- rity. The fiery Tongues had feveral Significations; the Tongues imported the Gift of Languages *, the Fire fignified Zeal*, and they appeared fplit, that they might reprefent the Variety of Gifts, that were bellow- ed, viz. working Miracles, prophefying, &c. Q. Did thefevifible Marks always attend the giving of the Holy Ghoft ? A. In the firft Age, and during the Apoflles Time they continued, as requifite to the firft Eftablifhment of the Gofpet, but ceafed by Degrees. Q, You jay the Holy Ghoft appeared in the Figure of a Dove-, and Ifuppofe this is the Reafon, why he is ft ill reprefented by PicJures and Images under that Form. Can a pure Spirit and immortal Being, be truly ex- prefs'd byfuch like Reprefentations ? A. You judge right as to the Ground and Rife of that Cuftom, but feem not to underftand the true Meaning of it. We pretend not to expre fs the true Likenefs of a Spirit, much leis of an infinite fpiritual Subftance. The Defign is only to afiift the Memory, preferve the Remembrance of the Myftery, and re- ceive Inftruclion, from what is fignified by fuch out- ward Tokens. (^ If this be all you mean, I fee no Reafon why the Father and the Son, and even the whole Trinity, may not either fepar at el), or conjunctively be reprefented in the fame Eibgth ARTICLE. 73 fame Manner, either by painting or carving ; the? in- deed the Cuftom is more authorized, by reprefenting the fecond P erf on under the Figure of a Man, becaufe he took human Flejh upon him -, whereas the other Per- fons did not ? A. You ftill talk coherently, there being as much for the one, as for the other ; neither is the Circum- flance you mention of the fecond Perfon, only being united to a human Body, any Objection againft repre- fenting the other Perfons by vifible Tokens. For as we don't pretend to exprefs Chriji's Divinity by Pictures, or Images, but only his Body ; fo neither do we intend to reprefent the Divinity of the other Perfons, by any Figure or Image, but only the outward Shape of the Thing, under which they made their Appearance. Q^ This Argument may hold good as to the Perfons feparately confidered. The firft P erf on may be repre- fent ed as an old Man, as he appeared to Daniel: The fecond, as a Man whofe Nature he affumed\ and the Holy Ghojl as a Dove, for the fame Reafon. But you pretend be/ides to make Piclures and Images reprefent- ing the Trinity, which was never reprefented by an outward Appearance. A. This Difficulty is eafily removed, by the fame Rule. And in the firft Place, 'tis far from Truth that we have no Reprefentation of the Trinity : 5 Tis frequently reprefented both by Facts and Words in the holy Scriptures : I fhall only mention the three Men who appeared to Abraham, whom he addrefs'd as if they were but one ; and thefe Words in the firft Epiftle of St. John, Chapter v. ver. 7. Thefe three are one. Is not this a fufficient Ground to form an Image, reprefenting one and three? What are Words, but Images reprefenting to the Ear, what Pictures do to the Eye; and if it be lawful to make ufe of Words, to fignify the Myftery of the Trinity, why may not a Picture be drawn to the fame Purpofe ? Words and Pictures can neither exprefs the Nature of the Thing, but 74 The C R E E D. but fttll they are ferviceable to put us in Mind/ and keep up the Memory of the Myftery. The ninth Article oftheCREED. Q. JirHich is the ninth Article ? A. Tk atholick Church, the Commu* nion of Saints Q, What is the Signification of the Word Church ? A, According to its etymology in the Greek, 'tis a Congregation, or AfTembly of People, called toge- ther, upon any Account whatever, and is fometimes taken for the Plact where they meet. Q. 9 Tis not our prefent Purpofe, to take Notice of what Signification it bears among fecular, and profane Authors, but what Senfe it carries in the Scriptures, and ecclefiaftical Writers T-- A. In the Scriptures, it' has fometimes a limited, other times a more en?nfive Signification: One while it fignifies the Society of Saints and Angels : another while a Society of the Faithful on Earth': Sometimes the Congregation of the Wicked •, and again for that of the Elect, or predeftinated only. Hence, Divines have diftingui fried the Church into triumphant in Heaven, and militant upon Earth; to which they add the fuffering Church in Purgatory. Q. / eafily conceive that the Name of Church, may be given to to all thefe Congregations, as the general Signification of the Word imports. But did not Chrift eftablifh a particular Congregation on Earth ; pray what do yau call that ? A. The Church Chrift eftablifhed on Earth, was a Congregation of People baptiz'd, and united together, by believing and profefling the fame Faith he had taught -, and governed by lawful Pallors and Bifhops Ninth ARTICLE. 75 Bifhops fubordinate to his Vicar "upon Earth, as he had appointed. Q. 9< Tis fuitable to the divine Wifdom, that in efta- blijhing a Community of fuch, a Regulation fhould be ob^ ferved to prevent the lnconveniencies of Errors in Belief \ and D if obedience in pratlical Duties-, yet we find in the the Scripture mention made of fever ?lI Churches even of true Believers -, as the Churches of Jerufalem, Smyrna, Athens, Ephefus, Corinth, Rome, &c . Is the Church founded by thrift divided into feveral Bodies ? A. Thefe Different Appellations, are not defigned to fignify different Societies, either as to Faith, or Go- vernment, but only the different Diftriclis, where the Faithful affembled, under the fame univerfal Church-, and were fo diftinguifhed, in the'apoftolic Letters, ac- cordingly as there was occafion of being initructed in their refpective Duties; a different Addrefs being re- quifite, to make a proper Application, of what they were to be informed of. Q. I obferve fome Differ nee in wording this Article ', and the former : In the former you fay, I believe in God the Father, in Jefus Chrift, and in the Holy Ghoft. Here in this Article you only fay, I believe the Holy Catholick Church, not, I believe in the Holy Catho- lick Church. A, The Difference you obferve is not accidental, but premeditated and defigned. To believe in God is to place our laft End in him : Now the Church being only the Means and not the End, what there- fore we profefs in her Regard, is, that there is a Church, whofe Voice we ought to hear, and obey, in Order to obtain our laft End. Q. But here another Difficulty may be ft art ed: Ob* jecls of Faith are obfeure, and lie not within the Cogni- fance of our Senfes : Now the Church being a vifible So- ciety, how can it be known by Faith ? A. I own the Church, as to its vifible Being, is not an Object of Faith, but only known by the Senfes and 76 The C R E E D. and Reafon, and by the undeniable Marks it carries, explained in the Scripture, the Apoftles Creed, and anfwerable to all the Requifites, that Prudence can iuggeft, to fubmit to its Authority. What is the Ob- ject of Faith in the Church? Is the divine Authority conferred upon it, in being directed by the holy Ghoft, having a Power of binding and loofing, and producing Grace, and all Sorts of fupernatural Effects, by Means of the Sacraments. Thele are invifible, and the Ob- jects of Faith only ; and of this we have a parallel Cafe in our blefTed Saviour, whilft he was upon Earth. His Humanity was the Object of Senfe and Reafon, but his Divinity was the Object of Faith. Q. By the Definition you give of the particular Church 0/Chrift, which was his Kingdom on Earth, it is requifite that three Things concur , to become a Member of it, v\z. Firft, that the Perfons be baptized, either actually, or in defire. Secondly, that they believe the Doclrines Chrift delivered ; and Thirdly, that they be obedient to the Authority, he placed them under. Now we find there are a great many, who pi'etend to be Members 0/ Chrift 9 s Church, who are divided in their Faith, teaching Doclrines, direclly contrary to one another, And by feparating themf elves into different Congrega- tions, don 7 all pay Subjetlion to the fame Authority, but either to none, or to thofe of their own choofing. Did Chxiftgive this Liberty to any diftinft Body of Men, to believe and pay Obedience to whom they p leafed ? This does not feem confident with the Wifdom of fo wife a Legiflator. If every civil Community is provided with Rules againft Divifions, certainly the God of Peace, and Unity, would not eftablifi a Church to be expofed to ail the Inconveniencies of Errors and Difobedience, but prefer i be fome certain Method^ how to obviate them ? A. The three Things required, to become a Mem- ber of Chrift' s Church, are requifite, as you properly obferve-, io that notwithstanding there are a great many Congregations, who pretend to belong to God's Church, Ninth ARTICLE. y 7 Church, and lay claim to it, by making a Profeflion of Chriftianity, yet not believing what Chrifi taught, and difobeyingthe Authority appointed by him, when the Matter is ftridtly enquired into, they are not Mem- bers of his Church. Q. Pray let me under Hand who thofe Perfons are, with the Reafons in particular ', why you cannot allow them to be Members ^/ChriftV Church? A. The Congregations I mean are Heathens^ Turks, Jews, and Hereticks of all Denominations ; to whom we may join Schifmaticks and Perfons ex- communicated. Q. Why are not Schifmaticks Members of tbs Church? * A. Becaufe they are feparated from it, by difobey- ing the Governors appointed by Chrifi, and are Branches cut oft from the Tree of Life. Q^ IVhy are not Perfons excommunicated to be efieem'd Members of the Church ? A. They are cut off from the Body, for obftinate- ly violating the Church's Order, and therefore enjoy not the Privileges. Q^ Are Sinners ('that is to fay, fuch as are in mortal Sin) Members of the Church ? A. Yes, but rotten Members. Hence, the Scrip- tures compare the Church to Noah's Ark, which con- tain 1 d Animals, clean and unclean ; to a Sheep-fold, where Goats are mix'd with Sheep -, to a Granary, that contains Straw, Chaff, and Corn •, to a great Houfe, with VefTels of Gold, Silver, and Wood. Thus ar- gued St. Aufiin, againft the Do?iatifts, who excluded Sinners. Thus 'tis defined againft Calvin, who makes the Church to confift only of the Ele6L Sinners that are Reprobates, are Members as to the prefent State, but not as to the future State of the Church. Q. J eafily conceive why Heathens, Turks, and Jews, ought not to be efteemed Members of Chrifi 9 s Church \ becaufe they either deny God, or Chrift the Re- ■ r - deemer. 78 The C R E B D. deemer. But as for the veil : , the Cafe is not fo plain: They acknowledge one only true God-, they acknowledge Chrift to be their Redeemer •, they believe the holy Scrip- ture ', which is the Rule of Inftruclion, both as to what Chrift taught^ and what is to be practifed: And by this Compliance ', feem to have a Right to be efteem'd Members ofChxW^s Church. I don t fee any Thing elfe, that can be required of them. A. You have mentioned Requifites, but not all. To believe a God, and that Chrift is our Redeemer, are a good Foundation : But unlefs we believe all that Chrift taught, and obey thofe whom he ordered to be obeyed, we fail in the two efTential Parts of aChriftian's Duty ; for our Saviour allures us, Mar. xvi. 16. That he who believes not fh all be condemn' d\ and again, that he who will not hear the Church, let him be to thee as a Heathen and a Publican. Mat. xviii. 17. The Scriptures 'tis true are good Rules, but then we arc at a Lofs, unlefs we are rightly inftructed in the Senfe of them •, neither can the Scriptures alone fatisfy us which Books are to be allowed as Scripture, and which to be rejected. Many have perverted the Senfe of Scriptures, to their own Damnation-, who at the fame Time pretended to be Members of Chrift's Church, but were not. Q^ Has not every one, who enjoys the life of his Rea- fon, a Capacity to under ft and as much of the Scriptures, as is necejfary to inform him of, and comply with any Chriftian Duty ? What Occafeon has he to defcend to every particular Point ; or what Power has any Congre- gation to draw up Forms of Belief , and oblige others to fubfcribe to them ? A. Were Men's reafoning Faculty free from Miftakes, PafTion, and Prejudice, much might be faid in its favour j but as it is expofed to thofe Incon- veniencies, it mull be fet to Rights by proper Means. Woful Experience has demonftrated the Infurriciency €)f Reafon, as it is under the Direction of private Per- foftfc Ninth ARTICLE. 7g fons. All Affairs whatever, have been thrown into Cgnfufion under a Pretence of Reafon, both publick, and private, civil and Religious. Servants have their pretended Reafons not to obey their Matters, and Subjects have theirs not to obey their Prince •, and Vis no wonder, if many who ftile themfelvesChriftians mould be difobedient to the Laws of Chrift'' s Church, upon a Pretence that their Reafon fufficiently informs y/hat, and whom they ought to obey. By thus re- lying upon private Reafon, Diffentions happen in Fa- miles, Rebellion in Kingdoms, and Herefies in Chrift 9 s Church: Such were the Herefies even in the apoftolick and primitive Ages ', fome denying the Refurrection, others Cbrift's Divinity, and the Divi~ nity of the Holy Ghoft, with many other Errors^ all taking their Rife from the Liberty private Reafon took to expound the Scriptures, according to their own Tafte. Now 'tis plain from the Cenfures that were always pafs'd upon fuch Perfons, that they were ne- ver efteemed Members of Cbrift's Church, notwith- standing their Belief in a Redeemer, and their allow- ing the Scriptures to be a Rule of Belief, and the prac- tical Duties of a Chriftian, their Faith was defective and Obedience was wanting. Q^ All you alledged only amounts to tbis\ that tbofe Hereticks, were not Members if Chr ill's vifible Church , as being feparatedfrom that vifible Society which bore that Name. But why might they not be Members of ChriftV Church inviftbly, as being invtfibly united to Chrift their Head, and only feparated from the vifible Society through Miftake and innocent Errors ? A. This Notion is inconfiftent with the Nature of a vifible Society, and more efpecially with that of Chrift' s eftabli filing, and indeed a Contradiction in itfelf. In vifible Societies no Regard is had to in- ward Difpofitions, but only to outward Actions, in Point of Mifbehaviour : A general Proteftation of Al- legiance to a Prince, will not excufe a Rebel, who is declared So The CREED. declared an Outlaw, for oppofing the Adminiftration of Juftice, upon the idle Pretence of expounding the Laws in his own Senfe. On the other hand, how can Hereticks be united to Chrift their inviiible Head, who reject the Means of that invifible Union ; Chriftians are united invifibly to Chrift by Faith and Obedience: Now where is their Faith, who do not believe every Thing Chrift teaches ? Where is their Obedience, who refift the Authority placed over them ? As to what you iniinuate concerning Miftakes, and the innocent Errors of many, who believe wrong, and feparate themfelves, only on that Account, for want of Oppor- tunity of being better inftructed-, thefe are out of the Cafe, we only fpeak of thofe who can have no fuch Pretences : However, even thofe, who have invinci- ble Ignorance to excufe them, for not believing with, and obeying the Church, cannot be efteemed vifible Members of Chrift's Church, as not being placed in the ordinary Road, that he has chalk'd out for their Sal- vation*, yet they are not out of the Road of his extra- ordinary Grace, infomuch that the invinfible Igno- rance they labour under, in Regard of the common Road appointed by Chrift, will not be imputed to them as a Crime; but on the contrary, if they are good Livers -in all other Refpects, and carefully comply with the Law of Nature, they may be invifibly united to Chrift, and invifible Members of his Church. Q. This is a charitable Condefcention; but then itfeems to be contrary to the univerfal Rule and Doclrine of your Church *, which fay s^ that none are faro ed out of the Cat ho lick Communion; which is very uncharitable, if it be underftood of a Church in one Communion only, A. It never was the univerfal Doclrine of the Ca- tholick Church, that none are faved, who die out of the Catholick Communion ; for they always except invincible Nece£ity\ and invincible Ignorance. Now in- cible Neceffity is, that|which is not in a Man's Power to hinder, tho' he defirc it ever fo much •, or it is a real Ninth ARTICLE. 81 real Impoffibility under the prefent Circumftances, of obtaining ibmething which we defire ; as if a Perfon for Example, who lived out of the Catholick Com- munion, is fenfible of his Error, and defires to be reconciled to the Catholick Church, but dies before a Prielt can be brought to him j fuch a one has invin* cibk Necej/ity. Invincible Ignorance, is that which is not voluntary ; fti that if Perfons would gladly em- brace the Truth, and (incerely ufe their belt Endea- vours to find it out, and to know the whole Com pais of their Duty, and would both faithfully and immedi- ately comply with the molt Difficult Parts of it, when known, how contrary icxrver they may be to their Pafiions, to their Prejudices, to the Conveniences of Lifc^ to their Intereft in this World, and to the Ex- pectation of their Friends ; their Ignorance is invinci- ble and may be excu fed from the Sin of Herefy. When Catholicks therefore fay as they have always (aid, that none are faved out of the Catholick Communion, their Meaning is, that no one is faved unlefs he be in the Catholick Communion, either actually or virtually, either in Fail or in Defire : And that there is no fure and fafe Way to Heaven out of the Catholick Com- munion. This general Rule of the Catholick Faith that none are faved out of the Communion of the or- thodox and univerfai Church, follows by a plain and necellary Confequence from the Scripture, as well as from the Apoftolical and Nicene Creed. For ifChrifi has only one holy Catholick and apoftolical Churchy which is the Communion 0/ Saints 5 if he has only one Church which is built upon a Reck, and againlt which the Gates of Hell Jhall not prevail-, St. Mat. xvi. 18. if he has only one Church, which is the Pillar andfupport of 'Truth, 1 Tim. iii. 15. And with which hepromifed to continue, always even to the End of the World; St. Mat. xxviii. 20. And which is therefore the Church of all Ages, as well as the Church of all Nations •, if he has only one Church to which the Lord added, and F adds 82 The CREED. adds daily, fuch as jlo all be faved: Acts ii. 47. Then it is at leaft a general Rule, of divine Faith that none are faved out of the Communion of this Church. Nay fetting afide invincible Neccffity and invincible Ignorance*, the Rule is univerfal and without Exception. This Doctrine of the Catholick Church is ib unqueftionable that many Proteftants have taught the fame. Calvin fays, that cut of the Bofom of the vifible Church no Re- mi jfwn of Sins, no Salvation is to be hoped for. L. iv. InlV. Chap. i. § 4. Beza, the great Difciple of Calvin fays, there is only one true Church: And there always was, and always will be a Church out of which there is no Salvation. * Trelaclius fays, 9 tis a Thing of abfolute Neceffity, if we will be faved, to embrace the Communion of the Catholick Church, out of which there is no Salvation, j The learned Biihop Pearfon, Bifhop of Chejhr, in his Exposition of the Creed, page 349, fays, that " the NecefTity of be- ct lieving the holy Catholick Church appears firft in ct this, that Chrijl has appointed it as the only Way " unto eternal Life. We read at the flrft, fays he, " that the Lord added to the Church daily fuch as " fijculdbe faved \ and what was then Daily done, has " been done fince continually : Chrift never appoint- " ed two Ways to Heaven *, nor did he build a Church " tofave feme, and make another Inftitution for other " Men's Salvation. There is no other "Name wider " Heaven given among Men whereby we muft be *' faved, but the Name of Jefus : Alls iv. 12. And or making thofe Foundations a dif- tinguiming Mark in the Way of Holinefs. For to omit that the Colleges in both our Univerfities, and all the Churches in a Manner, throughout the whole King- dom, were the Marks of other Peoples Holinefs : Did they not by Methods contrary to Holinefs, de- ftroy many hundreds of Hofpitals, collegiate Churches and other pious Foundations ; diftribute their Lands, and Revenues, among Courtiers and Flatterers 3 and load the Nation with innumerable Taxes, for main- taining the Poor, which formerly were provided for, by thofe pious Foundations. And what are thofe few Eftablifhments, which have fince appeared, to demonftrate their Holinefs ? Indeed while Death was laying his Hands upon them, fome have been willing to part with what they could no longer keep, and by their laft Will and Teftament, have ordered fome charitable Benefactions, but who among them have done any thing confiderable in that Way, either to deprive themfelves of all, or Part of their Subftance, whilft they were in their Bloom, and able to enjoy what they had; much lefs to forfake the World per- fonally, retire from it, and content themfelves with mere NecefTaries, the R emainder of their Days. Thefe are Inftances of Holinefs, they are unacquainted with. It would be too invidious a Reflection to charge the Founders of many of their charitable Eftablifhments with worldly and politick Views-, but their Work- houfes, and the reft, are not out of the Reach of fuch a Charge, the Manner of their Management aflords but too much Grounds to make fuch a Reflection. Q. You Ninth ARTICLE. 103 Q^ Ton have made fo nice an Inquiry into this Mark of their Holinefs, that 1 muff give up the Caufe, when their Holinefs is compared with that of the Church of Rome, which infinitely furpajfes it, both in the Motives and Extent of their Charities. But what Obfervations do you make as to their Fafting ; a Pratlife recommend- ed by the Scriptures for promoting Holinefs, and fub- duing the Flejh to the Spirit : This is fo confpicuous in other Chriftian Societies, efpecially in the Church of En- gland, that it is ordered in their Canons, and Litur- gies-, YLmbex-Days, Lent, and occafional Fafts are pub- lickly exhibited in their Calendars, and Almanacks, and enforced by Statutes, Proclamations, and other Sanftions both Civil and Ecclefiaftical. A. I am apt to think, thofe whofe Caufe you plead would not be well pleafed to hear you infill upon this Topick, or to mention'/Fafting as a Mark of Holinefs. The whole Duty of Fafting is become among them a mere politick Contrivance, wherein Religion, Virtue, and Holinefs, are not the leaft concerned; this evident- ly appears, both from the Laws relating to it, and the Manner of practifing it. Q^ / can fcarce believe, that a Practice of that kind which is fo frequently recommended, both in the old and new Scriptures, andfo ferviceable ofitfelf, toivards the extinguifhing of Vice, and promoting of Virtue, can be fo much mifreprefented by any who profefs Chriftianity* as not to look upon it as a religious and holy Work, A. And yet fo it is that Fafting is not only mifre- prefented, but t'is neglected, and ridiculed when prac- tifed for any iuch Purpofes, and as the Days appoint- ed for it, are marked down in their Calendars, it feems to be a Kind of providential Management, that their Tongues fnall not go together with their Hearts, but contradict one another, and make their Religion de- ftroy itfelf . It would be plain Dealing, rather to ex- punge thofe Fafts out of their Calendar, than let them ft and there a Reproach to their Caufe. What Prece- G 4 dents 104 ^be CREED. dent do they find in the Scriptures, that Fails are or- dained for encouraging the Breed of Cattle, or aug- menting the Number of Sailors, by employing them to catch Herrings, &V. As their Statutes for falling fpecify. * The ancient Prophets tell us, it was or- dained for a Sinner's Converfion •, our Saviour fays, for expelling the Devil •, St. Paul fays, for fubduing the Flefh to the Spirit. Let Reformers view them- felves in this Glafs, and fee whether their Way of Fading, can be a Mark of Holineis. Now as to other Marks of Holinefs, Poverty, Chaftity, and Obedience, they are not only Strangers to them in Practice, but they fcarce know even the Mean^ ing of the Words. There are many Poor, 'tis true among them, but 'tis always againft their Wills: They never itrip themfelves of all their Subftance, upon a religious Account, or fcarce ever difpole of any Part of it, till they can keep it no longer. Chaftity lies un- der the greater! Difcouragement, when they contra- dict what our Saviour taught, and decry a fpiritual Caflration, and advifethe Minifters of the Church, to involve themfelves in the Cares of the Flefh, and break their Promife made to God, for obferving Virginity, contrary to St. Paul's Doctrine. And as for Obedi- ence, or Self denial, they never could fhew one In- fiance of it : A general Obedience to fuperiors, placed over us by Nature, or God's pofitive Law, does not anfwer what is expected from us by Self-denial, which fpecifies Times, Places and Perfons •, when, where, to whom and how,the Virtue of Obedience may be car- ried to the greateft Height, by a voluntary Self-denial. Q. Two Points yet remain wherein I am not fully fa- tisfied. JVhy may not Perfons be efteemed Holy without thefe voluntary Praffices ? Is it not fufficient to comply with what the haw of Nature, and God's Law has or~ dained in fuch Cafes ? Befides it does not appear that thofe voluntary PraRices, can be comply ed with, or 9 See A£t v. Eliz* Chap. -. that Ninth ARTICLE. 105 that any Vow can he binding, whereby Perfons oblige themfelvesto praftife them. A. I do not fay, but that Perfons may be Holy, by obferving the Laws mention' d, but there is a greater Appearance of Holinefs, the more Zeal Perfons ftiew, in obferving the Law. Did not the Apoftles, and Primitive Chriftians, excel others in Perfection. And when Perfons oblige themielves by Vow, to perform particular Religious, and Holy- Practices, as thofe of renouncing the Things of this Life, by a Vow of Poverty *, denying themfelves by vowing to obey fuch particular Perfons, and by a renouncing the Pleafures of the Flefh, by a Vow of Chaftity •, then they may juftly be faid to comply with the Will of God in the moft perfect Manner, and in this we place the Marks of Holinefs. I will not enter into a Detail of that Controverfy, how far fuch Vows are lawful, and pof- fible to be kept, &c. Only inform you that Vows of particular good Actions, not commanded either by the Law of Nature or the Law of God, have been made as we read in the Scriptures, where they are ordered to be kept. And as to the Lawfulnefs, 2nd Poffibility of giving our PofTefiions to others, or obliging our- felves to follow the Will of others, does it not every Day happen, in all Contracts between Man and Man, confirmed by Promife or Oath ? Nor is there any fpe- cial Difficulty in vowing Chaftity, unlefs we deprive God of the Power of preferving it by his Grace ; which he does by Prayer, and other Helps whereby Grace is obtained for avoiding Sins of the Flefh, as well as other Sins. And I believe when the Behaviour of thoulands who enter into a matrimonial State is looked into, it will be found that it is not the only, nor al- ways the moft effectual Help to preferve Chaftity. Now that the Vows of Poverty, Chaftity, and Obe- dience, are practifed in the Church of Rome^ is as plain a Fact as that they are Religious Performances and a Mark of Holinefs. Q^ "There i©6 The CREED. Q. There is one Thing you have not as yet confidered, which is this : 1 own all thefe Performances are out- ward Tokens of Holinefs, but true Holinefs corfifis in the Purity of the Hearty and fuch Performances may be all Shew, and proceed from Hypccrify. An invisible Thing as Holinefs is, cannot be a vfible Mark of the Church. A. Here you run again to invifible Things, which belong not to the prefent Inquiry, which is all about the vifible Tokens of that Society of Men, God has eftablifh'd upon Earth. And as this Article of the Creed, declares his Church is holy, we are to judge of true Holinefs, by the outward Behaviour ; which tho' it may be an equivocal Mark in particular f erfons, or where there is a remarkable Defect in the outward Behaviour of any Society, who neglect and defpife the Methods of becoming holy, yet when all the out- ward Methods of becoming holy are profefs'd and practifed by a Church, it defervedly claim the Title of Holinefs. Q. We have dwelt long enough upon this Subjetl. The next Mark of the Church is Catholick, pray tell me what you mean by that Word ? A. The Word fignifies univerfal, and it may be confideredas a true Mark of C^ny/'sChurch upon two Accounts •, Firft, merely attending to the Name. Se- condly, by attending to the Thing figni fled. Q^ How can the Name only, diftinguijh. the true Church ? It was not called Catholick, but • only Chriftian in the Apoftles Time. Be/ides, how could it be Catho- lick, before it was univerfal ? Nor could Univerfality be afcribed to it when the Apoftles were fuppofed to make the Creed : Hence the Word Catholick is not found in fome ancient Creeds, as Rufinus tells us. Again, Rereticks of old, filed themf elves Catholicks, and the modem Reformersjiill lay claim to it. A. The Ninth ARTICLE. 107 A. The Creed is as antient as the Apoftles, and there is no Inconvenience, if the Church had then the Appellation of Catholick, upon the Account of the antient Prophets foretelling its Univerfality \ as alfo becaufe in the Apoftles Days, it was preach'd over feveral Parts of the World. In fome Churches indeed, there was fome fmall difference in the Words of the Creed, upon Account of Herefies thatfprung up in the Apoftles Days, and immediately alter, fo that it was neceffary to add fome Words in oppolition to them •, yet as Rufinus obferves, no fuch Alteration in the Creed, was made ufe of at Rome. However in all the firft Ages, the true Church was always known, by the Name Catholick, as it appears by the Wri- tings of the antient Fathers. I own the Donatifts y and fome other antient Hereticks coveted to be efteem- edand call'd Catholicks, but St. Auftin and theortho- dox Party, fhewed the Abfurdity of their Claim. Firft, Becaufe the Donatifts, made a particular Society, were con fin' d to Africa, and by confequence could not be the Catholick or univerfal Church. Secondly, Be- caufe their diftinguifhing Name, was taken from thofe Perfons, who were Authors of the Defection, as Montanifts, Manicheans, Pelagians, Arians, Nova- tians, Donatifts, &c. Thirdly, Becaufe thofe who were indifferent Perfons, call'd none Catholicks, but fuch as were in Communion with the univerfal Church. Fourthly, Thofe very Hereticks themfelves, were fo convinced, that they had no right to that Appellation, that they feldom call'd themfelves by that Name, and if they were afk'd, to (hew a Perfon the Church, where Catholicks affembled, they durft not Point at their Schifmatical Meetings, but fent them to thofe, who communicated' with the Churches Abroad. Thefe are St. Auguftirfs Reafons, * and may be applied to all the modern reform' d Societies. * Vide St. Aug. cont. Ep. Fundament, C. 41. Q. I fee io8 The CREED. Q^ I fee plainly ', thofe in Communion with the Church 0/Rome, have the Name of the true Church, and that according) to St. Auguftin'j Argument, the Name alone, as it*s circumftantiated, is a Mark of the true Church, and I fuppofe this was the Re a f on why the ve- ry Name Catholick held him in the Communion he was of. But then as to the Thing fignified, how will you make it appear that Univerfality belongs to the Church, in Communion with Rome ? What do you mean by Uni- verfality ? If Univerfality be a Mark of the true Church, Heathens, Turks,' Arians, Greeks, nay the late re- formed Bodies may pretend to lay Claim to it. A. Univerfality is not fo ftriclly to be taken, as to exclude all other Things in every Kind, and Re- flect, but only comparatively to other Societies, and chiefly as to Time, Place, and Doclrine, in thefe three Refpects, the true Church is univerfal, and no other. It flourifhed in many Parts of the Earth, in every Age fince it was eftablifhed, and the very fame Creed was always its Rule. Heathens are not under our Con- fideration, but only thofe Bodies, who believe in the true God, and were feparated from the Church uni- verfal ; and tho' Heathens might be call'd an univer- fal Body as to Place, they were not fo as to Time, or Doclrine. 'Tis probable there were no Heathens before the Deluge, that is for above 1500 Years at leail among the Sons of Seth : till all Flefh had corrupted their Ways fome Time before the Flood. During that Time, the Church flourifh'd under the Law of Na- ture, tho' Men were depraved in their Morals. Again, they were not univerfal as to Doclrine, being divided into numberlefs Sects, and paying Worfhip to differ- rent Gods •, and tho' they have laid Claim to a great Univerfality ever fince, as to Place, yet foon alter the Apoftolick Age they loft even that Claim. Q. But the Turks, the Arians, and the Greek Church once were, and fill fome are, a very fpreadtng Body, and might dif put e Univerfality. A. The Ninth A R T I C L E. 109 A. The Turks can difpute no Univerfality as to Time or Doclrine, their rife was not till , fix hundred Years after our Saviour's Time ; they are divided in their Faith, and many large Kingdoms are Strangers to their Faith and Difcipline. The Avians never were, nor at prefent are univerfal in any Refpect : When they were moft numerous, they came far fhort of the true Believers, and even then counted Heads by fraudulent Subfcriptions. They were di- vided into many Seels. Their rife was not till about three hundred Years after our Saviour's Time \ they continued not many Years, and at prefent are almoll reduced to Nothing. As for the Greeks ', for near a thoufand Years, they were not divided from the true Church, and under her might claim Univerfality, as to Time, Place and Doclrine. But upon their Schifma- tical Defection, they loft all the three Advantages, and are now contemptible to the reft of God's Church, upon each Account. Q. I will leave thefe, and the reft I mention' d to make out their Univerfality , which 1 'find they can have no Pretenfions to, and come nearer to our own Times. Are not our modern Reformers, extended all over Europe, and equalin Number to the whole Body ofthofe in Communion with Rome ? A. 'Tis true the Number of pretended Reformers, is greatly ihcreas'd, in ieveral nothern Kingdoms : But it is far from equalling, what may be found ad- hering to the Church of Rome, even in Europe, They reckon the Britifh Dominions, Holland, Sweden, Den- mar k, and fome Principalities in Germany. Thofe in Communion with Rome, reckon France, Flanders, Spain, and greater Part of Germany, Italy, and all the Iflands in thofe Seas -, they reckon alfo Portugal, with their Dominions in the Eaft, and Weft- Indies: The ~two great Kingdoms of Mexico, and Peru -, where they are all in Communion with the Church of Rome, with- out any Mixture of other Profeffions -, whereas in Hol- land, no The CREED. land, Ireland, and among the Proteflant Princes in Germany, there is fo great a Mixture, that in ibme of thefe Kingdoms, there is a Superior Number of the Inhabitants, in Communion with the Church of Rome-, in ibme zn Equal, and in others a Number little Inferior. If to this we add, that the Kingdoms in Communion with Rome, do far exceed the Re- formers in Power, Riches, Univerfities, Epifcopal Sees, and all the outward Advantages and Appear- ances of an univerfal Church, there is no room for making a Comparifon as to Place. But then as to the other two Requifites : Univerfality of Time, and JDotlrine, the Reformers cannot have the lead Pre- tence, to infill upon them. As to Time, they appear'd but as it were Yeflerday, they were fo far from being univerfal as to Time, and Place, that for above twelve hundred Years, they cover' d not a Foot of Land, and have been fo divided as to Doctrine, that they are of different Profeffions, and different Communions ; fo that their Church in no fenfe can be call' d univerfal . Q^ But pray give me leave, to make one Obfervation in their Favour, efpecially with regard to, univerfality of Place. Do they not poffefs fever al Tracls of Land, and have they not Colonies abroad^ in both the Indies ? A. Thofe are meer Rays of a Church, and no Part of Chrift's feamlefs Garment, when compared with thofe vail Countries, which are united to the Church of Rome, where we meet withfo many Arch-Bifhopricks, Bimopricks, Parifhes, and great Numbers of religious Communities, who are govern'd regularly by and un- der one fpiritual Pallor, the Bifhop of Rome, What are a few Planters of Sugar, and Tobacco, a flrong Fort erected on the Shoar, half a dozen of tippling Houfes to entertain Sailors, and Ware-houfes for their Merchandize? "What is a Conful refiding at Aleppo, at Conftantinople, Venice, or TJfbon, in order to obtain the Name of an eflablifhed, and univerfal Church in thofe Parts, efpecially confidering, that Ninth ARTICLE. in that they profefs a different Religion, one from an- other, and are of different Communions? Now the Cafe is quite otherwife, with thofe in Communion with Rome, who obferve the Rule, and carry the Mark of Univerfality , mentioned by Vincentius Ly- rinenfis, viz. profeffing a Faith that is the fame with- out any Difference in Doctrine and Government. Q. Let us now proceed to the fourth Mark of the Church, viz. Apoftolick. What is imported by that title ? A. The immediate and exprefs Meaning is, that the true Church of Chrift, ought to have the Apoftles for its Founders. Q. This all muft pretend to, becaufe the Apoftles were thefirft Builders, employed by Chrift : But what follows from hence, in order to fix a diftinguifhing Mark upon the true Church ? A. What I infer from thence is, viz. that the true Church, muft be very antient, viz. as old as the Apoftles. And the next Inference is, that Antiqui- ty, is a Mark ofChrift's Church, or that the Socie- ty of true Believers, was prior in Time to any Body of Men divided from them. And, Thirdly, it follows, that the true Church of Chrift, muft derive its Suc- ceffion from the Apoftles. . Q. The two firft Inferences are plain and undeniable ', and that Succeffwn is alfo a Mark of the true Church, by what I have fometimes obferved in the Writings of Tertullian, St. Auguftin, and other orthodox Fathers, who urged the Antiquity of the Church ; and in order to prove it, trace the Succeffion of the true Paftors to the Apoftles : Whereas thofe who where taxed with Novelties, could run up no higher than certain Perfons, who firft broached thofe Errors, fince the Apoftles Days- 7 and to render their Proof more plain, and as it were to the Eye, they produced a Lift of the orthodox Bifhops, but particularly of the Bifhops of Rome, Succeffors to St. Peter. But what I farther deftre is, to be convinc- ed H2 The CREED. ed that the Bijlwps, and Paftors, and fuch as now are in Communion with Rome, do fucceed the Apo files ? A. This Succeffion appears, by the Catalogues in every Nation, faithfully preferred, of all the Kings, Popes, Arch-Bifhops, Bifhops, &c. who in all Parts of the World, have govern' d every Kingdom, and Diocefs, and conflantly profefs'd what their Anceilors taught, and pra&ifed. I fhall not run Abroad into Foreign Nations, but only obferve, how the Suc- ceffion was carried on, in the Britijh Ifles, and fome Neighbouring Countries, Prance, Spain, Italy, Ger- many, Poland, Hungary, Denmark, Swedeland, &c; can produce Lifts of their Kings and Bifhops, from their firft Converfion to Chriftianity, without any In- terruption, all living in Communion with Rome, till fome dropt off, upon Luther, and Calvin's appearing. As for the Britijh Dominions, the Reformers them- fclves own, and Catholick Writers have demonftrated from Publick Records, and the Hiftories and Wri- tings of every Age, that every King, Arch-Bifhop of Canterbury, and fo refpedtively, that every Bifhop and learn'd Man lived in Communion with Rome, and made Frofeffion of the Romijh Faith ; from Henry theVill's Reign upwards for five hundred Years to the Norman Conquefl. The fame Unity of Doctrine, and Church Government, isown'd by the Reformers; and proved in the fame Manner, by Catholick Wri- ters; as to the Saxtm Monarchs, and during the Heptarchy from the Conqueft, till the Saxons were converted from Paganijm, which comprifes about five hundred Years. So that there is an uncontefted Succeffion of the Church, in Communion with Rome, for a thoufand Years without any Interruption. As to the Britijh Church, it lay under great Oppreffion after its firft Eftabliftiment, the latter End of the fecond Century by the Roman Governors, the Diode- fian Perfecution, the Pifts Invafion, and Saxon Ufufpafcon, who being all Pagans, gave a Diftur- bance Ninth ARTICLE. 113 bance to the Succeffion, yet as far as their imperfect Records are able to inform us, we have an Account of feveral of their Princes, Bifhops, and Monks, who lived in Communion with Rome, and profefs'd the fame Faith, with the univerfal Church abroad, and joined with the Saxons upon their Converfion. ' Q^ 1 cannot fee any Way, Reformers can have to refufe this Mark of apoflolical Succejfion -, and there- fore they endeavour to evade the Force of the Argument, by rendering the Mark of Antiquity infignificant . Hence they diftinguijh, between # perfonal and doctrinal Succejfion. "The fir ft they fay, is not material, becaufe a perfonal Succejfion may be continued by Intruders, and falfe "Teachers ; whereas a doclrinal Succeffion is made out, by Jhewing a Conformity of Doffrine, with the Scriptures, the primitive pure Ages, at, and foon after the Apoftles Time, as alfo by adhering to fuch as had an apoftolick Spirit, and undertook to reform the Church, this makes it apoftolick. * A. This Doctrine, between a perfonal and doctri- nal Succeffion, is a meer Evafion, and in itfelf a Con- tradiction : There cannot be a Quality, without a Subject of Adhefion, nor a Doctrine conveyed, with- out Hands to convey it •, fo that what you call a Suc- ceffion of Doctrine, fuppofes a Succeffion of Perfons. I own a perfonal Succeffion only, is not a fufficient Mark of Truth, for the Reafons you inlinuate -, but other Circumftances are required, to fhew that the Perfons are not Innovators ; but then a Succeffion of Doctrine is unintelligible, when Conveyances are wanting. Q. / don" 7 fee, that fuch a Succeffion of DotJrine is unintelligible (tho % I own it is very improperly called Succejfion, for want of Perfons to convey it) yet, at the fame Time, if the Dofirine is conformable to the Scrip- tures, to the Faith of the Apoftles, and the primitive Ages, it may truly be called apoftolical in the Senfe of the Article. H A. By 1 14 ?he C R E E D. A. By this Method of appealing to Scriptures, &c. All Hereticks whatever, may have a Pretence of jufti- fying their Innovations ; and it was the Method they made ufe of in every Age, when they appeared. The Marcionifts* Manicheans, Arians y Donatifts, &c. conftantly appealed to the Scriptures, and had Paf- fages ready to alledge in Defence of every Error they maintain'd. But how did Tertullian, St. Epiphanius^ St. Augujiin, and the reft of the Orthodox Fathers, proceed againfl them ? They own'd the Scriptures were a good Rule, for enquiring into the Truth, but could not be a Judge in the Cafe ; if either any of the Books were rejected, or erroneouQy expounded ; and therefore, they urged the Authority of the Church, which was commiflloned to determine thefe Matters. They produced Catalogues of Bifhops, and antient Fathers, to give Tellimony of what was the true Senfe of the Scriptures. They called upon Hereticks to name the Perfons who had handed down their Errors, from the Apoftles ; now if antient He- reticks, who lived fo near to the Times of the Apo- illes, were at a Lcfs upon this Account ; how can modern Reformers, make out their SuccefTion, after fo many Ages of Interruption, or what Pretence can they have of juftifying themfelves, who have no Ar- guments to urge, but what all Hereticks made ufe of, viz. Appealing to Scriptures, expounded according to their own private Judgment? As for the Noife they make about the primitive and pure Ages, which they pretend to follow ; they can have no Claim, ei- ther to the Doctrine or Difcipline of thofe Times, and therefore, they refufe to ftand by any fuch Evi- dence, but appeal both from Fathers, and Councils to the Word of God. Q. / own the IVant ofperfonal Succeffion, is a great Inconvenience - t and therefore, fome of the Rejormers have attempted to avoid it, and to this Purpofe, have offered a Lift of Per fens, through whofe Hands the "Truth Ninth ARTICLE. 115 'Truth has been conveyed to them, viz. The Albigenfes in France, the Huffites in Bohemia, and the Wickle- fills in England •, who were Fore-runners of the Refor- mation, and held out a Light for Luther and Calvin, A. What can this Chain of a few broken Links, effect to their Purpofe ? Can it reach through fo many Ages as is required? Or can the Reformers, with all their Skill, join the Links together ? The Defects which may be obferved in this pretended Succeflion, plainly fhews, the Defperatenefs of the Defence : I will only mention fome of them. Thofe pretended Succeffors of the Apoftles were Hereticks, condemn- ed by the univerfal Church at that Time. They did not immediately fucceed one another, there being a Gap of fome Ages between them. They had no Communication, but lived in different Places, and at different Times. They varied in effential Points from each other. * They were only a few ignorant, obftinate Perfons, without Government, Bifhops, or Pallors, and a meer Mob ♦, and in open Rebellion againft the lawful Powers under whom they lived. In fine, they were all reduced to nothing, long before the Reformation, and Innovation of Luther and Cal- vin ; and therefore, could not be their immediate Predeceffors, as to Time, much lefs as to Boclrine ; their Tenets being directly oppofite to the Reformati- on, in many effential Points •, and this Kind of Suc- ceflion, can be no more prejudicial to the Claim of God's Church, than a Lilt of Rebels, can be preju- dicial to the Royal Succeflion of Kings, if by be- ginning with Oliver Cromwell, a Catalogue fnould be made of all the Rebels, that oppofcd the Crown, in every Reign fince the Conquefl. Q. / own thefe are but fcandalous and dirty Chan- nels •> for conveying the Waters of Life, and the Re- formers appear to have dug themfelves Cifterns which * See Monf. Bpflbefs ffifi. of the Variat. L. 1 1 . H 2 can- n6 The C R E E D. cannot held them. But they have ftill another IVay of maintaining their Succejfwn: They might lurk invi/tbly in the Body of the univerfal Churchy and as they received the Scriptures with all the necejfary Points of the Chri- fiian Religion, excepting the additional Articles y and fuperfiitious Praclices of the Church of Rome , they might claim a Succejfion through the Channel. A. The more the Reformers ftruggle, the more they are intangled. Was there ever any Syftem more inconfiftent with itfelf, and more abfurd in all its Con- fequences? A Syftem destructive to all Government, both civil and ecclefiaflical : A Syftem that opens a Gap to Rebellion, Difobedience, Schifm, and He- refy 5 and puts it in the Power of any Body of Men, or even fmgle Perfons, to juftify their Defection, both in Church and State. And in the firft Place, what Proofs are there of this invifible State of the Church ? Would it not be a Madnefs to pretend, there is now an invifible Army of Spaniards, lurking in our Kingdom, without any farther Proof ? But as they cannot be ferious upon this Point, as it imports a total Invifibility, they have Recourfe to the Members of the Courch of Rome, as the Channels of Truth, and Chain of their Succeflion. And pray how was this ? Why during thofe Ages, wherein the Reformers were deftitute of a regular Succeflion of Paftors ; this Want was fupplied by Popifh Paftors, who during all thofe Ages are to be conceived as Monfters confiding of two oppofite Natures , half Papifts, and half reform' d Clergy : Ifconfidered, as holding all the Points ef- fential to Chrift's Church they were Reformers, and continued the Succeflion as true Paftors. If con- sidered as practising, holding and imposing, additio- nal Articles contrary to the Gofpel, they were falfe Teachers, and in that Refpect had no Succeflion from the Apoftles. Now Reformers claim their Succefli- on under the firft Confideration, and allow Popifh Teachers to have been the Channel, through which pais'd Ninib ARTICLE. uy pafs'd all the Effentials of the true Religion : But now obferve the Circumftances of this whimfical Succefli- on. Is not the true Faith, as much deftroyed by ad- ditional. Articles, as by fubftradting from them ? If the popifh Paftors, during feveral Ages, impofed ad- ditional Articles inconfiftent with the true Faith, they could not be Orthodox Teachers. No Man can acl: lawfully without a Commifiion, and what Com milli- on can falfe Teachers give, who are themfelves with- out Com million? But the Abfurdity of this Plea, will appear farther, when the late Reformers fly to the Church of Rome, for their Confecration, Epifcopai, and Sacerdotal •, fuch as fufficiently qualifies them to preach and govern the Church. For in the firft Place, few of them ever pretended to this Confecration, be- ing neither Bifhops, nor Priefts : Others cannot make out their Confecration, and fcarce any of them, efteem that Confecration to be necelfary. But of what Ad- vantage is Confecration, in Cafe they could be favour- ed with it ? The antient Hereticks, viz. Avians, Do- natijis, Pelagians, Sec. received the Orders of Epif- copacy, and Prefbytery from Orthodox Pallors, but this gave them no Authority to teach heretical Doctrine : And tho' both they, and the hte Refor- mers, receive the Scripture from the Orthodox Party, they are not well qualified thereby, to expound it in their own Senfe. Thofe who laid Hands upon them, gave them no fuch Commifiion, but on the contrary obliged them to fubmit to the Powers that or- dain' d them, both as to Jurifdiclion, or Doctrine. Q; After all, I don' 't fee why Paftors fufficiently qua- lified by Ordination, Parts, Learning, and Zeal, may not have a Right of reforming the Church, when thofe who confecrated them, negletl their Duty, which was the pretended Cafe of the Reformers, in thefe latter Times. No CommiffioH is required to perform good Atlions \ the Law and the Gofpel 7 gives every Man a Commiffion in thofe Circumftances \ fo that all the Noife about Succejfion is little to the Purpofe* Jrl 3 A. You n8 The CREED. A. You now touch the Heart of the Caufe, and the Plea has a plaufible Appearance * but it lays open the Nakednefs of the pretended Reformation, in all its Parts. The Thing fignificd by Reformation, is making Things better. Now the Character, Parts, and Zeal, are very ufeful Qualifications ; yet they are not fufficient, without other Ingredients. We are to enquire into their Power, what it is that wants Re- formation ? Their Motive, the Effects, csV. 'Tis an eafy Matter to cry out Reformation, Reformation: But in the firft Place, who were to be reformed ? In what were they to be reformed ? Who undertook to re- form ? What Motive had they, what was their Me- thod ? Did they actually reform the Faith of the Church ? This I will enquire into, through each Par- ticular •, they pretend to reform thofe whom Cbri/l had given a fpecial Commifiion to govern, and reform others, and to whom he had given frequent Promifes of his Afliftance, that they fhould always teach the Truth ; fo that there could be no Occafion for the Re- formation, unlefs Chriji broke his Promife. They pretend to reform the Church, in Matters of Faith, and Points of Difcipline. As to the firft, there could be no Occafion for it, fince Chrift has promifed in the 1 6th Chapter of St. John y and 28th Chapter of St. Matthew^ that he, and his holy Spirit, will abide with his Church, and teach her all Truth to the End of the World, and that the Gates of Hell, (hall never prevail againft her •, by which it is evident, that fhe could not err in Matters of Faith. As to her Man- ners, if there was any Occafion, it was to have been done, and was continually done in every Age, by Councils, general, national and provincial, as it ap- pears by the Canons, ftill extant for that purpofe. Nor would our late Reformers have done amifs, had they proceeded no farther, and obferved the ufual Methods of reforming, and (hewn due Refpect to Superiors in the Undertaking. Thofe who pretended to Ninth A R ¥ 1 C L E. 119 to reform, were Perfons of fcandalous Lives, and fuch Inftruments as God never would make ufe of to carry on a good Work. As to their Motives, they were avaritious, ambitious, facrilegious, carnal, and rebellious -, opening a Gap to any private Perfon, to reform the eftablifhed Laws, both of Church and State ; upon a Pretence of Errors committed by the fupreme Powers. Now whether they actually did reform the Church or no, appears by the Confe- quences. The Doctrines they advanced tended to Liberty, and Vice : They deftroyed all Church Authority, and gave it to the Laity, contrary to the Doctrine of the Gofpel. The denying of free Will, Merit of good Works, Confefllon, Fading, and de- crying of voluntary Poverty, Chaflity, and Obe- dience, were manifeft Oppofitions to a good Life ; deftroying pious Foundations, defigned for the Poor, and God's Service ; feizing their Lands, and throw- ing them away among debauch'd Court Favourites, were the very Reverfe of a Reformation. Q^ In the next Place you are tofatisfy me as to the two other Marks of the Churchy viz. Miracles, and the Converfion of Heathenihh Nations. And as to the firft, what is it you call a Miracle? A, 'Tis a furprifing Work, above the Reach of Art or Nature, and which fpeaks an Almighty Power. Q^ A Work of that Kind % cannot be mentioned as a Mark of Truth, upon fever al Accounts. Firft, Becaufe Jugglers are often known to impofe upon Men by Tricks, which appear to be above either Art or Nature. Se- condly, the Devil and wicked Perfons, by Combina- tion with him do often perform furprifing Things, which fall not under, the Power either of Art or Nature, that we can difcover. Thirdly, To make wonder ful Per for- mances a . certain Mark of Truth, or that the 'divine Power is employed h them ; we muft be capable of dif H 4 , • cerning 120 The C R E E D. cerning how far Art and Nature can extend in their Productions . Again , Heathens can work Miracles. A. As to theory?, what Jugglers perform are ea- fily difcovered by the Inquifitive and Learned, as we find by Experience. As to the fecond, the Devil 'tis true has a great Infight into both Art and Nature, and is capable of performing wonderful Things, which we cannot account for ; but there being many Things he cannot effect, and even whatWonders he does perform, are always detected, and proved not to be the Works of divine Power. As to the third, tho' we cannot dive into all the Secrets of Art and Nature, fo as to difco- ver every particular Effect, and form a Judgment, that it proceeds not from a divine Power •, yet there are feveral Performances, which we are fure can have only God for their Author, as namely, raifing the Dead to Life, prophecying, or foretelling future Con- tingences, and curing Diftempers, naturally incurable without any Applications either from Art or Nature. As for Miracles being performed by Heathens, and Hereticks, they were commonly detected to be Impo- ftures, and not Miracles : And tho 5 God mould have made ufe of fuch Inftruments, to perform Miracles ; yet we never find he did it in Confirmation of their Doctrine. Qi What Confirutlion then do you put upon the Won- ders, performed by Pharaoh' s Magicians, by Simon Ma- gus, by Appolonius Tyaneus, and thofe that Antichri/i will perform ? Thefe are to be performed to confirm the Doclrine he will teach. A, Great Numbers will be carried away by them, not meerly by the Force of thofe Proofs, but by Blind- nefs, and Obflinacy, in Punimment of Sin : For God never permits falfe Prophets and Magicians, but he raifesupthe Workers of Miracles, to oppofe them, and -detect their Forgery. Mofes and Aaron detected Pharaoh's Magicians ; St. Peter detected Simon Ma- %us anc} Enoch, and Elias> will confront Antichrift. So Ninth ARTICLE. 121 So that as God's Power is employed in working true Miracles, his Goodnefs and Juftice interpofes to detect falfe ones. Q^ When Miracles are true, and done by the Power of God, all the World muft confefs, Proteft ants as well as Catholicks, Jews and Heathens them/elves •, that thofe who work Miracles to confirm their Doclrine, are true Apoftles, and that the Faith they teach is true : For Miracles are certainly a divine Atteftation of Truth y and asfuch are urged in the Scriptures both old and new 9 appealed to by Chrift himfelf, as a Teflimony greater than that of St. John, to prove himfelf the Median. St. John v. 33. 36. And by St. Paul as the Signs, and Seal of his Apoftlefhip. 2 Cor. xii. 12. And if it were once clearly proved, that you have had any of thefe extraordinary Perfons in the Church 0/Rome, prof ef- fing the Faith of that Church, who hav.e been Workers of Miracles, like Chrift and the Apoflles, in curing the Sick, the Lame, the Blind, and raifing the Dead to Life ; we fhculd be worfe than Infidels, if we did not own the Church of Rome to be the true Church, and the Roman Faith the true Faith. Have you any Autho- rity that may be depended upon y that fuch Miracles have been done by the Saints of your Communion ? A. We have as good Authority for the Truth of many fuprizing Miracles, done by fuch as believed and preached the Roman Faith, as can be had for the Truth of any hiftorical Fact : For Inftance, the Miracles wrought by St. Auguftin, our Apoftle, at the Conver- fion of England, in Confirmation of the Roman Ca- tholick Faith, viz.The Mafs, Tranfubftantiation, In- vocation of Saints, Prayer for the Dead, &c. attefted by venerable Bede, and all our Chronicles ; Hollingf- head, Stow, Goodwin, and others. The Miracles done at St. Stephens' % Relicks, related at full Length by St, Auguftin the Great *, as an Eye Witnefs to many * L. xx. de Civ. Dei. Chap. 8. of 122 The CREED. of them: And can anyone doubt, but St. Stephen hinr felf, as well as St. Auguliin, the Relator of thefe Mi- racles, preached the fame Faith, as thofe Perfons did, who came to venerate his Reliques, and implore his Interceflion, for the Cure of their Sick, and raifingof their Dead ? The publick Miracles done by St. Ber- nard^ (before thoufands of People) preaching the Ro- man Catholick Faith againft the Henricians, and Al- bigenfes, who were a Branch of the Manichean 9 s Sect ; attefted by all the Hiftories of thofe Times. The Mi- racles done by St t Dominick, and St. Francis \ one the Founder of the Dominican, the other of the Francif- can Order, both ftrongly united to the Church, and See of Rome -, related by St. Antoninus*. The Miracles done by St. Francis Xaverius at the Converfion of the Indies : Mr. Pory of Cambridge, in his Geographical Dictionary, page 410. witnefling, that this great Saint and Jefuite, and Preacher of the Roman Catho- lick Faith, did miraculoufly cure the Deaf, the Dumb, the Lame, the Blind, the Sick, and raifed the Dead to Life. In a Word, a Volume would not fuhice to relate the Miracles done by the Saints of our Commu- nion 3 publick, certain, uncontefted, and prodigious Miracles, the Truth whereof is fo undoubted, that they are publifhed to the World for Truth by Pro- teftants themfelves, as may be feen in the Proteftant Centuriators of Magdeburg, inthe 13th Chapter of their Hiftory for every Century. The Truth of thefe Mi- racles, the learned Part of Proteftants own, and the moft incredulous Part, have nothing to object againft them, but what might formerly with as good Reafon, have been objected by the Jews and Heathens, againft the Miracles of Chrift and the Apoftles: For all they can fay againft them is, that they are reported by Ca- tholicks, and that they will not believe Catholicks : And may not Jews and Heathens fay, that the Mira- cles of Chrift and his Apoftles, were reported by Chrif- tians, and that they will not believe Chiiftians: Where- * H-'ft, Part ii. L. 2?. as Ninth ARTICLE. 123 as Miracles being Fads, can have no other Proof but the Credit of Hiftorians, to recommend the Truth of them •, they being the laft and higheft Proof of Doc- trine, can have no other Proof for themfelves but the Evidence of Senfe, to thofe who faw them done, and their Teftimony and Report to others. In the Proof of Miracles, no one can go higher than to make it ap- pear by the mod creditable Authors \ that fuch mira- culous Things were done, at fuch a Time and Place, in the Sight of whole Multitudes of People ; by which Means we maybe ascertain of the Truth of a Miracle, as of any other Fact we fee or hear. Cannot I prudent- ly believe fuch Perfons, as St. Antoninus, venerable Bede, St. Auguftin the Greats St. Ambrofe, &c. On the other hand, if fuch Men may be reputed For- gers, this will overthrow the Credit of thofe Men, and Writings,. which convey all the Proofs we have for the Miracles of the primitive Chriftians, and the divine Eftablifhment of the Chriftian Religion; either then own our Miracles to be true, or if you take the Li- berty to give the Lye to all the World, who atteft the Truth of them ; any one inclined to be an Infidel, may with as good Reafon queftion all the Facts, by which the Chriitian Religion is proved to be divine -, or any other Facts under Pretence that there is no geometri- cal or metaphyfical Certainty for fuch Things. In a Word, we have all the Evidence that the Nature of Miracles can admit of •, the higheft human Teftimony that can be had for the Truth of them, and all the Au- thority that can be had for the Truth of any: And he that requires more, is a prejudiced and unreafon- able Man. Q. It only remains, concerning the Marks of the Church, that you add a Word or two, of the Conver- fion of Infidels, which appears to me an unqueftionable Proof, if the Falls be true. And in the fir it Place, let me underftand the Nature of this Argument; what Na- tions 124 The C R E E D. tions have been cover ted, and who were the Inftruincnts employed by Almighty God in that great Work t A. The Propagation of Chriftian Religion, has al- ways been looked upon as an undeniable Effect of di- vine Power, as the Circumftances plainly declare. The Perfons firft employed, were unqualified as to any human Means. The Doctrine they eftablifhed was directly oppofite to the Intereft, and Affections of all Mankind, and the Method they made ufe of in all Appearance, was deftructive to the Caufe they un- dertook ; the Apoftles were Perfons without Power, Intereft, or Learning, the Doctrine they taught was a Denial of all the Pleafures of Life •, and the Conquer! they gain'd, was by being overcome, and being put to Death by their Enemies, fo that nothing but the Force of Truth and Juftice of their Caufe, could prevail up- on Mankind, and bring about their Converfion. As to the Truth of the Fact, it depends upon hiftorical Credit, which informs us, that there were fuch Per- fons as Chrift and his Apoftles, and that by their Means fuch a Converfion was made. Q^ All this mu ft be own* d by every Party that pro- fejfes it/elf Chriftian, but the Apoftles not living long enough to compleat the Work, how was it carried on ? The Heathenifti Worjhip was the prevailing Religion, for three hundred Tears after, in all Parts of the World, and in fome Nations nothing was done, in or- der to their Converfion till fever al Ages after, A. What you have infinuated is very much to our prefent Purpofe. Chriftianity was but gradually pro- pagated, during the firft three hundred Years after Chrift -, and even after that Time, only few Nations entirely embraced it. The remaining Part of the La- bour, was undertaken and compleated by Perfons in Communion with the See of Rome, who profefs'd the fame Doctrine, that is now taught by Roman Catho- licks'. The Converfion from Paganifm to Chriftia- nity, is entirely owing to them •, they were the In- ftruments Ninth ARTICLE. 125 ftruments employed in converting the French, Spani- ards •, Englifh, as alfo Norway , Denmark, Sweden, Poland, Hungary, and all the Principalities of Ger- many, and or late Years, Perfons of the fame Reli- gion, have brought to the Chriftian Faith infinite Numbers of the Inhabitants of both the Eaft and Weft- Indies. Q. Thefe are Facls that cannot be called in Queftion, as being fuppor ted by the fame hiftorical Credit, which gives Teftimony of the Propagation of Chriftianity dur- ing thefrft three hundred Tears. A. And if this be fo, there cannot be a ftronger Proof of the Truth of a Religion, and that they who were employed in the Work, were the Inftruments of Heaven. And that on the contrary, all thofe Se&s, who are divided from the Church of Rome, not being able to mew, or even pretending to lay Claim to the Converfion of any one Heathenifh Na- tion, are entirely deftitute of the divine AlTiflance; they cannot complain of Want of Opportunities, be- ing daily converiant in the Way of Trade with the Infidel Nations. They have learned Men among them, capable enough to inftrudr. them in Chriftianity, and of late have made little Subfcriptions to carry on that Work, but without any ErTed. God will not concur with fuch Inftruments, who are more zealous to fill their Ware-houfes, than propagate the Gofpel. Q What is meant by the laft Words of this Article, The Communion of Saints ? A. By Saints are to be underftood, all the BlelTed in Heaven, all the Faithful on Earth, and all the fuf- fering Souls in Purgatory : Between whom there is a Communion or Correfpondence, conformable to their Stations. The BlelTed in Heaven pray for the Faith- ful on Earth ; and the Faithful on Earth give Thanks to God for their Glory, and honour them, and beg their Prayers. The Faithful on Earth, pray for one another, by being united under the lame invifible Head, n6 Tbe CREED. Head, Chrift Jefus, and under the fame vifible Head to avoid Schifm, in the fame Faith to avoid Herefy, and in the fame Sacraments and Sacrifice, and Bonds of Love whereby they partake of each others Merits, and the Prayers of the Church. Q. Does not the Communion of Saints reach / whereby a Sinner renders himfelf incapable, for Want of proper Difpofitions; not that there is a Want of either Power, or Will in God, but becaufe Forgivenefs in that Cafe, is inconfiflent with his divine Juftice, and Nature of the Offence. Now as to the Power of the Church, it is under no Limitations where the Offender brings proper Difpofitions, hence the Novatians (who affected a Strictnefs of Difcipline, in order to feducethe People, and make them believe, they Eleventh ARTICLE. 129 they were more holy than others^ were condemned for Hereticks, pretending that the Church had not Power, to forgive fomeSort of Sins. Q. Is this all that is meant by the Forgivenefs of Sins ? A. No, by the Power of forgiving Sin, we are to underftand another Power flowing from it, viz. a Power of granting Indulgences. Q. What is an Indulgence ? A. This will be fpecified when we come to explain the Sacrament of Penance. The eleventh Article of the Creed. Q^ Tf/'Hich is the eleventh Article ? A. the Refurretlion of the Body. Q. In what does this Myftery confifl ? A. We believe that at the Consummation of the World, all Mankind fhall have their Souls and Bo- dies re-united, in order to mare equally of their eter- nal Fate . Q. What Neceffity is there for this Union ? And how is it poffible to refume the fame Bodies , which are changed into other Sub/lances, efpecially in Cafe of Cannibals, who eat one another, and may be fuppofed often to have but one Body, the Subfiance of one being become the Subfiance of fome other, by Difgefiion, &c. A. There is no abfolute Necefiity, only 'tis God's Pleafure it (hould be fo : Tho 1 there are fome con- gruous Reafons for that Re-union. Firft, Man in the State of Innocence, was defigned not to die, fo for the Recovery of that State, the Body and Soul mud be re-united. Secondly, as the Body and Soul concurr'd in good and bad, it is proper they mould mutually partake of the Effects, in a future State-, befides, I with- Ijo The CREED. without that Re- union, Man is not a compleat Being but imperfect. Q. Why was this Article infer ted in the Creed ? A. To prevent and guard againft certain Errors of thefe Days. Firft, Againft the Sadducees, a Seel: among the Jews, who denied the Refurredtion and Immortality of Man's Soul. Secondly, Againft Hy- meneus and Philetus (who as St. Paul fays) 2 Tim. Chap. ii. ver. 17, 18. Said the RefurrecVion was then over, expounding the Doctrine only of a fpiri- tual Refurrection from Sin to Grace. Q. Why is the Re fur region of Man, called in the Creed, the Refurreclion of the Body? A. To fhew us, that (whereas Man doth confift of two Parts, viz. Soul and Body) 'tis only the Body, which perifhes by Death, the Soul being im- mortal and confequently incapable of Refurre&ion, for nothing is revived but that which is firft dead. Q. How do you prove the Immortality of the Soul? A. Abftracting from Faith and divine Revelation ; I prove it. Firft ^ Becaufe the Soul is a fpiritual Be- ing, and confequently of a fuperior Nature to the Body, entirely diftinct from it, and independant on it -, and therefore 'tis not liable to be deitroyed by that which deftroys the Body. Secondly, As the Soul is a Spirit, it has no Parts, no Extenfion, and fo of its own Nature it is indiviftble, and incorruptible, and by Confequeiace immortal : For Death confifts in a Dif- fclution or Separation of one Part from another, which Diffolution can have no Place in that which has no Parts. Q. How do yo prove Man's Soul to be a fpiritual Subftance or Being ? A. Becaufe Man's Soul is endowed with a vaft Ex- tent of Thought and Knowledge \ with a Memory of in- numerable Things-, with a. free Will, which nothing con- trouls ♦, with Re a f on and an Under -/landing, capable of contemplating the higheft Truths, andfuchasare the moft Eleventh ARTICLE. 131 mod abftract from Matter, even the mod fubtie No- tions of Metaphyficks, the firft Principles of Sciences, the Laws of Argumentation, and infinite Series of Demonflrations, &V. capable of reflecting upon her- felf, and her own Operations, and the Manner how fhe acts •, unconfined by Time or Place as to her Ideas, and not to be fatisfied in her Defires, with any thinglefs than the one true and fovereign Good. Now no Mat- ter or corporeal Sub fiance alone, can be endowed with Reafon, Under/landing, and a confcious Life ; it being repugnant to the common Ideas of all Mankind, that meer Matter fhould be conceived thinking, underftand- ing or reafonning : And daily Experience teaches us, that this Principle of Life within us, which we call our Soul, is endowed with a Capacity of reflecting upon itlelf, and its own Faculties, upon the very Power of ReflecJion,and the Act thereof, and the Manner how it refiecls. Therefore this Principle of Life within us, cannot be material ; for it is evident that Matter can only act upon that which is material, whereas the Soul of Man conceives and contemplates many Things which are entirely abftracled from Matter, and have no Connexion with Matter, fuch as the Ideas of Uni- verfality, Spirituality, Infinity, Eternity, Truth, Wif- dom, &V. all which are entirely abftracted and di- ilinct from Matter. Therefore the Soul of Man muft be a fpiritual Being. Q How do you prove the general Refurreclion of the Body ? A. From many Texts of Scripture. St. Raul fays, If there be no Refurreclion of the Dead, your Faith is vain. 1 Cor. xv. ver. 12. 14. / know, fays holy Job, that my Redeemer lives, and in the latter Day Ifhall rife again from the Earth — and in • my Flefh I fhallfee God — / my f elf and not another. Chap. xix. ver. 25, 26, 27. As in Adam all die, even fo in Chrift Jhall all be made alive. 1 Cor. xv. ver. 22. Wis corruptible Body, fays St. Paul, muft I 2 * put 132 The CREED. put on Incorruption, and this mortal Body tnujl put o n Immortality, i Cor. xv. ver 53. Again, St. John in the Apocalypfe, fpeaking of the Wicked at the general Reiurre&ion, fays, they fh all feek Death and floall not find it, they Jhall eternally defire to die, and Death jh all ever fly from them. Chap. ix. ver. 6. Befides the Soul being immortal, and only one Part of the whole Man, it is imperfect without the other \ it is not in that State for which it was created ; it is therefore in a State of Violence unfuitable to its Na- ture -, and 'tis not likely that a Separation fo unnatural is intended to laft for ever ; but feems more agreeable to human Reafon to believe there is a certain Time appointed by Almighty God, in which all feparated Souls fhall relume their Bodies. This Argument our Saviour urged againft the Sadducees, and proved the RefurrecYion of Men's Bodies by the Immortality of their Souls. Matt. xxii. Q. The Manner of the Re fur region is not very in- telligible. Will the fame Body rife as to every Fart f At what Age or Size? Will the Wicked arife as well as the Jufi? A. Myfteries of Faith are not within the Reach of Man's Underftanding •, however, 'tis eafy to con- ceive that he who made all Things out of nothing, is able to collect the fcattered Parts of Man's Body, and replace them. As to Canibals % being nourifhcd fo as to claim the fame Body, 'tis a falfe and whimfi- cal Conceit ; they are not nourifhed entirely by hu- man Flefh : Befides, as there is an Increafe, fo there is a continual Wafte in human Bodies, fo that at laft, every one may recover his own. As to the reft that regards this Myftery, the Scriptures feem to fay, that every Body will be perfect, and as it were at Man's Eftate, no Blemifh, or Deformity: The Wick- ed as well as the Juft, will refume their Bodies, but not with the fame Circumftances •, the Bodies of the Twelfth ARTICLE. 133 the Juft, will be glorified, free from the Cloggs we now carry about us, and embelliftied with many rare Qualities. Q^ Can you give me any Account of the excellent Qualifications \ the Bodies of the Juft will be favoured with upon their RefurrecJion ? A. The Scriptures tell us firft in general, that they will be fo pure, as in a Manner to be fpiritualized, that is to fay, free from any Pain or Inconveniences. Secondly^ clear as Light, that is, tranfparent, every Body having a Clarity ', proportionable to its Merits. Thirdly , Agility , that is to fay, a Capacity of Moving as quick as Thought, from Place to Place, without any Impediment. The twelfth Article of the Creed. Qi Jl^Uich is the twelfth Article? A. Life Ever lofting. Q^ What is the capital Point to be believed by this Article ? A. That there is a future State, wherein both the Juft and Wicked mall remain for Eternity. The Wicked in everlafting Punifhment, and the Juft in everlafting Pleafures •, by enjoying the Sight of God himfelf. Whereby are condemned all Atheiftical Principles of thofe who denied the Soul's future Being and Immortality^ efpecially the Epicureans who plac'd Man's Happinefs in Riches, Honours, Pleafures, or a pretended Content of Mind. Q. This is what I fuppofe, you call true Happinefs or Beatitude. Pray give me a general Defcriplion of it ? A. Beatitude or the final Happinefs of the Juft, is a State wherein we are freed from all that is Evil, and enjoy all that is Good. I 3 Q. Why 134 The CREED. Q. Why is Beatitude everlafting? A. Becaufe otherwife it would not be perfect, fince the Fear of looting it would be a continual Torture to the Mind. Q. Can you give me a Defcription of Happinefs in the next Life, as to the Particulars following , viz. What is it to fee God? Will the corpGral Eyes behold him ? Did any one ever fee God whilft living ? What is it the Bleffed fee in God ? Have all the Juft an equa I Share of Happinefs ? Will the Jufl be happy immediate- ly after their Deceafe> or not till after the general Re- furreffion ? A. As to thole Particulars, fome Points we are to believe as Articles of Faith-, in others the Learned are divided, and may be free to judge at Pleafure. God cannot befeen by the corporal Eye, becaufe he is a pure Spirit: Hence the Anthropomorphites were condemn'd as Hereticks, for affirming God had a Body efTentially belonging to him. The corporal Eye can only fee God's vifible Effects. Again, no Man living can fee God according to the general Law of Providence ♦, for tho' the Scriptures fometimes feem to fay, that the antient Patriarchs and Prophets faw God ; yet 'tis to be underload only of Angels or fome vifible Thing reprefenting him, not that they faw God in his own Subftance. 1 purpofely fay, according to the gene- ral Law of Providence \ for 'tis a difputed Point among Divines, whether Mofes, St. Paul, and St. Stephen, were not by a particular Privilege, favour- ed with the Sight of God, even while they were alive. It is an Article of Faith, that the Soul is not naturally adapted to fee God, without fome fupernatural Afli- ftance, which Divines call the Light of Glory. The contrary Doctrine being condemned by the general Council of Vienna, againft thofe Hereticks called Be- gardi and Beguines, Anno 131 1. As to what the Bleffed will fee in God, the Scriptures affirm, 1 Jo, iii. 2. that they will fee him as he is in himfelf, Face to Twelfth A R T I C L E. i 35 to Face, i Cor. xiii. 12. Which imports, that they will fee the divine Nature, and three Perfons with his Attributes, and what is eifentiai to the Deity. Pfalm xxxv. 10. As is defined by the Council of Florence againft the Armenians , Anno 1438. 'Tis alfo a cer- tain Truth, that the Saints will one Way or other, have the Knowledge of feveral Things, efpecially fuch as belong to them, particularly the Prayers that are directed to them, by the Faithful on Earth > it being defined in the Council of Trent, that 'tis not a foolifh Practice to addrefs ourfelves to the Saints by Prayer : And from hence we may infer, that it is a Rafhnefs to affirm that they do not hear or know our Petitions; after all, we rauft not pretend that we can have a com- prehenftve Knowledge of God. As to the Equality of Happinefs, all equally fhare it, as to the primary Blefling of feeing God ; but there is an Inequality in the Manner, according to every ones Deferts, this Diflribution is required by the divine Juftice which rewards Men proportionably. As to the Time when the Saints mall be admitted to fee God, 'tis an Arti- cle of Faith, defined in the Council of Florence, that with regard to fuch as have nothing to be purged away, it will happen immediately upon their Deceafe. T^he ten Commandments expounded* Q. 117 HEN, by whom, and upon what Occafiov, were the ten Commandments delivered ? A. They were delivered by Almighty God to the People of Ifrael, through the Hands of Mofes y foon after they were freed from the Bondage of Egypt. The Occafion was, that they might have a more diftinct Knowledge of their Duty, by feveral Particulars being fpecified. I 4 Q^ Had 136 Firft COMMANDMENT. Q. Had they no Knowledge of their Duty before ? A. Yes, but not fufrkient for their Direction : Not only the Jews, but all other Nations were provided by the Light of Nature, to diftinguifh between Good and Evil-, but the World was become fo corrupted, that it was requifite to explain Matters more clearly, and recommend under diftinc~t Heads, the Obligations they lay under, in Regard of God and their Neigh- bour. Q. Bo the ten Commandments contain the whole of Man's Duty? A. They exprefs only fome general Points, yet fo, that all particular Duties are reducible to them. Q^ As how ? A. This will appear when we come to explain every Commandment in particular: Mean Time, 'tis fuf- ficient to obferve in general, that the Worlhiping of God, implies all Religious Duties, that immediately regard the fupreme Being. Honouring Father and Mother, fpeaks Obedience to all Sort of Superiors, The Commandments not to kill, fteal, commit Adul- tery, &c. extend to all the Duties we owe to our Neighbour. The jirfi Commandment. Q. TJ/^Hich is the firft Commandment ? A. Thou/halt not have ftrange Gods before me, Thou jhalt not make to thy [elf any graven Thing , nor the 'Likenefs of anything that is in Heaven above ', or in the Earth beneath », or in the Waters under the Earth: Thou /halt not adore nor worfhip them. Q. V/hat is imported by this Commandment ? A. Some Things are commanded, other Things are forbidden, other Things are not forbidden. Q. What is commanded ? A. Reli- Firjl COMMANDMENT. i 37 A. Religion. Q^ What is Religion ? A. 'Tis a Worfhip due to God. Q. By what Methods do we pay this Duty ? A. By Honour, by Obiation, Sacrifice, Prayer, Vows and Oaths, alfo by erecting Altars and Churches. Q^ What do you call honouring, and how is it com- monly exprefs'd in our Language? A. Honouring, is giving a Teftimony or Acknow- ledgement of fome Excellency or Qualification, and is called Adoration, Worfhip, Refpect, Reverence, &*. Q^ Which are the Excellencies or Qualifications to he honoured? A, There are feveral, fome are infinite belonging only to God \ others are the Perfections of Creatures, whereof fome are natural, as Wit, Beauty, Strength, and fuch like Qualifications, either of Body or Mind : Others acquired, as Authority, and all Arts and Sci- ences; others are fupernatural, as Grace, Virtue, &c. Q^ Is Honour equally due to all who are Makers of thoje Perfections ? A. No, not equally, but proportionably to the Excellency of the Object:. Q. How do you explain this Inequality of Honour ? A, Divine Honour is paid only to God. Civil Honour, to Perfons who enjoy natural or acquired Perfections; and a Religious Honour betwixt both, to fupernatural Qualifications. The holy Fathers called divine Honour Latria, and Religious Honour Dulia, to which'Divines add Hyperdulia, an Honour given, on Account of fome fingular Excellency, as that given to the Bleffed Virgin Mary, as being the Mother of God. Q^ J eafily grant, that civil Honour is due on Ac- count of natural and acquired Qualifications : And that Perfons are to be reverenced and refpecled on thofe Ac- counts, 138 Firft COMMANDMENT. counts, and that the fame is due to others who poffefs fuper natural Perfections. But is it not a harjh Expref- fion to fay, that Creatures are to be adored, or wor- fhip 9 d, or to flile that Honour religious that is given on that Score ? A. Words are to be taken in the Senfe, Cuftom, or Intention have fixed upon them. I own the Word Worfhip or Adoration, in the Language of the Church of 'England, is generally taken for divine Honour; tho' the Latin and Greek Words (Adoratio -n^w^a,) are frequently in the Scriptures applied to Crea- tures i ibmetimes the Word Worfhip or Adoration, fignifies Bowing or Refpect, in a more general Senfe. The Latin Word Cultus has a much larger Significa- tion, and has been ufed even by Proteftant Divines, to comprehend an inferior Honour. SteCamierus, Tom. ii. L. 18. Chap. i. And Junius againft Bellarmin, related by Bifhop Montague, in his Appeal, Page 255. So that fpeaking in the Language of the Church of England, 'tis the greatefl Calumny in the World, to fay or fuppofe, that Catholicks worfhip any created Being whatever, with the Adoration that belongs to God. C^ Ifhould be glad to be informed, in what Manner thefe Matters may be explained, fo as not to deprive God of the Honour which is proper to him alone ? A. This may be done by diftingufhing Worfhip into ieveral Branches, viz. relative, abfolute, external, internal. Relative Honour or Worfhip, is when a Thing is honour'd, not on it< own Account, but for the Thing it reprefents, as that paid to Images. Ab- folute Honour is, when a Thing, is honour'd for fome Excellency inherent in the Thing itfelf, as Learning, Holinefs, &c. tho' all Honour may be faid to be re- lative to God, becaufe all Excellencies are derived from him, and have a Relation to him. External Ho- nour or Worfhip, is paid by vifible Tokens, as kneel- ing, proftrating, bowing, uncovering, &c. Internal Ho- Firjt COMMANDMENT. 139 Honour, is an Acknowledgement of fome Excellency in a Thing without any outward Tokens. Q. Which of thefe Honours do you call RzWgious, and which Civil ? A. The Honour we pay to God, Angels, Saints to their Images, Pictures, and Relicks, may be (tiled Religious. The Honour we pay to Things on Account of civil Qualifications, we call Civil. The Reafon why the firft is called Religious, is becaufe they tend towards the good of Religion, either abfolutely or re- latively •, abfolutely when they are placed on God, his Angels, and Saints, who are qualified for it by divine and fupernatural Perfections inherent in them -,- or re- latively > as to Images, Pictures, &c. Which tho* they have no fupernatural Perfection inherent in them, yet they promote Religion by being a Means of fug- gefting religious Thoughts. Q. Which are the exterior tokens of Honour, belong- ing only to God? A, Sacrifice, Altars, Churches, Vows and Oaths. Q^ What is Sacrifice ? A. 'Tis the Offering of fome vifible Thing to God, by fome real Change in Acknowledgement of God's fupreme Dominion over all created Beings. This Ac- tion in all Ages and by all Nations, was appropriated only to God, as aifo were Altars, Churches, Vows, and Oaths. Q. The Pratlice feems to import more, otherwife, why does the Church of Rome offer Sacrifice, eretl Al- tars and Churches to Saints ? Do we not alfo make Vows and Promifes to Men, and fwear by Creatures ? A. Churches, Altars, £sV. are only confecrated to God, tho* they are deftinguimed, by the Names of Saints and Angels, who are alfo honour'd by thofe Foundations : But as for Sacrifice, 'tis directed or of- fer' d only to God. Promifes indeed are made to Men, but not Vows; and if we fwear by Creatures, fuch Oaths are either an Exprefs or implicit Invocation of God. Q, What i 4 o Firji COMMANDMENT. Q^ What do you fay as to the other outward Tokens of Honour, v\z. Kneeling, Bowing, &c. efpecially as to burning Incenfe? A. Such outward Tokens, are indifferent of them- felves, to fignify fupreme or inferior Honour, and de- pend upon the Intention of the Performer. Hea- thens made ufe of thefe to fignify a fupreme Honour, to the falfe Gods : Chriftians often make ufe of them, only to fignify an inferior, relative Honour : Hence to bow to Princes, kneel to Parents, to be uncover' d in Churches, cjfr. are Actions no Ways derogatory to the Honour we pay to God. As for burning Incenfe, tho' formerly it was a Token of divine, fupreme Ho- nour, Cuftom hasimpofed another Signification on it 5 it fignifies no more now than to reprefent the Prayers of the Faithful, mounting up into Heaven. Q^ What is Prayer, another Duty ordered by the firft Commandment ? A It is a raifing up of our Minds to God, whereby we beg for good Things, and to be free' d from all Evil; or in general, 'tis a Petition directed to another, in order to obtain fcmething returning Thanks for what is obtain'd, and celebrating the Donor's Praifes. Q. To whom may Prayers be directed ? A. Firft, to God the original Author of all Gifts. Secondly, to the Saints and Angels, that they may ufe their Intereft with Almighty God for us. Thirdly, to the Faithful on Earth, who pray for and defire each others Prayers. Q. / thought Prayer had been an All of Religion direcled only to God? A. All Prayers are direcled to God, either imme- diately, or by the Mediation of others, and even then they dire&ly implore God, tho' jointly they regard Saints and Angels. Q. What Occ a/ton is there for Prayer, feeing that God knows our Wants, without our informing him, and will grant what we want, if he thinks it conveni- ent ? Firji COMMANDMENT. 141 ent ? Again, what Occqfion is there to pray to Saints or Angels, ftnce we may, and are ordered to apply our- felves to God bimfelf immediately. A. Tho' God knows our Wants, he expects we mould be fenfible of them, and exprefs them, the Sub- jection we are under requiring that Duty, and that we may return Thanks and glorify his Name. 'Tis true, we are ordered to pray to God immediately, which we do by praying to Saints, the Prayers di- rected to them, including an exprefs Invocation of God. When we defire the Prayers of the Faithful on Earth, it does not exclude the Duty of praying to God, for as God orders uc, to pray for one another, 'tis exprefly complying with the Duty of Prayer to God. Q^ How many Sorts of Prayer are there ? A. Vocal and Mental, Publick and Private. Vocal Prayer is exprefs'd by Words; Mental is conceived only in Thoughts, and if it proceeds not to afk any Thing, 'tis call'd Contemplation. Publick Prayer is pronounced by the Minifters of the Church. Pri- vate Prayer, by private Peribns not deputed for that Office by Character. Qj Do we only pray with the Voice and Mind, are there not other Ways of praying ? A. The Voice is the Means whereby we petition, and give Thanks •, but all the Ceremonies accompany- ing Prayer, are a Part of Prayer, viz. Mufick, with other folemn Decorations; for thefe have a Voice and are Inftruments of God's Praife, tho' not fo as to ar- ticulate Words : Hence, Ceremonies have the Force of Prayer when religioufly performed. Q. What Difpofitions are required in Prayer, and what are the things we are to pray for ? A. On th# Petitioner's Part, there is required At- tention, becaufe Prayer is both a rational and a Chri- ftian Action. Q, What is Attention ? A. Tis 142 Firji COMMANDMENT. A. 'Tis an Application of our Thoughts, to what we are employed about ; and is two- fold external and internal-, the firft regards the Pronunciation only, the other the Senfe of the Words, or fome other pious Object in general. Q. Can thofe be [aid to fray, who make ufe of a Language they dotft under ftand? A. Yes, provided their Mind be always fixed upon God, and good Things. God is praifed in any Voice tho' inarticulate, as by Mufick, &c. i Cor. xiv. 2. Q^ What other Difpcfitions are there to render Prayer more perfecl ? A. Devotion and Fervour. The firft is a Prompti- tude of the Soul, for that Duty •, the other is an un- common Activity, exclufive of Wearinefs. Q^ When is the Duty of Prayer to be performed ? A. The Scripture tells us, we are always to pray ; which St. Auguftin expounds thus : We are not to underftand the Words literally, but that thofe are al- ways a praying who are employed in their refpective Duties. St. Luke, xviii. i. et i ThefT. v. 17. Q. Which are the prefix'd Times for Prayer ? A. Chiefly thefe, Morning and Evening, publick Days affigned for that Purpofe, Time of Trouble, Sicknefs and Temptation. Q. What Things are we to pray for? A. Some Things abfolutely, others conditionally, viz. Abfolutely r ^t pray for all fupernatural Gifts, Graces, the Converfion of Sinners, Infidels, a happy Death, Heaven, £sff. Conditionally, Health, Peace, fair Weather or Rain, yet all with Submiffion to the di- vine Will. As for Riches, Honours, and the Plea- fures of Life, they are not the proper Subject of Prayers, becaufe they are commonly prejudicial to the Soul. Q. What is a Vow ? A. 'Tis Firft COMMANDMENT. j 43 A. 'Tis a Promife made to God of performing fomc good Action. Q^ Explain it more at large. A. The Promife muft be, with an Intention to ob- lige ones felf : And the Thing promifed, muft be goody poffible, and better done than undone. Q^ What is a Promife ? A. 'Tis an engaging of ones Faith •, and a Breach of it is a lying to the Perfon, to whom 'tis made. Q. Are Vows made to Saints ? A. No, only to God, Saints are called upon as Witnefies. Q^ How many Sorts of Vows are there f A, Several, the Chief are abfolute, not exprefiing, or implying a Condition. A conditional Vow is, when a Condition is exprefs'd or implied. An ex- prefs Vow, is when the Thing promifed is exprefs'd in Words or Thoughts. A tacit Vow, is when the Thing promifed is acknowledged to have a Vow an- nexed ; as in the Vows of Priefts where Chaftity, &c. are not exprefs'd but implied. Afimple Vow, is that which is made without Ceremonies, appointed by the Church. A folemn Vow, is that which is made in the Profeffion of Religious Perfons, &c. Q^ In what Cafes are Vows lawful and valid, and when are they neither lawful nor valid? A. In the firft Place, a Purpofe or Intention to do a Thing, is no Vow, unlefs a Perfon does actually in Words or Thoughts oblige himfelf. If a Perfon ac- tually makes a Vow in Words, but declares he has no Intention inwardly to comply with it, or oblige him- felf, the Church will oblige him to ftand to his Vow, and he fins mortally, at leaft in Matters of Confe- rence. Vows made by Perfons in Sicknefs, in Dan- ger of Death, or by young Perfons, if they have a fufrlcient Prefence of Mind, are obligatory. A Vow to do Things which are unlawful or bad, or Things out of ones Power, or Things that are vain, indiffe- rent i 4 4 Firji COMMANDMENT. rent and of no Confideration, in order to promote Goodnefs, is invalid, and 'tis an Offence to make fuch Vows. Things that are indifferent of themfelves, may become Good by Circumftances, in which Cafes they may be vowed. Q. Why do Vows oblige? When do they Gblige? How does the Obligation ceafe ? Are Perfons obliged to peform Vows made by others ? A. Vows are obligatory of their own Nature, be- caufe not to keep our Promife with God, is deroga- tory to his Honour, and we lie to him in Fact. Hence the Scriptures commands us to comply with our Vows, otherwise we offend God. Num. xxx. 3. Prov. xx. 25. [fa. xix. 21. Q. Vows deftroy Freedom. A. Thofe who vow enjoy Freedom both before and after : They were at Liberty to vow or not vow, and when they had vowed, the Obligation they laid upon themfelves, no more deftroyed their Freedom, than the Commandments cfGod deftroy Freedom. Q. What Occafion is there of Vows to do Good^ are we not all obliged to do Good y both by the Law of Na- ture and God's pqjitive Law ? A. True, the Law of Nature, and divine Laws oblige us to do Good, but ftill we may ufe Means, and impofe a Law upon ourfelves, in order to be more punctual in obferving thofe Laws, viz. by fubmit- ting to Pains and Forfeitures, if we dffobey God : Again, the Law of Nature, and Law of God, tho' they command Good in general, and feveral Species of doing Good, yet they do not particularize Mat- ters, as to Time, Place, Perfons, or how they are to be complied with. For Inftance, the Law of God commands Obedience, Charity, &c. but it does not fpecify every particular Perfon whom we are to obey, or to whom we are to beftow Charity, or when, or how: Thefe we may impofe upon ourfelves by Vows. lam not obliged to give fuch a Sum, or to fuch a Perfon, Firft COMMANDMENT. 145 Perfon, or atfuch a Time, unlefs I oblige myfelf by- Vow. Q. What do you fay as to the Time, when a Vow is to be fulfill" d? A. The Rtrle is given in the 23d Chapter of Deuteronomy, ver. 2 1 . When thou haft vowed a Vow to our Lord thy God, thou jhalt not delay to 'pay it : Becaufe our Lord thy God will require it, and if thou delay, it fhall be reputed to thee as a Sin. Hence a Vow of immediately doing a Thing, is to be done the firft Opportunity : If no Time is mentioned, 'tis not to be dererr'd too long, left a Perfon become in- capable. Q. Is an Heir obliged to perform the Vow of his Parent ? A. A DiftincYion is to be obferved, between per- fonal and real Vows. For Inftance, an Heir is not obliged to vifit Rome or Jerufalem, becaufe his Fa- ther made fuch a Vow : But if his Father made a Vow to btrftow an Alms, he is obliged to perform it, if he tied himfelf to it by Promife and Confent, or if that Incumbrance is exprefs'd in the Settlement, becaufe 'tis a Debt of Charity and Juftice. Q. How does the Obligation of performing a Vow ceafe ? A. There are three Ways to make a Vow, not to be any longer binding, viz. Irritation, Commuta- tion, and Drfpenfation. By the firft, the Vow is de- clared never to be binding. By the feeond, 'tis chang- ed into another Vow of equal or greater Good. In the third, the Obligation is deftroyed uponajuft Account : But in all thefe Cafes, Superiors are to be confulted and followed. Again, the Obligation of a Vow ceafes, when the Matter becomes impofiible. Secondly, When it cannot be performed without Dan- ger of Death, or fome great Detriment to the Body, or temporal Lofs, in which Cafes a Difpenfation is to be obtained v Thirdly, When the fulfilling the Vow K be- 146' Firjl COMMANDMENT. becomes. unlawful •, for Inflance, in fubfequent Mar- riage, after a fimple Vow of Chaftity, efpectally if the other Party infill upon it. Fourthly, When the Mat- ter becomes indifferent. Ftjtbly, When it hinders a greater Good. Sixthly, When Superiors have a juft Reafon co grant a Diipenfation. Q. What is a Vow of 'Religion, and at what Age are Perfons capable of making it ? A. 'Tis a Vow of Poverty, Chaftity, and Obedi- ence ; and is either Simple or Solemn. A fimple Vow of Religion may be made by Men at fourteen, by Women at twelve, and if before, 'tis in the Power of Parents, to render it void, becaufe they are then under Tutelage. Afclemn Vow of Religion cannot be made, either by Man or Woman, before they have compleated the fixteenth Year of their Age. Hence the Council of Trent has declared, all fuch Vows null, which are made before that Age. C^ What is a Vow of Poverty ? . A. 'Tis a voluntary Renunciation of Property, in all worldly Goods confirmed by Vow. Q. What Grounds have you for this Pratlice ? A. Very fufficient Grounds -, becauie worldly Goods withdraw us from God's Service. Hence tho' we happen to poiTefs them, we are not to fet our Hearts upon them, but enjoy them with Indifferency, and make ufe of them, as St. Paul fays, as if we did j^ot not make ufe of them. 1 Cor. vii. 31, Hence our BlefTed Saviour advifes thole that would ferve him perfectly, to give all they have to the Poor. Matt. xix. 21. Conformably to this Advice, Vows are made to renounce Property, and be content with the Ufe of NecefTaries only, Q. What is a Vow ofChaflity? A. 'Tis a Promife made to God, of intircly re- nouncing the Pleafures and Allurements of the Flefh, and whereby a Perfon obliges himfelf never to marry. Firji COMMANDMENT. i 47 Q. What Motives can Perfons have, to lay fuel? an Obligation on themfehes ? A. Several, very much conducing to the Good of Religion, efpecially for fuch as are defigned for fpi- ritnal Offices : For the Goods of this Life, the Plea- fures of the Flefh, and the Care of providing for Chil- dren, occafion a continual DifTipation, and call Men off from attending to their Functions, as St. Paul ob- ferves, and therefore in the fame Chapter, he advifes fuch Perfons to live fingle. i Cor. vii. ver. 32, 33. et ver. 8. Q. Is it not unlawful to vow, what is not in our Power ; new Chaftity is entirely a Gift of God not in our Power? A. I own Chaftity is a Gift of God, fo are all other fupernatural Gifts-, bun yet God beftows Grace fuffici- ent to obtain them •, fo they cannot be faid to be Things out of our Power. Q^ Which are the Means provided by God, to ob- tain his fupernatural Gijts? A. The Sacraments, Prayer, corporal Mortifica- tions, &c. By which Means we obtain Grace, and overcome vicious Habits, and the natural Inclination we have to fin. The Sacraments are continual Chan- nels of Grace •, by Prayer we may hope to obtain whatfoever we afk for; by mortifying the Flefh, we are difpofed for Chaftity, Sobriety, &c. Q. I own thefe are the ufual Means God has left in his Church, to avoid fever al Sins, but as for Chaf- tity, Marriage is the proper Remedy appointed by God, and a Vow net to marry, rejecls this Remedy ; no Man ought to place himfelf in a State > where he is incapable of making ufe of that Remedy. A. 'Tis true, Marri ge is one Remedy to prefer ve Chaftity, and therefore all Perfons are at Liberty to make ufe of it, unlefs they oblige themfelves by Vow to make ufe of other Remedies, which are alfo affign- K 2 ed 148 Firji COMMANDMENT. ed for that Purpofe, and arc fufiicient when rightly applied. Q. It appears that Marriage is the only Remedy to preferve Chaftity, and by Confequence, a Vow to the contrary is unlawful. A. If Marriage were the only Remedy, all would be in a State of Damnation* unkfs they married: Be- fides Vis found by Experience, that Marriage is not always an effectual Remedy, feeing that thoufands are found to fin againft Chaftity, notwith (landing a mar- ried Life. As on the other hand Multitudes live chaflly tho' unmarried -, which is a Proof, that other Remedies are fufficient, and by Confequence a Vow of Chaftity, does not put it out of a Perfon's Power of living chaflly. Q^ Marriage is what God commands, therefore the forbidding Priefts and Religious to marry, is a wkked Dcclrine. A. Js the obliging Men to keep their Vows, which they freely made a wicked Dodlrine ? Tf fo, how will you excufe either Solomon, David, Mofes or St. Paul-, who teach us to pay that which we have vowed. // is better , fays Solomon, that thou fhouldft not vow, than that thou foculdli vow and not pay it. Eccl. v. 4, 5. Vow and pay it, fays holy David, unto the Lord y-ur God. Pf. lxxvi. 11. When thou haft vowed a Vow unto the Lord thy God, fays Mofes, thou jhalt not delay to pay it. Duet, xxiii. 21. St. Paul fays, that Widows, who marry after they have vowed Con- tinency, have Damnation, becaufe they have made void their firft faith. 1 Tim. v. 1 2. But becaufe the Pre- formation, was built upon many thoufands of broken Vows, it mull therefore be a wicked Do&rine in the Church to forbid fo horrible a Sacrilege. Q. St. haul fays, If they cannot contain let them marry. And in another Place y the Spirit and the Flefh are contrary one to the other, fo that you can- not r Firjl COMMANDMENT. 149 not do the Things you would. Again St. Paul fays, that Marriage is honourable in all. A. The two firft mentioned Texts, are a meer Cor- ruption in the Proteftant Bible, which wants a Refor- mation much more than the Catholick Church ever did. St. Paul here fpeaking of Perfons who lie not under the Reftraint of a Vow, fays thus {"according to the Greek Text) if they do not contain^ let them marry, 1 Cor. vii. 9. And again, The Spirit and the Flefh are contrary one to the other, fo that you do not do the Things that you would. Gal. v. 17. For which the Proteftant Bible put, If they cannot contain^ &c.—fo that you cannot do the Things that you would. The Reafon of this grofs and fcandaious Corruption is to make it patronize the Lewdnefs and Intemperance of the firft Ecclefiaftical Reformers. As to the Words of St. Paul, where he fays, that Marriage is honour- able in all. Heb. xiii. 4. We muft not imagine from hence, that it is honourable among all Sorts of Men, as you feem to infinuate •, for if fo, the Mar- riage of a Brother and a Sifter would be honourable, and that of thofe who vowed Continence, to whom the fame Apoftle fays, 'tis damnable. 1 Tim. v. So that the Meaning of the Apoftle is, that Marriage is honourable in all Things, that is, in all its Parts, and Circumftances, &c. Q. What is a Vow of Obedience ? A. Firft, We are to confider, what Obedience is, which is a Virtue, whereby we comply with the Will of a Superior: For as in natural and artificial Things, Inferiors are moved by Superiors, fo in hu- man Actions the fame is to be obferved, as both the Law of Nature and the Law of God do exprefly re- quire, to preferve Unity in a Community. Q. What if a Superior commands any Thing againft God's Law, or Things which no ways conduce to God's Honour, but only to try Obedience ? K 3 A. In 150 Firjt COMMANDMENT. A. In the firft Cafe, he muft not obey, unlefs the Cafe be doubtful. If the Thing commanded tends towards preferving the Rules of the Order, he is to obey. If the Thing be manifeftly indifferent, and no ways conducing to Virtue, as to lift up a Stone or the like •, 'tis the Perfection of Obedience to comply, but not required by his Vow. Q. What things are forbidden by the firft Command- ment ? A. All fuperftitious Practices. Q^ What is Superftition ? A. 'Tis a falfe Worfhip of God, either by paying fupreme Honour to any Thing, but the true God, or by honouring the true God, after an undue Manner. Q. Pray give me Examples of both Kinds ? A. Of the firft Kind is Idolatry, which pays di- vine Hi nour to Creatures. Q. In what Manner may Perfons commit Idolatry? A. Firft , When they regard Idols as Gods. Second- ly, "When they worfhip a falfe God, rcprefented by an Idol. Q. Is it not Superftition, and Idolatry to worfhip the true God, as he is reprefented by Piclures, and Images ? A. B^no Means. The whole Subftance of Wor- fhip centers in the true God; for what Refpect is paid to the Reprefentation, is only relative. Q. But the Jews were condemned by Almighty God, for worfhipping the true God by Reprefentations. A. This is a falfe Glofs put upon their Practice. The Jews were condemned on feveral Accounts: Firft) For efteeming the Images themfelves, to be Gods. Secondly, Becaufe they mingled the Adoration of Idols with that of the true God, pretending there- by to adore him. Q^ In what Manner is Superftition committed, by paying Worfhip to the true God> in an undue Manner ? A, \n Firji COMMANDMENT. 151 A. In general, whenever Religious Ceremonies are made ufe of, which either have a falfe Signification, or are defigned to produce Effects, which cannot be afcribed to God, or to any natural or artificial Caufe. Q. What Inftances are there of this Kind ? A. There are feveral Kinds of fuperftitious Prac- tices. The chief whereof are Divination, or foretel- ling what is to happen, or difcovering Secrets without proper Means, which not being made ufe of, the Devil either tacitly or exprejly mud interfere in the Matter. Q^ Give me an Account of the moft vulgar Superjli- tions of ignorant People? A. To believe Dreams, to judge from the Motion of the Planets and Stars, v/hich may ferve to pro- nounce on natural Effects, but not on the Effects of Man's Free Will. To foretell a Perfon's Fortune, by the Lines of his Hand ; to imagine fome Days are more lucky than others ; to pretend to cure Diftem- pers, by applying Things which have no Virtue, ca- pable of effecting the Cure, &c. Q. How do you excufe the Sacraments from Superfti- tion, feeing that the Elements, neither by Art or Na- ture, are capable of producing the Effects attributed to them ? A. Becaufe they have that Virtue by divine Infti- tution. Q. What elfe is forbidden by the Jirft Command- ment ? A. Sacrilege, Perjury, and Blafphemy. Q. What is Sacrilege?" A. 'Tis abufing Things, which are confecrated to the Service of God, and Religion ; and it regards Perfons, Things, and Places, viz. Priefts, Orna- ments, Images and Churches. Q^ What is Perjury ? A. 'Tis a falfe Oath, when a Perfon fwears what is not true, or to do what he does not perform, or even intend. K 4 Q^ What 152 Firft COMMANDMENT. Q. What is Blafphemy ? A. 'Tis injurious Language againft God, his Saints or holy Things, Q. What Things are not forbidden by the fir ft Com- mandment ? A. 'Tis not forbidden to make Pictures, or Images of God, Saints and Angels, nor to place them in Churches, or give them due Refpecl. 'Tis not for- bidden to preferve Relicks of holy Perfons, and (hew them due Refpects. 'Tis not forbidden to honour and defire the Saints to pray for us. 'Tis not forbid- den to blefs Bread, Water, Candles, or any other Creature appropriated to religious Ufes. Q. Does not the Commandment exprejly forbid mak- ing the Likenefs of any Thing in Heaven, or in Earth ? And tbo* it were lawful to make Images, they are not to be honoured in a religious Way, but only ufed in an hiftorical Way ? A. It does not abfolutely forbid Images, only con- ditionally, fo as not to worfhip them, nor adore them as Gods. Nay, God himfelf commanded Mofes, to make two Cherubims of beaten Gold, and place them at the two Ends of the Mercy Seat over the Ark of the Covenant in the very Sancluary. Exod. xxv. He alfo commanded a Serpent of Brafs to be made, for the Healing of thofe who were bit by the fiery Ser- pents : Which Serpent, according to St. John was an Emblem of Chrift. Jo. iii. 14. Befides, if all Images or LikenefTes were forbid by this Commandment, we mould be obliged to fling down our Sign-Pofts and deface the King's Coin. And becaufe a Perfon by his Image is capable of Refpecl or Difrefpecl, an hiftori- cal Ufe of them is not fufficient. Q^ How do you prove that there is a relative Ho- nour due to the Images or Piclures of Chrift and his Saints ? A. From the Dictates of common Senfe, and Rea- fon -, as well as of Piety and Religion, which teach us Firji COMMAND ME NT. 153 us to exprefsour Love and efteem for Perfons whom we honour, by fctting a Value upon all Things that belong to them, or have any Relation to them : Thus a loyal Subject, a dutiful Child, a loving Friend, va- lue the Pictures of their King, Father or Friend i and' thofe who make no Scruple of abufing the Pictures, or Images of Chrift and his Saints, would feverely punilh the Man that mould abufe the Picture or Image of his King. Befides, a relative Honour is allowed of and even practifed by Proteftants themfelves. 'Tis allowed of by Bifhop Montague *, a learned Prote- ftant Divine, who grants that there is a Reverence, or Veneration ; an Honour or Refpect, due to the Images or Pictures ol Chrift and his Saints. 'Tis practifed by them, in the Honour they give to their Churches, to the Altar, to the Bible, to the Symbols of Bread and Wine in the Sacrament, to the Name of Jefus, which is an Image or Remembrance of our BlefTed Saviour to the E,ar, as a Picture or Crucifix is to the Eye. Such alio was the Honour which the Jews gave to the Ark, and Cherubims ; fuch was the Honour which Mofes and Jcjhua gave to the Land on which they flood, as being holy Ground. Exod. iii. 5. Joih. v. 15. And fuch is the Honour which Catholicks give to the Images or Pictures, before which they kneel or pray •, fo that they do not give Divine Honour to them f , no nor even to the highell Angel or Saint, much lefs to Images' or Pictures, as fome maliciouHy (lander them with, and call them Ido- lators upon that Account \ but I would have our Ad- verfaries confider, that Mifreprefentation, Slander, and Calumny, is as much forbid by the Command- ments as Idolatry, Q^ What Grounds have you [or faying a 1'encrailcn to the Relic ks of Saints ? * Part 2. Origin urn. \ 145. et in F.piflomio. P. 318. *j Con. Trid. Sell- xxv, A. Be- j 5 4 Firfi COMMANDMENT. A. Befides the antient Tradition and Practice of the firft and pureft Ages, attefled by the beft Monu- ments of Antiquity > we are warranted fo to do, by many illuftrious Miracles done at the Tombs, and by the Relicks of the Saints, which God who is Truth, and Sanctity itfelf would never have effected, if this Honour paid to the precious Remains of his Servants, was not agreeable to him. * Q^ 1 own there is no harm in preferring Relicks, but we are not to life them fuperft 'it ioufy, afcribe Mira- cles to them, and impofe upon the World falfe Re- licks? A. The Church is free from Su perdition, in the Ufe of Relicks : They are preferved in Memory of the Saints, and to proclaim God's Glory. And Mi- racles, being wrought in all Ages by them, makes the Practice more authentick. As for falfe Mira- cles and falfe Relicks, all the Care imaginable is taken to difcountenance fuch Abufes. Q. Tou believe then, that great Miracles have been done by Relicks ? A. A Man mud have a good Share of Confi- dence that can deny it •, 'tis what the Devil could never do. And 1 think at prefent no learned Prote- ftant doubts of it : I refer you particularly to Dr. Cave, and to the Tranflators of Monfieur du Pinf, whole Words are thefe, " It pleafed God for the Te- «• ftimony of his Doctrine, and Truth ; to work *' great Miracles by the dead Bodies of his Saints, in ** Witnefs that they had been his MefTengers and M Inftnamenta of his Will." Q. Have you any Injlances in Scripture, of Miracles done by Relicks ? A. Yes, we read of a dead Man raifed to Life by the Bones of the Prophet Elifha 2 Kings xiii. 2J.V And, * See St. Aug. L. 22- Ac C:v. Dei. Cap. viii. et St. Ambr* EpUt. 85. et Serin. 95. f Cent. 8. Page 120, that Firjl .COMMANDMENT; t s $ 4 that the Handkerchiefs, and Aprons which had but touched the Body of St. Paul, caft cut Dc-vu's, cured all Difeafes. Acts xix. 12. Q. 'Then as to praying to Saints, God only is the Au- thor of all fpiritual Blejjwgs, and by Confequence the on* ' ly Object of Prayer. Chriit is our only Mediator q h oe Saints neither know our Necefiities, nor can hear our Prayers. God commands us to apply our f elves immedi- ately to him. We have no Precept or Example in Scrip* ture> to apply ourfelves to Saints, A. Thefe Difficulties are eafily removed when the following Points are confidered. Fir ft ^ That God by his divine Providence, has appointed certain Means whereby Men are to obtain their Ends, both temporal and fpirituaL Marriage to propagate their Species; Plowing and Sowing, to procure Bread and prefer ve Life. For fpiritual Ends, he has prefcribed Inftruc- tion in Religion, Prayer, Fafting 3 Alms, frequenting the Sacraments, and all moral Duties, in order to practice Virtue, and become happy Hereafter, Among other fpiritual Practices, he preicribes that of praying for one another; and if this beufeful while living, why is it not after Death, when Saints are more capable of being ferviceable by their Prayers. Q^ Before we proceed any farther •> pray tell me what you mean by praying to Saints ? A. We mean no more, than defiring them to pray to God for us. So that we do not pray or addrefsouf* felves to them, as the Authors, aniiivcrs of Grace and Glory; becaufe in this Senfe we Tioki it 01;;- Duty to pray to God aione. Q^ Why are not thefe Prayers of Saints, an I pation of God's Authority, who is, the Author oj fpiritual Bleffings ? A. For feveral Reafons. Fir ft, Becarif. wed^fire no more of rhe Saints, than that they would pray -for us, and wifch^ us to our common Lord, by fin- fvtents of him, who is bath oar and duv . that 156 Firjl COMMANDMENT. is, Jefus Chrijt our Saviour •, and furely no one will fay that Prayer for one another, is derogatory to Gp.i's Authority, while we are upon Earth. Secondly, We acknowledge God at the fame Time, to be the Origin of all BlefTings. Thirdly, Saints are apply'd to, only as Court Favourites, whofe Intereft is pre- vailing with a Prince, and does not lelfen his Autho- rity. Fourthly, Prayers to Saints illuftrate and extend God's Authority, becaufe they are an Inflance of his Efteem for -virtuous Perfons, whofe Petition he grants on their Account. Q. How do you prove that it is good and profitable to pray to the Saints -, and that it is an antient Cuftoni Jo to do ? A. Becaufe it is good and profitable to defire the Prayers of God's Servants here upon Earth: As St. Paul often does in his Epiftles. Heb. xiii. 18. Brethren pray for us. i Thejf. v. 25. And St. James fays, the Prayer of a righteous Alan avails much. James v. 16. Mofes by his Prayers obtained Mercy for the Children of Ifrael. Exod. xxxii. 11, et 14. Samuel by his Pray- ers defeated the Philijlines. \ Sam. vii. 8, 9, 10. And God himfelf commanded Eliphaz, and his two Friends to go to Job, that Job mould pray for them, promifing to accept of his Prayers. Job iv. 8. Nov/ if it be ac- ceptable to God, and good and profitable toouffelves, to leek the Prayers of God's Servants here on Earth; how mnch more of the Saints and Angels in Heaven ? It has been always the conflant Cuftom, and Practice of the Church, in all Ages, to defire the Prayers, or Interceflion of the Saints : This is acknowledged by Mr. Thorndike, a learned and Proteftant Author. " It is confefied, fays he, that the Lights, both of the " Greek and Latin Church, St. Bafil, St. Gregory " Nazianzen, St. Gregory NyJJen, St. Ambrofe, St. 46 Jerom, St. Auguftin, Si. Chryfoftom, St. Cyril of 4,4 Jerufalem, and St. Cyril of Alexandria, Theodoret, 44 St. Fulgentius, St Gregory the Great , St. Leo, 4t more lirjl CO MM AN D ME NT. \ S7 " more, or rather all after that Time, have fpokcn - fons may be excufed or are iney.cu fable in labouring and omitting to hear Mafs on Sundays, A. Servile Works are fuch as are ufually perform'd by Servants only, as digging, ploughing, mechani- cal Works •, but not writing, ftudying, &c. Apo- thecaries are excufed in making up Medicines, and Cooks in preparing Victuals by Necefiity : So Cattle may be fed, or any great Lofs hundred, by labouring on that Day \ as the Lofs by Fire or Water : So Glafs- makers and Labourers in Forges, may attend their Fires •, yet Mafs, and the reft, is to be attended to. Servants fweeping Rooms, &c. are excufed, but not warning without abfolute Necefiity. A frequent Cuftom of fhaving on Sundays, is not permitted. Journeys ought not to be performed unlefs in Necefii- ty \ but in thefe and all other Cafes, Mafs is always to be heard. L 2 Tbt 164 Fourth COMMANDMENT. T'be fourth Commandment. Q. flT^H A T is the fourth Commandment ? A. Honour thy Father and thy Mother. Q^ What is the general Senfe of this Commandment? A. By Father and Mother, are to be underftood, all Superiors whatever. Q. Why are all Superiors to be honoured and obey- ed? A. Chiefly becaufe they are God's Reprefentatives ; and again, becaufe they prefer ve Peace, and Unity in every Community \ laftly> becaufe they are Authors of many Favours to Inferiors. Q. Name the Per fins diftintlly, who are concerned in this Precept ? A. Subjects in Regard of Princes, and all fubor- dinate civil Magiftrates. All the Faithful, in Regard of the Pope, Bifhops, and Priefts. Children, in Regard of Parents, Servants, in Regard of Matters ; young Perfons, in Regard of their Seniors. Q. What are the Obligations of Children, in Regard of their Parents ? A. Refpect, both in Words and Actions, Obedi- ence, Love and Afliftance, when they are in Necef- fity > and in Confequence of this, they are not to enter into a married State, or any other Station, without confulting and expecting their Approbation, unlels they are unreafonable. Deut. xxvii. 16. Col. iii. 20. They are alfo to pay their Parents Debts, as far as Ju- ftice and Charity obliges them, and if their Parents have wronged any Perfon, either in Money or Land, Children are to reftore it, in Cafe they are in PofTef- fion of it. Afts v. 29. However, if Parents lay any unjuft Commands, or hinder their Children from be- coming Fourth COMMANDMENT. 165 coming Religious, when they are come to the Years of Difcretion, they are not to be obeyed. Q. What are the Punijhments and Bleffings relating to this Precept ? A. Obedient Children are blefs'd with a long Life, and temporal Felicity: Difobedient Children with temporal Miferies and a fliort Life. Q^ Is a jhort Life, always a Punijhment ? A. No, 'tis fometimes a Blefiing, as the wife Man fays, in the Book of Wifdom, He was taken away left Malice Jhould change his Heart ', and left any Evil might deceive his Soul. Chap. iv. ver. 1 1 . Q . What are the Obligations of Parents towards their Children ? A. In general they are to fee, that they are provided with all NecefTaries, both temporal and fpiritual, viz. To take care they are inftrucled in their Youth in the Chriftian Rudiments : That they obferve good Hours and Regularity *, that they correft them with Difcre- tion, neither with Severity, nor too much Indulgence ; for he that /pares the Rod, hates his Son, but he that loves him chaftifes him betimes. Pro. xiii. 24. To give them good Example by a regular Life, neither fpeaking, or acting indecently before them : To ex- hort them to keep Sundays and Holy-Days holy, and to frequent the Sacraments : To fettle them in the World, in fome commendable Station, and not to de- prive them of their Due, by fpending their Subftance* Not to threaten them into Marriage, or by ill Ufage compel them in fome Manner to enter into a religious State •, nor difinherit them, unlefs there be the high- eft Provocation : Not to mew any remarkable Partia- lity to one Child more than to another, which is often followed with great Difcontent, and Ruin of him, who is lefs efleem'd. Q^ What are the Obligations of Servants, and La- bourers to their Mafters. L 3 A. They 166 Fourth CO MM AN D MENT. A. They are to be obedient, refpectful, and exact- ly faithful in every Trutt and Concern committed to them \ punctually and carefully doing what is given them in Charge, and belongs to their Place \ rightly fpending their Time, Labour and Induftry, in their Matter's Service, as they know he expects and re- quires ; not letting him lofe by their Idlenefs, nor by making Advantage to themfelves of what belongs to their Mailer. According to that of St. Paul, where he exhorts Servants, to be fubjetl to their Mafiers, in ell Things pleafing, not contradicting, not defrauding them, but in all Things /hewing good Fidelity. Tit. ii. 9. And in another Place he commands them fay- ing, Servants obey in all Things thofe who are your Mafiers, according to the Flefh, not Eye Servers as pleafing Men, but with Simplicity of Heart fearing God. Col, iii. 22. They are likewife under a ftrict Obligation of Reftitution, of whatever Damage the Mafter fhall fuffer by their Fault, Idlenefs, Conni- vance, Concurrence, &c. They muft alfo live in Peace, Love and Charity with their fellow Servants. Q^ What are the Obligations of Mafiers to their Servants and Labourers ? A. The- Apoftle St, Paul informs us in thefe Words, Mafiers, fays he, give unto your Servants that which is juft, knowing that you have alfo a Mafter in Heaven. Col. iv. 1. To whom all Matters muft be accountable. They are obliged to ftand to the Promife or Agree- ment they made with their Servants •, to give them fuflacient and wholefome Meat and Drink, fit Lodg- ing, &c. They are not to employ them in any ill Office, Work, and the like; or require more of them than they can do, nor be too harfh or fevere with them ; nor make them labour on Sundays and Holy- Days ; they are obliged to inftrucl, admonifh and give them good Example, &c. If any provide not for his own, efpeci ally for his Domefticks, he has denied bis ^Fourth COMMANDMENT. 167 his Faiths and is worfe than an Infidel, fays St. Paul. 1 Tim. v. 8. Q^ What are our Obligations towards our fpiritual Superiors ? A. We mud love them, becaufe they are our fpi- ritual Parents, who in Chrift through the Go/pel have begot us^ 1 Cor. iv. 15. that is, are Authors of our fpiritual Life •, who are Nurfers of our Souls, and un- der God are the inftrumental Caufes of our fpiritual Good. We befeech you Brethren, fays St. Paul, to know thofe who labour among you, that you love them the more for their Work* s Sake. 1 Theff. v. 12. We muft hear, refpetl, and obey them as Chrifi's Am- bafTadors; the hearing or difpifing them, is the fame as the hearing or defpifing Chrift \ He who hears you, hears me, fays our Saviour, and he who defpifes you, defpifes me. Luke x. 16. So that we ought to fub- mit to them in all Things belonging to Faith, and the Government of our Souls. Obey your Prelates, fays St. Paul, and be fubjetl to them, for they watch, as being to render an Account for your Souls. Heb. xiii. j 7. We muft pray for them, that they may difcharge their Duties for the Good of their Flock. We muft alfo maintain or aflat them with Neceffaries for this Life, fince their Study, Labour, and Employ are to afford us Neceffaries for the Life to come. Let him 9 fays St. Paul, who is inftrucled in the Word, commu- nicate to him who inftrutJs him in all his Goods. Gal. vi. 6. Even fo has our Lord ordained, that they who preach the Gofpelfhould live of the Gofpel. 1 Cor. ix. 14, Q. What are our Obligations towards our Sovereign, and fuch temporal Governors as are placed over us ? A. We muft love them, honour them, obey them, and not fpeak ill of them. Thou (bait not revile, or mifpeak the Prince of the People. Acts xxiii. 5. We muft duly pay without Fraud to fuch, all due Taxes, Cuftoms, &c. Render to Casfar the Things that are L 4 Csefar's 168 Fifth C OM M AN D M E N T. Caefar's. Matt. xxii. 25. .Again, render Tribute to whom Tribute is due, and Cujhm to whom Cuftom, &c. Rom. xiii. 7. We mud pray for them, 1 exhort you, fays St. Paul, that Supplications, Prayers, &c. be made for Kings, and all who are in Authority , that we may lead a quiet and peaceable Life in all Holinefs, and Purity. 1 Tim. ii. 1. We mull obey them in all law- ful Things. Be fubjecl, for God's Sake, to every hu- man Creature, whether to the King as fupreme, or to Governors asfent by him, for the Punifhment of Male- factors. 1 Pet. ii. 13. Q. What are the Obligations of Superiors both fpi- ritual and temporal ? A. They are many and great, and in all their De- grees ought to govern thole under their Charge, with Charity, and Juftice ; to procure their Good, and defend them from Evil -, to correct and punifh thofe who obey not their juft Laws-, and to encourage fuch as duly obierve them ; wherein if they fail, they are an- fwerable to. God; but their failing in their Duty will not excufe, the Failing of Subjects on their Side. Q, What is forbidden by this Commandment ? A. All Difrefped, Stubbornnefs, and Difobedience to Parents, and all lawful Superiors, both fpiritual . and temporal. 7he fifth Commandment. Q. Tip H 1 C H is the fifth Commandment ? A. Thoujhalt not kill. Q. Is it always unlawful to kill another ? A. No, only where Murder is committed. Q^ What is Murder ? A. 'Tis a voluntary taking away a Perfons Life, by private Authority. Q, In what Cafes is killing no Murder ? A. When, Fifth COMMANDMENT. 169 A. When 'tis done by publick Authority, as when Malefactors are puniihed with Death, by the Magi- Urates, and in Time of War. Q. What other things are forbidden by this Pre- cept ? A. Interior Thoughts of Murder, or the Defire of any Perfon's Death: Anger, and Study of Revenge, injurious Words, that provoke Perfons ; quarrel- ing, ftriking and maiming another. Mat. v. 38 -> To defire ones own Death, to procure Abortion, Q. Is it lawful to kill ones f elf or to haft en ones own Deaths by Exceffes in Drinking , &c. or expofe ones f elf to Danger of Death ? A. Suicide is Murder, becaufe God alone is Ma- tter of Life and Death. When Exceffes manifeftly haflen Death, or the Dangers are manifeft, and Per- fons expofe themfelves to them, without jufl Caufe, there is a Kind of Murder. Q^ Do not Catholicks hold, that it is lawful for them to kill and murder Hereticks ? A. Not at all ; this is a mere Calumny impofed upon them •, Matt. v. 44. for we know, that we are commanded to love them, Rom. xviii. 20. and help them in their Neceflities, and to wifh them all the Good we wifh ourfelves, even when they would opprefs and perfecute us. And as the Church prays for their Con- verfion, fo ought we after the Example of our Saviour Chrift and all his Saints, to have great Companion for them, and pray to God for them, that he may mer- cifully enlighten and bring them to the Knowledge of the true Faith, that we may all make one Fold under one Shepherd. Luke, xxiii. 34. 1 Tim. ii. 1. Q. What do you fay as to nutfing out Children, and over laying them ? A* The Fathers exclaim againft putting them out to nurfe -, and when it is neceffary, wholefome, virtu- ous, and good natured Nurles are to be provided ; other- 170 Fifth COMMANDMENT. otherwife the Child may be ruined. The fame Care is required, in not overlaying; for many Children are fm other' d. Q. What fay you to ignorant Phyficians, Surgeons, &c. A. They are often guilty of Murder 5 altho' they don't do it on Purpofe, but by grofs, and culpable Ig- norance ; for Ignorance is efteem'd Malice, in him who is obliged to know. Q. You fay, that Anger, Hatred, Revenge, inju- rous Words, Fighting, Quarrelling, &c. are forbidden by this Commandment 5 if fo, what muft a Chriftian do when he is affronted ? A. St. Peter fays, he muft not render Evil for Evil, nor Railing for [Railing. 1 Eph. iii. 9. Our Saviour fays, blefs them, that curfe you ; do good to them that hate you -, pray for them that perfecute you. Matt. v. 44. He muft therefore receive the Affront with Humili- ty, Meeknefs, and Patience. Q^ But mult a Chriftian quietly permit himfelf to be beaten, wounded, killed and the like? A. No, in all thefe Cafes a neceifary and moderate Defence is lawful : And as long as the Aflault con- tinues, he may do his utmoft to defend himfelf. But, if once the Attack ceafes, it is no longer a Defence, but an unjufl Revenge, to ufe any farther Violence againft an Affailant. Q. You have faid enough concerning the Murder of a Man's Body ; pray let me hear what you have to fay of the Murder of a Man's Soul ; and who thofe are that are guilty of it ? A. You do well to enquire into this Point ; for alas ! there are but few to be found, who duly weigh, and well confider what a great Crime it is, to murder a Man's Soul. One murder'd Body gives alarm to a whole Country ♦, all that hear it are concern' d for fear the Cafe may ihortly be their own, if it fhould efcapc Fourth COMMANDMENT. 171 efcapeunpunifhed: And therefore they purfue the Murderer, that he may rather die, than do fo any more. But tho' the Number of poor murder'd Souls be much greater, yet there are many fo profanely wicked, as to make it their Diver fion *, and few fo truly Good, as to be ftruck with Horror at the Thoughts of it. A Man who makes his Neighbour Drunk, is a down-right Murderer of his Soul •, and yet he fo ftupid and wicked, as to laugh at his Ex- ploit, and triumph in his Iniquity. All thofe are guilty of this Murder, who either by Word, or ill Example, incite others to Sin, or divert them from doing Good : So that a Man who thus gives Scandal to his Neighbour, and draws him into any great Sin, it were better for him, that a Mill Stone were hang d about his Neck, and that he were caft into the Sea. As often as he makes his Neighbour guilty of fome grievous Sin, To often he multiplies the heavy Weight, which will, one Day, fink him into the Pit of Hell. Such a Man not only deferts God, and ferves the Devil, but as many Men as he engages in his Wicked- nefs, fo many Volunteers he raifes for the fame Service ; and thefe raife as many more to fight the Caufe of Hell, againft the God of Heaven : And thus the Murder of Men's Souls encreafes and multiplies to the 'End of the World. Q. What is commanded by this Commandment ? A. To defend our own and innocent Neighbour's Life, to exercife Works of Charity, both fpiritual and corporal, as our Neighbour's Need requires ; to render Good for Evil, and to pray for our perfecu- tors, as Chrift commands us. Rom. xii. 14. The 172 Sixth COMMANDMENT. The fixth Commandment. Q_ JJ7 ' HIC H is the fixth Commandment ? A. Thou Jhalt not cdmmit Adultery. Q^ What is forbidden by this Precept ? A, Not only Adultery, which is a carnal Act, with another's Wife orHufband, but alfo Fornication, hi- ceft, Sacrilege, wilful Pollution, Sin againft Nature* 1 Theff. iv. and all other excerior Acts which proceed from Luft. Q. What are the Things forbidden, which tend to Adultery, Fornication, or Luft ? A. All unchafte touching of ourfelves or others, as -Jfo unchafte or lew'd Difcourfe, luftful KifTes, filthy Songs, and Books, immodeft Pictures, &c. Q. How do you prove Fornication* and voluntary Pollution, to be grievous Sins ? A, Out of St. Paul, in his Epiftle to the Coloffians* ch. hi. v. 5. where he fays -, mortify your Members up- on Earth - 9 Fornication, Uncleannefs, Luft, evil Concu- pifcence, &c. for which the Wrath of God comes upon the Children of Incredulity. Q. Which are the particular Kinds of Luft ? A. Thefe will be fpecified when we come to ex- plain the feven deadly Sins. Q. Why is Adultery named in the Prohibition of this Commandment, rather than any of the other Kinds ? A. Becaufe, befides the Impurity of the Act, and the Injuftice againft our Neighbour, and Injury to the Sacramen; of Matrimony ; it contains alfo a wrong done againft, the common Wealth, in regard, that lawful Sixth COMMANDMENT. 173 lawful Heirs are deprived of their due by Baftards : And therefore a married Woman who knows for cer- tain me has Baftards, V n ° are accounted as her law- ful Children, is bound byTparing and other Means, to endeavour to recompence "the Lofs, that her Huf- band's lawful Children, or next Heirs mall receive by her Baftards. Q. Is it lawful for a Man to difmifs his Wife upon Account of Adultery ? A. Yes, if the FacT; be evident. Q^ Can he who hath fo difmifs" d his Wife marry another during her Life ? A, No, by no Means ; for he that difmiffeth his Wife, fays our Saviour Chrifl, and marries another, commit teth Adultery. Mat. v. 32. And St. Luke fays, he that marries her that is fo difmifs 9 d commits Adultery. Luke xvi. 1 8 . Q. Can a Wife that is fo difmifs* d from her Huf- band marry again during her Hufbantfs Life ? A. No fhe cannot. Q^ How do you prove foe cannot marry again? A. From the firft Epiftle of St. Paul to th< Corin- thians , where he fays, tothcfe who are joined in Wedlock, not I only command, but the Lord, that theWije depart not from her Husband : But if fhe fh all depart, that fhe remain unmarried, Chap. 7. ver. 10, 11. And in the fame Chapter he fays, a Woman is bound by the Law, fo long as her Husband lives \ but if her Husband dies, fhe is at Liberty to marry whom fhe will. Q. What is commanded by this Commandment ? A. It commands Hufbands and Wives to love and be faithful one to another, which is a mutual and un- changeable Right, not transferrable to any other during Life. Whoever entices a Wife to this Sin, robs her of her Innocency, the Husband of the Love, and Faith- fulnefsof his Wife, to which he has an incommunicable Right, and may bring other irreparable Mifchiefs. Q^ How 174 Seventh COMMANDMENT. Q. How is this abominable Sin of the Flejh to be avoided ? A. The beft Means for avoiding it, is to beware of bad Company, and the Occafions of the Sin, to fhun Intemperance, and efpecially Idlenefs ; to faft and pray, confefs often, and communicate with much Devotion. The /event h Commandment. Q. J/ffH I C H is the f event h Commandment ? A- Thou Jh alt not fteal. Q. What is forbidden by this Commandment ? A. All unjuft taking away or detaining our Neigh- bour's Goods, either by Stealth or Robbery, or any other Way : As alfo all fraudulent Ways in buying or felling, exchanging, or in other Contracts; all Ne- glect of Truft or Fromife; all unjuft Gain, all De- ceit by Words, or Deeds •, finally all unjuft W 7 ays whatever, which caufes Dam age to another, i Cor. vi. 10. Lev. xix. 35. Prov, xi. 1. Q. What is Theft \ and how many Ways are there of committing this Sin ? A. Theft in general, - is a taking away or detaining what belongs to another : If it be done privately, 'tis called fimfle Theft : If by Violence, 'tis called Ra- pine : If it is a Thing confecrated to God, or taken from a Church or any facred Place, 'tis facrilegious Thett : If the Publick is robb'd, 'tis called in the Law Peculatus : If Cattle are ftolen, 'tis call'd abegeatus y or driving. And 'tis to be obferved, that the Sin is fo much the greater or lefs-, as the Prejudice which is done, is greater or lefs, and fo it is a mortal Sin, when the Thing that is taken is of a confiderable Value in itfelf, or Seventh C MM JIN D MEN T. 175 or when it is confiderable in Refpedl of the Perfon, from whom it is taken •, as a Penny is a confiderable Lofs to a Beggar, and twelve Pence to an ordinary Man. Q. How many particular Ways are there offtealing or depriving others of their Right ? A. They are almoft numberlefs, according to dif- ferent Stations, and Circumftances: The Chief where- of are Servants , who give away their Mailer's Goods, Meat and Drink, without their Knowledge and Con- fent ; or who put more upon their Mailer's Account, than they have laid out •, or who by their Negligence permit their Mailer's Goods to be loft. Gamefters, who cheat or take advantage of the Ignorance, or In- capacity of thofe they play with. Agents or Stewards who take Premiums, without Leave from thofe who employ them. Dealers, who conceal any confider- able Fault in the Goods they difpofe of. Taylors, and others, who retain Part of the Stuff" of which they make Cloaths, or other Things. All thofe who to the Lofs of their Creditors, do defer, and put off paying their Debts when they are able ; as alfo thofe who de- fer to make Reftitution. Phyficians and Surgeons, who prolong their Patients Difeafes on Purpofe to gain by them. UJurers and Notaries, who make Contracts of Ufury. Judges, who knowingly judge a Caufe wrongfully. All Lawyers and Advocates, who pro- long Proceffes with Deiign to gain by them. Thofe who buy of Children, or of fuch, as know not the true Value of Things. Such as buy or receive ftolen Goods, knowing them to be fuch. Exaclion for Ser- vice, where the Price is not fixed, by Law or Cuftom. Wives, who difpofe of confiderable Things, without the Knowledge of their Hufbands. ,Alfo thofe who coin falfe Money. All thofe who do not give Alms to the Poor, according to their Ability \ and fuch as feign themfelves to be poor, and receive Alms when they 176 Seventh COMMANDMENT. they have no Need, fo take that which belongs to others. Q. When may P erf oris be excufed from Sin, t ho* they take or detain what belongs to others ? A. A Perfon in extreme Neceffity, may take Bread or other Food, where he finds it. A prefumptive Leave of the Matter may excufe a Servant, difpofing of fome fmall Matters. In other Cafes, when the Thing is only a Trifle, 'tis but a venial Sin. Q. Is it Theft to keep what we find ? A. The Rule is this, if it is a hidden Trealure of long (landing, we are to obferve the Laws of the Country : If it is a Thing cafually loft or mifplaced, publick Inquiry is to be made after the Owner, and when he is found out, 'tis to be reftored -, if he can- not be found, it belongs to the Poor, according to the Cuftom of the Church, and if he wh© finds it is poor himfelf, he may keep it with the Advice of his Con- feflbr. Q. What is the great Obligation all Perfons lie under who are any Ways guilty of Theft ? A. They are obliged to make Reftitution, accord- ing to that of St. Paul, render to all Men their due. (^ What is Reftitution ? A. 'Tis an Act of Juftice, whereby the Thing is reftored, to the true Owner, and all Lofsand Damage repaired. Q. Who is the Perfon that is to make Reftitution ? A* In the firft Place, he who fteals or detains what belongs to another. Secondly, All thofe who are Ac- complices and concur with him. Ol By what Means do Perfons ufually become Ac- complices, fo as to be obliged to reft ore ? A. A Servant who is employed by his Mafter. He who commands. He who approves of the Injuftice. He who protects Thieves, and knowingly receives ftolen Goods. He who by his Office is obliged to inform, and hinder Perfons from committing Injuftice. Q. How Seventh CO MM AN D MB NT. i 77 Q. How are thefe Concurrences to be under ft cod? A. When the Concurrence is the Occafion of the Theft, or of Non- reftitution they are obliged to re- ftore the whole, or the Part, accordingly as they par- take of the Things that are flolen -, otherwife they lie under no Obligation of Reftitution, tho 5 they Siq in the Injuitice. Q. If a Per fon buys Goods , which he certainly knows are ftolen, is he obliged to Reftitution ? A. Yes, or otherwife an Equivalent, if the Owner is known, and requires it. Q^ What are thofe obliged to, who confume by Eat' ing and Drinking, the 'Things that are ftolen ? A. They are obliged to reftore an Equivalent, to what they have deftroyed. Q. What if a P erf on buys a ftolen Thing, not fuf- peeling it was ftolen ? A. If he buys it at lefs Price, when he knows the Owner, he is obliged to reftore the Thing, or the full Price •, being firft indemnified as to the Charge. Q^ When is Reftitution to be made in Cafes of Da- mages ? A. Wilful Damages are a Sin, and require Refti- tution, but Damages that happen by Accident, and where there is great Dilligence ufed to hinder them, are not a Fault in the Sight of God, and oblige not to Reftitution, unlefs by Contract, or that the civil Law orders it. When there is a Neglect, or not a fuffici- ent Care, 'tis more or lefs a Sin, and fome Kind ot Reftitution is required, both in the Court of Conici-* ence and Law. Q^ Is he who receives Money, Eatables, cr other Things, confumable by Ufe, called Loan, obliged to Reftitution ? A. Yes, becaufe in thofe Things, the Dominion is in feparable from the Ufe, and transferred by the Con- tract, fo that the Borrower is to make good the Lofs. M Q±Is 178 Seventh COMMANDMENT. Q^ Is he who borrows a Thing, by the Contrail called accomodation, that is, whereby not the Domi- nion, but the Ufe only is conferred, obliged to make good the Lofs, or Damage, as in hiring a Horfe, or the like ? A. If he does not wilfully abufe it, and takes great Care to have it returned fafe, he is not obliged to Re- ftitution, unlefs the Bargain be otherwife: Yet in fome Cafes, he is obliged to make all Good, viz. If he re- turns it not by a careful and creditable Perfon. If he puts it to any other Ufe, than for what it was lent, as rid- ing a Horfe out of the Way, or keeping it longer than the Time : Tho' if it be ftolen in the Road, for which it was hired, he is not obliged to make it good, unlefs he borrowed at all Events. If a Perfon bor- rows a Thing that is faulty, and does not know the Fault by the Lender's Information, the Borrower is not obliged to make good the Damage. Q. Is a Perfon obliged to /land by the Lofs of a Houfe, that is indamaged by Fire, Water, or falling down, &c? A. If it happens by the Hirer's Fault, he is ob- liged to make Restitution; or without his Fault, if that be fpecified in the Contract Q. What Reftitittion is to be made for the Lofs of Goods, Lofs of Life, corporal Damages, and Lofs of Reputation ? A. As for Goods, the fame in Specie are to be re- ftored, otherwife an Equivalent. If the Goods were capable of fructifying, fuch Damages are alfo to be made good, by a prudent Arbitrator's Opinion. In the Cafe of killing, Reftitution is to be made to the Family, or Heirs, where proper Judges are to make an Eflimate of the Lofs, confidering the Perfon's Age, Ufefulnefs, Gains, 65V. The like Eflimate is to be made, in the Cafe of wounding or occafioning the Lofs of a Leg, an Arm, a Hand \ and what might be the Damage, confidering the Perfon's Age, and Seventh COM M A NDME N T. i 7g and Occupation, or Imployment. As to the Reditu- tion of Reputation, three Things are to be confidered. Firfty Whether a Perfon has really fuffered in his Re- putation. Secondly, Whether his Reputation was not loft before. Thirdly ', Whether he has not recovered his Reputation. Now if a Perfon has loft his Reputa- tion, or it is lefiened, the Defamer is obliged to Resti- tution, and make good all the Lofs he fuffers, in his Vocation, by the Defamation. Q. What Method is to be ufed hi reftoring a Perfon' s Reputation ? A. If a Perfon is defamed, by fpreadinga Calumny; the Calumniator is to own the Fiction, before thofe he has Ipoke it to, and confirm it with an Oath, if thought neceffary: Ifwhathefaid was true, but de- vulged to thofe who were before ignorant of it, he ought to own he was in the wrong, in fpeaking Evil of him, and to take all Opportunities to praile him, and fpeak well of him, on Account of his many good Qualities. If he cannot re-eftabliih his Reputation by this Method, he is to make him Satisfaction fome other Way, by the Advice of his Confeffor, andef- pecially by repairing his Lofs in a pecuniary Way. Q. What Refutation is to he made, by fuch as take Game? A. Several Things are to be confidered. All wild Creatures, Birds, Beafts, and Fifh, are common and belong to the Captor, if taken without Trefpafs to others. Taking of wild Creatures, may be prohibited to fome, by human Laws ; but then fuch as are qua- lified are obliged to make Damages good, unlefs fomething is exprefs'd by contract to the contrary. When wild Creatures are inclofed, by Perfons qualifi- ed, 'tis Theft to kill them in the Inclofure, or even out of the Inclofure, if they are accuftomed to return into the Inclofure, and there is an Obligation ofRe- ftitution : If they return never into the Inclofure, 'tis not Theft to kill them out of it ; as Birds, Hares, &c. M 2 .The 180 Seventh COMMANDMENT. The fame is to be faid of Fiflv, and tho' the Law may forbid inch Captures under Penalties, the Captor is not obliged to Reftitution. Such wild Beads as feed Upon the unqualified Peribns Goods, and by the Law of Nature, being no Man's Property, belong to him who firft takes them. Binsfield lays, 'tis not lawful to ufe Art in drawing Pigeons to ones own Dove- houfe. Q_ What Reftitution is to be made in Point of Germ- ing and Wagers ? A. What is won by gaming, from thofe who have not Dominion, as Children, drunken Perfons, or manifeftly unfkilful, is to be reftored : Much more whu-.t is won by cheating, or any indirect Way of drawing in Perfons. In thefe Cafes human Laws are to direct. He who certainly knows he (hall win a Wager is obliged to reftore. Q^ To whom is Reftitution commonly to be made ? A. To the Perfon injured, or in Cafe of his Death to his Heirs: But if the Perfon injured cannot be found, after diligent Inquiry, Reftitution is to be made to the Poor. Q. What other Circumftances are to be cbferved in Reftitution ? A. As to the Manner, publick Injuftices are to be recompenfed by the Perfon offending, private Inju- ftices by Proxies, on Account of Reputation. Things in kind are to be reftored firft, then an Equivalent. As to Debts, the Laws of the Kingdom are to be ob- ferved, and commonly Debts by Contract are to be fatisfied, before thofe by Theft, &c. unlefs where a greater Neceftity intervene. When the Owner cannot be found, the Advice of the Confeftbr is to be fol- lowed. Q. When is Red hut ion to be made ? A. The Precept being negative, it obliges always, and at all Times ; to that Reftitution is to be made immediately, unicis there be a juft Cauie of Delay, and Eighth COMMANDMENT, 181 and without this the Sin increafes. Hence a Perfon who either denies to reftore, or notably defers it, or will not reftore till Death, is incapable of Abfolution: But if he has a Leave from his Creditors to delay, then he is not obliged to reftore immediately. Q^ Can a Perfon be excufed from making Reftitu- tion ? A, Never, only in two Cafes. Pirft, When the Perlon injured forgives the Debt. Secondly, When the Debtor labours under an abfolute Incapacity. Q^ What Rules are there to judge of a Perfon' s In- capacity ? A. If he is always in extreme Neceflity, he is ab- folutely incapable. No one is obliged to deprive him- felf of the Means of living, in a moderate Way \ yet he is obliged to cut off all fuperfluous Expences, and fo Time after Time pay Part, and bring himfelf into a lefs Compais \ but if the Creditor is under any Want, or Qppreflion, the Debtor is more obliged to want Conveniences, than the Creditor. The eighth Commandment. Q^ TT/'H ICH is the eighth Commandment ? A. T'houfhalt not bear falfe Witnefs againfi thy Neighbour? Q. What is forbidden by this Precept ? A> All Injuftices againft others by Words. Q^ Which are the principal Matters to be confidered on this Occafion ? A, All falfe Proceedings by Words ; both in open Court, and publick or private Converfation, viz. of Judges, Witnefifes, Informers, Pleaders, and by Secrecy, Promifes, Liars; as alfo Equivocation, mental Refervation, Hypocrify, Flattery, Whifper- ing, ralh Judgment, Detraction, &V. M 3 Q. What iB2 Eighth COMMANDMENT, ■ Q^ What is a Judge? A. He who is appointed, by the fupreme Power, to adminifter Juflice, according to Law. Q. Which are the Qualifications of a Judge? A. Chiefly thefe three, Authority^ Jujlice and Knowledge -, in Defect whereof, his Sentence is either ?iully unjuft^ or rafh. Q. How upon Def eel of Authority? A- When he acts without Commifiion. When Perfons are judged, who belong not to his Jurifdic- tion. When he judges Matters, where Perfons are exempted. When he paffes Sentence upon hidden Matters, viz. fpiritual Matters in open Court. Q. How upon a Def eel of Juftice ? A. When he omits to do Juftice, out of Fear of offending fome great Perlbn. When he is drawn away by Gifts, and Bribes. When he offends in pafling Sentence either out of particular Affection, or Hatred againfl the Perfon. Q. How upon a Def eel of Knowledge and Prudence ? A. When he is ignorant of the Law. When he goes upon Conjectures, and flight Proofs. W T hen he obferves not the Methods of the Law, as to Wit- neffes, and by attending to their Character, &c. Q. In what Things is the Judge to be dire tied, in order to acl with Kuowledge and Prudence ? A. He is not to follow his own private Opinion, but proceed according to the Proofs, which appear in Court. He is not to pardon Crimes, without the Licence of the fupreme Power, unlefs the Crimes be contained in his Commifiion : There muft likewife be a juft Caufe for the Pardon, and 'tis never to be grant- ed, till Juflice is done to the injured Party, both as to Body, Goods, or Reputation. Q. Is a Judge obliged to Rejlilution, when he paffes Sentence without Authority, Juftice or Knowledge ? A. He is to make good the LofTes, the innocent Perfon fuftains by fuch a Sentence. Q. What Eighth COMMANDMENT. 183 Q. What Obligation is there of informing againft a Criminal? A, When a Crime manifeftly tends towards the Subverfion of the publick Good, all publick Officers in the firft Place, are obliged to inform, and even all other private Perfons, when the Publick is in Dan- ger. Some Divines extend the Obligation, to be- come an Informer in the Court of Judicature ; others think a private Information fatisfies the Obligation without being a Proiecutor. Q. What are the Obligations of a Witnefs ? A. Firft > He is obliged to appear and give in his Teftimony, when he is called, according to Law, by a lawful Superior. Secondly r , When he is called in the aforefaid Manner, and refufes to appear, he fins mortally, and is anlwerable for the Damages another fuffers, for Want of his Evidence. Thirdly , If the accufed has nothing aliedged againft him, but his Crime is a Secret, and caufes as yet no Infamy, a Witnefs who can fpeak plain to the Facl, is not obliged to appear. Fourthly^ If a Perfon can free an Innocent from Death, or Infamy, by appearing as a W 7 itnefs, he is obliged in Confcience to give his Te- ftimony, tho' not required by the Law : Otherwife no one unlefs commanded, is obliged to become Wit- nefs againft another. Fifthly , To take Money to be- come a Witnefs, is a mortal Sin, unlefs it be what is allowed for the Expences of his Journey. Laftly, A falfe Witnefs is obliged to reftore what Damage is oc- cafion'd by his Evidence. Q. What is the Obligation of a Counfelkr> or Plea- der at the Barr ? A. If he undertakes a Caufe, which he knows to be unjuft, he fins, and is obliged to Reftitution. If he undertakes it out of Ignorance, he is culpable accord- to the Degree of his Ignorance. If he is doubtful of the Juftice of the Caule, he may undertake it, but is obliged to acquaint his Client with his Doubts -, and M 4 he 1 84 Eighth COMMANDMENT. he muft defift, as foon as he finds the Caufe is unjuil. He may take a Fee proportionably to the Caufe? Labour, and Time, but is not to exact what is unrea- fonable, but be guided in his Demands by the Laws, and Cuftoms of the Country. He is obliged in Cha- rity to undertake the Caufe of the poor innocent Par- ties, otherwife he fins mortally: He fins, if he con- tracts with his Client to have the half, third, or fourth Part of what is contended for ; becaufe this admini- fters Occafion of ufing Knavery, by fo large a Com- penfation. Q. What is a Lawyer, &c. obliged to, who for Want of Skill, draws a Will, whereby the right Heir is deprived of his Inheritance he was defigned to en- joy? A. He fins, and is obliged to make good the Lofs. He is alfo guilty in the fame Manner, who conceals and produces not a Writing, which is requifite to do juftice to another. Q. What is a Secret? A. 'TisaThing private from the World. Q. How many Secrets are there ? A. Some are flriclly fo, and only known to a Man's felt ^ others in a larger Senfe, only known to few $ again fome are Secrets of their own Nature, as 1 noughts -, others may be known by others, as all outward Actions. Q^ By how many Ways are Secrets committed to others ? A. Chiefly three Ways, viz. In facramentalCon- fefiion, Secondly, by an Occurrence, whereby a Per- fon out of ConfeffioQ becomes acquainted with a Thing, which if farther publifhed may become detri- mental to his Neighbour. Thirdly, when a Thing is communicated to another, with a Promife ofnotpi.b- lifhing it, either in exprefs Words, or tacitly, by afking Advice, and with fuch Circumftances, that the Perfon Eighth COMMANDMENT. 185 Perfon to whom it is revealed, may eafily peceive he is under an Obligation not to publifh it any farther. Q^ In what Cafes is it lawful to reveal or not re- veal Secrets ? A. The Secrets of facrarriental Confefiion, are not to be revealed, under a mod grievous Sin, unlefs the Penitent allow of it. Yet if a Perfon out of Confef- fion fays, I tell you this as under ConfeiTion, he is ob- liged to conceal it, by the Law or Nature, tho' not under the Seal of Confefiion. When a Perfon knows by any Way, the fecret Sin of another, if he reveals it fo that the Perfon is damaged, either in his Goods, Body, or Reputation, he fins grievoufly \ and Sylvius fays, both againft Charity, and Juftice, fo as to be obliged to Reftitution. When a Perfon promifes to keep a Secret, he fins grievoufly if he reveals it even to a Superior, unlefs it is a trivial Matter, and then 'tis only a venial Sin. Yet if a Secret is committed . to a Perfon, which of its own Nature, tends to the publick Lofs, or any great private Detriment to ano- ther, if he cannot hinder it, by fraternal Correction, it is lawful, and he. is obliged to reveal it to proper Perfons, and according to Law. Q. Is it allowed to open others Letters, or pry into fecret Writings ? A. Not without exprefs or preemptive Leave, un- lefs a Parent, or Tutor take that Liberty: Much lefs is it lawful to have a Hand in diframatory Libels. Q^ What is a Lie? A. 'Tis fpeaking contrary to what one believes, with a Defign to deceive. Q. Is it in no Cafe lawful to lie ? A. No, 'tis ill in itfelf, fo never lawful: Secondly* 'tis unlawful, becaufe Veracity is neceiTary to the Pre- fervation of human Society. Thirdly, 'tis abfolutely forbid by God. Thou fh all not lie, neither fh all any Man deceive his Neighbour. Lev. xix. 11. Better a Thief, than the continual Cuflom of a lying Man -, but both i86 Eighth COMMANDMENT. both fiall inherit Perdition. Eccl. xx. 27. Lying Lips are abominable to our Lord. Prov. xii. 22. Lie not wte to another. Col. iii. 9. Says St. Paul, 'The terri- ble Examples of Ananias and Saphira, and of Giezi, jhould terrify Liars. Acts v. Their Part fhall be in the Lake burning with Fire and Brimftone. 4 Reg. v. Apoc. xxi. 8. As theirs mud be, who (lander, de- tract, belie, or deride the Church of God, her Faith, Worfnip, Sacraments, Miniiters, &c. which alas is too commonly done, to the Ruin of many Souls. Q. How many Sorts of Lies are there? A. Chiefly three, viz. Officious, jocofe and perni- eious. The firft, hurts nobody. The fecond, is to divert others. The third, is with Damage to others. The two firft are only venial Sins ; the third is mor- tal, when the Damage is confiderable. Lies are call'd material Lies, when a Perfon fays, what is falfe in it- felf, but judged true by the Speaker; otherwife 'tis a real and fcrmal Lie. Q . What Opinion have you of Equivocations, mental Refervations, Diffimulajion-, Hypocrify, and Flattery? A. They are alfo Lies either in Words or in Fact. Q. How do you under ft and them to be unlawful? A. Equivocation is, when Words may have a dou- ble Senfe, or Meaning-, if both are ufual, tis no Lie, if one is extraordinary and unufual, 'tis a Lie. Men- tal Re fervaii on is, when a Perfon keeps in his Mind a Senfe, wherein the Words, are true, but not in the SenCc as they are ufually underftood, and as thofe he fpoke to underlland them. Some Divines allow [of mental Refervations, when the Words are only equi- vocal, and fo as they may be true in either Senfe, ac- cording to common ConftrucYion, as are all Meta- phors: As alfo in particular Cafes, where Life, or great Damage, and injuftice would follow-, f tho' not in common Ufe and Converfation. Diffimulation is, when outward Actions are contrary to a Man's Mind, and Opinion, which is a Lie in Fact. Hypocrify is a t Bat feme hold thai to very be loofe Doarine. DllU- Eighth CO MM AN D MENT. 187 Diflimulation of Sanctity, and a Lie in Fact. Flat- tery is to attribute to another iome Perfection which he has not, or to praife a Perfon who deferves no Praife. Q. What is JVhifpering? A* 'Tis fpeaking Evil tofome by Way of Secrecy, to break Friendfhip between others, the worft Way of flandering, becaufe fuch oblige all they fpeak to, not to give them up for Authors, whereby the flan- dered for Want of knowing what is ill fpoke of them have no Poflibility of clearing themfelves, or detect- ing the Author. The Whifperer, and the double Tongued is accurfed, for he has troubled many, that were at Peace. Eccl. xxviii. 15. Whifperers are 'placed among thofe, whom God gives over to a reprobate Senfe, and are worthy of Deaths and not only they who do them but they alfo who confent to the Boers. Rom. i. 28, 29, &c. which make the Hearers equally guilty, if they do not difcourage fuch, much more thofe who are inquifitive to hear. Q. What is rafo Judgment ? A. 'Tis to judge ill of a Perfon, upon light or in- fufficient Grounds, proceeding from meer Jealoufies, Surmizes, or Hear-fays •, which our Saviour Chrifi forbids, Judge not, fays he, that you may not be judged. Mat. vii. 1. Again, as you will, that Men do to you , do you alfo to than in like Manner. Luke vi. 31. Not judging Evil of any, as you would no one fhould judge of you without fufflcient Grounds. Lefs Grounds may fufHce to fufpect than judge, and lefs to doubt than to fufpect, or judge pofitively. But Paflion, Self-Intereft, Malice, Hatred, or fome evil Af- fection, from which fuch ufually proceed, make Things appear quite otherwife than they really are : Prudence joined with Charity mould move us to in- terpret doubtful Things to the bed, or at lead to fuf- pend our Judgment, even when there appears fome Reafon to move otherwife our AfTent. We may not- with- i88 Eighth COMMANDMENT. withftanding be fo circumipect with whom we converfe or have Bufinefs with, as that they fhall not deceive us, tho' they mould prove Knaves \ which Caution may be uied without raffi Judgment, fufpecting, or doubting of the Honefly of our Neighbour. Q. What is Detraction ? A. 'Tisa fecre ftaining of another's good Name, which may be done directly, or indirectly. They do it diredly, Firfl, whoaccufeany of a falfe Crime. Second- ly , "Who make it worfe, than really it is. Thirdly , Who difcover a fecret Crime. Fourthly, Who put an ill Conftruction upon a good Action, or Intention. They do it indirectly, who deny a Perfon's good Qua- lities. Secondly , Who leflen them. Thirdly, Who conceal them, when a Perfon wants Defence. Fourth- ly, Who coldly commends a perfon, &V. which are Sins either from Malice, Paflton, Envy, Ill-will, or for Want of Charity; and always contrary to the Law of God, and Nature. Thou /halt love thy Neighbour as thy f elf. Mat. xxii. %<). Brethren, fays St. James, detract not one another, James iv.u. Refrain your Tongue from Detraction, fays the wife Man. Sap. i. ii. Qi What is a Promife, and why ought it to be kept ? A. 'Tis a verbal Engagement to another, to do or not to do a Thing-, and when not complied with, 'tis a Lie in Fact, and unlawful on the fame Account. Q. jVhat Conditions are required, to make a Fro- wife valid, or binding and not binding? A. The Thing promifed muftbe poflible, and law- ful, and a Perfon muft have an inward Intention of fulfilling it, otherwife he is not obliged before God, yet he is guilty of a Lie. Again, it mult be made with Deliberation* To break a Promife in a Trifle, is only a venial Sin, yet it leffens a Man's Character. Laflly, if any thing intervenes before the Promife is performed that would have hindred it, 'tis a Condi- tion Ninth COMMANDMENT. 189 tion making it void •, as for Example, to marry one whom he thought chafte, but (he fornicates. Q. What is commanded by this Commandment ? A. To fpeak and witnefs the Truth in all Things. Speak the Truth every one to his Neighbours. Zach. viii. 1 6 • The Ninth Commandment. Q. TfH ICH is the Ninth Commandment? A. Thou /halt not covet thy Neighbours Wife. Q^ What is forbidden by this Commandment ? A. Concupifcence, or all unlawful Defires againft Chaftity •, as alfo all voluntary Delight, and Compla- cency Ln impure Thoughts. Q^ How do yon prove that unchafte Thoughts ; and Defires, which are voluntary, are mortal Sinj ? A. Out of St. Matthew y it was faid of old thou fhalt not commit Adultery -, but I fay unto you, whom- ever fh all fee a Woman to lufi after her, hath already committed Adultery in his Heart. Chap. v. 27, 28. Q. Were not fuch Sins forbidden by the fixth Com- mandment ? A. The fixth Commandment, forbids all outward .Actions againft Chaftity; this forbids all inward Ac- tions, as Thoughts and Defires. q^ tfrhy was a particular Prohibition, given of in- ward Aclions ? A. Becaufe the Jews, even the mod learned Sort, were apt to think there was no Offence, only where the outward Action was committed. Q^ What is Concupi fcence ? , A. In general 'tis an Appetite, Defite, or. Inclina- tion. Q^ When i 9 o Tenth COMMANDMENT. Q. When is Concupifcence a Sin ? A. When we concur voluntarily. Q^ How do we concur ? A. There are three Degrees in concurring* The frfl, is an involuntary Motion, or bare Imprefiion irom Nature, which is not finful. The fecond, is vo- luntary, by dwelling on it with Delectation ; but this is finful. The third, is a Confent to what is unlaw- ful ; this is alfo more finful. There is alio a Confent in the Delectation, but this is not a Confent to the out- ward Action, as in the third Degree, Q. What are we commanded by this Commandment t A. To entertain chafte and modeft Thoughts and Defires. ^the tenth Commandment. Ql Tp r H IC H is the tenth Commandment ? A. Thou /halt not covet thy Neighbour's Goods, &c. Q^ What Things are forbidden by this Command- ment ? A. All unlawful Defires, that tend to the Preju- dice of our Neighbour's Goods or Subftance. Q. Were not thefe Things forbidden by the feventh Commandment ? A. The feventh Commandment, forbids only out- ward Actions, againft Juftice ; the tenth forbids in- ward Actions, on Account of the Jews, who imagin- ed iuch Defires were not finful. Some join thefe too Jaft Commandments into one, and divide the firft in- to two ; but that Divifion is contrary to St. Auguftin's Opinion, which is the more common, and generally received in the Church, and agrees with that Divifion of the Commandments which I have here fet down. Q^ How Tenth COMMANDMENT. igi Q. Hew do you prove covetous Defires to be great Sins ? A. From the firft Epiille of St. Paul to Timothy^ where he fays, they who would become rich, fall into Temptation? and into the Snare of the Devil, and into many unprofitable and hurtful Defires^ which drown Men to Dejlruclion and Perdition. Chap: vi. ver. 9. Q. In what Manner do Perfons become guilty of this Commandment P A. In the fame Manner as they offend by carnal Concupifcence, viz. By taking a Pleafure in think- ing of, and inwardly confenting to unjuft Actions. Q. Give fome particular Inftances of this Kind? A. 'Tisa Sin to wifh a Scarcity of Provifions, up- on a View that a Perfon may fell his Goods dearer, or to hoard up Corn to the Prejudice of the Poor. 'Tis a Sin to envy another for his Riches, Honours, Preferments, Praifes, or any other external Goods ; or internal Gifts of Nature or Grace. In fine 'tis a Sin to defire what belongs to others, unlefs it be ac- companied with lawful Circumftances, &c. Q. What are we commanded by this Command- ment ? A. To entertain honeft Thoughts and, Defires, and be contented with our own Eftate and Condition. Q. Is it pojfible for us to keep all the ten Command- ments *, for are there not f owe Things in the fecond Ta- ble of the Law, which feem to be impoffible ? See St. Luke i. 6. Matt. xix. 17. Matt. xi. 29, 30. A. Yes, 'tis pofiible to keep them, and not only pojfible, but even neceffary and eafy, by the Affiftance of God's Grace •, for there is nothing commanded by them, but what the Law of Nature, and right Rea- fon dictates to us, and therefore ought to be obferved and done even if it were not commanded us : Neither is there any thing commanded in the fecond Table, but what every body expects and defires others mould do to him \ therefore we muft do the fame to others, 192 The Church Precepts. others, according to that. All Things whatsoever you will that Men do to you, do you alfo to them, for this is the Law. Matt. vii. 12. Befides it would be mak- ing God unjuft, and a meer Tyrant to command Im- poffibilities under Pain of eternal Damnation (as we find in the Scriptures, he does the keeping of his Commandments) if it was not in our Power to keep them. See Exod. xx. 5. Deut. xxvii. 26. Matt. v. 19" Matt. xx. 17. Q. Why then do fo many P rot eft ant Writers, and even Luther bimfelf, pretend and fay, that 'tis impojji- ble to keep all the Commandments ? A. Becaufe they are not willing to oblige them- felves to the Obfervance of them, but had rather make God the Author of Sin, by commanding I mpofiibili- ties (a moft high Blafphemy) and juftify their own Ini- quities, by faying, they cannot help it, than humbly acknowledge and confefs their Sins, with Purpofe to amend by Compliance with, and Acceptance of the Law of God. The Commandments or Precepts of the Church, expounded. Q. £7 AS the Church Power to make Laws binding in Confcience? A. Yes. Q^ For what Reafon ? A. Firft, Becaufe the Scriptures fays, all Superiors are to be obeyed. Rom t xiii. 2. Secondly, If the civil Magiftrate has that Power, with more Reafon the Church may pretend to it. Thirdly, Becaufe the Scriptures command Obedience to the Church. Matt. xviii. 17. Q^ n Tis Holy- Days. 19 j Q. *£is fufficient to obey the Law of Nature , and God's Law* What need then is there of obeying the Laws of the Church? A. Both the Law of Nature, and the Law of God demand Obedience to all fuperior Powers. Again human Laws, both civil and ecclefiaftical^ fpecify Obedience, as to Particulars of Time, Place, and Perfons, which the Law of God mentions commonly in general. Befides if we do not obey the Church, we are not intirely obedient to God •, for according to the Word of God, whatfoever defpifeth the Church, de- fpifeth God himfelf : Luke x. 16. Therefore we muft obey the Precepts of the Church, Q. Ls it a Sin to break any of the Church Precepts ? .A. Yes; becaufe God commands us, under Pain of Damnation to obey the Church -, for our Saviour enjoins us to look on every one, who will not hear and obey the Church, as a Heathen and a Publican. Mat, xviii. 17. And as they who break the juft Laws of a Kingdom offend God, and deferve Punifhment ; fo they who oppofe the Churches Laws offend God, and deferve Punifhment. They who refift Power, refifts the Ordinance of God ; and they who rejfft, bring Dam- nation to them f elves. Rom. xiii. 2. Q. How many are the Precepts of the Church? A. Chiefly fix, relating to Holy- Days, Fafting, Confeffion, Communion, Tythes and Marriage. Q. Which is the fir ft Precept of the Church £ At It concerns the keeping of Holy- Days. Q. What are Holy- Days ? A. They are Days confecrated, and fet apart, for the Practice of religious Duties. Q. Has the Church Authority to ordain the keeping of Feafts or Holy-Days? A. Yes fhe has, for Chrift 9 s Church is no Way in- ferior to the Synagogue, which ordained and kept many, which Chrift himfelf approved, when he kept the Dedication of the Temple, Deut. xvi. Lev. N xxiii. 194 1% e Church Precepts. xxiii. Maca. iv. Job. x. 22. She has the Example of the Church in the Apoftles Days, which tranflated the Solemnity of the Sabbath to Sunday, and appoint- ed the Feafts of Chriftmas, Eafier, and Whitfuntide. St. Clement (who was St. Peter's Difciple) records in his eighth Book of the Apofiolical Conjiitutions, that the Apoftles ordered the celebrating St. Stephen's, and other of their fellow Apoftles Days, after their Death: Acts xv. 41. And we read that St. Paul went through Syria, and Cilicia, confirming the Churches : Acts xvi. 4. Commanding them to obferve the Precepts of the Apoftles, and of the Seniors or Ancients. And accordingly we keep the Feafts commanded by the Church. Proteftants themfelves command many, but they keep few, and as they pleafe. Q. For what Ends in particular were Holy -Days appointed ? A. To return Thanks to God for fome remark- able Favour, and to preferve it in our Memory. As namely Sunday, to return Thanks for the Creation, Prefervation, and providing us with all NecefTaries, and Conveniences. As alfo becaufe Chrift rofe again and fent down the Holy Ghoft on that Day. Q. Why are Holy -I) ays appointed for Saints? A, Fir ft ^ To return Thanks to God, for the Fa- vour he has done to Mankind, by making them In- ftruments of his Glory, by their Doctrine, and good Example : And therefore we celebrate their Nativity, Death, and any other remarkable PafTage of their Lives. Q. What is the principal End of thefe Commemora- tions ? A. That we may invoke their Aftiftance, and make good Refolutions to imitate their Example, where we find it applicable to our Circumftances ; and to fill our Souls with holy Defires and Longings after thatblefted State they now enjoy in Heaven. Q. Why FASTING. 195 Q. Why have we no Command or In ft an ce in th e Scriptures to celebrate thofe Feafts ? A. We are advifed by the Scriptures, to do any Thing that tends to God's Glory, and our own fpi- ritual Profit •, nor is there any Occafion, of a particu- lar Precept for that Purpofe. Befides the Old Scrip- ture mentions Holy-Days, without any Command from God •, Exod. xxiii. Numb. xxix. and from the Beginning of the new Law, Sundays and other Days were appointed by the Church without any exprefs Mention in the Scriptures. 'Tis fuflicient that we are commanded to hear and obey the Church in religious Practices. Q^What is forbidden, and commanded by this Precept ? A. The Obligations are the fame with thofe of Sundays^ viz. Hearing Mafs, abftaining from fervile Works, and fpending the Day in religious Duties, as reading good Books, going to Confefiion and Communion, &V. Yet Difpenfations for labouring are more eafily granted: Butftill Mafs is to be heard, and the Church muft judge of the Reafon for difpenfing. Q. Which is thefecond Precept of the Church ? A. Fafting. Q. What is Fafting, and how many Sorts of Fafting are there ? A. Fafting is abftaining from Nourimment. But there are feveral Ways ot Fafting, viz* Fafting from Sin, which is the End of all Fafting. Natural Faft- ing, which is abftaining from all Meat and Drink, which the Church requires from thofe who go to Com- munion. Ec cleft 'aft 'ical Fafting, which is abftaining from ail Flefh- Meats, and eating but one Meal in the four and twenty Hours, on fuch Days as the Church commands. Q. Is there any Precept of the Law of Nature cr divine Law for Fafting ? A. The Law of Nature obliges all Perfons to ab- ftain from all fuch Nouriihments, that are prejudicial N 2 to 196 The Church Precepts. to the Body or Soul, by committing Excefs. There was a Precept of Falling when the Fruit was forbid- den to our firft Parents. Gen. ii. 17. God gave fe- veral Precepts of Falling in the Law of Mofes\ both as to Diftinction of Meats, and the Time when they were to abftain. The Gofpel advifes falling, and com- mands it in general -, but the Diftinction of Meats, Time, and Manner, are only a Precept of the Church. 2 Par. xx. Joel. i. 2. Jona. iii. Luke ii. 37. Mat. xvii. 20. Mat. vi. 17. Q. Does not the Apoftle St. Paul fay, that the Di- ftinftion of Meats is the Doftrine of Devils ? A. Yes, and fo do we call it a Doctrine of Devils, in the Senfe of the Manichees, and other Hereticks, who taught that certain Meats were created by the Devil, and confequently bad in themfelves. But the Meats we abftain from, we know to be from God, and good in themfelves-,* we eat them with Thanfgiving the Day before, and the Day after the Fad ; we take them to be the moll fubllantial and nourilhing Food \ for which Reafon we abftain from them in order to fubdue the Lull of the Flelh, or do Penance for our Sins : And neither this great Apoftle, nor any one that underftands and follows him, ever faid, that this lau- dable and pious Diftinction is the Doctrine of De- vils i it being manifell that every one can for the Good of his Soul or Body, lawfully abftain from what Meat he pleafes: Nay the lame Apoftle fays-, wherefore if Meat fcandalize my Brother, I will never eat Flefh, left I fhould fcandalize my Brother. 1 Cor. vii. 13. Befides if all Diftinction of Meats were un- lawful, the great St. John Baptift had been guilty of the Doctrine of Devils ; for he drank neither Wine nor ftrong Drink -, and his Food was Locufts and and wild Honey. Matt. iii. 4. Matt. xi. 18. The Prophet Daniel had been guilty, for he fays of him- * Sec Ilkmot. Tom. ii. P. 231. et 2S0. felf, FASTING. 197 felf, Flejh and Wine entered not into my Mouth for three Weeks. Dan. x. 3. Q. But does not our Saviour Chrift himfelf fay, that what enters into the Mouth does not defile a Man ? A. Yes thefe indeed are his Words, but don't be- long to this Point -, for no one furely will urge this Text, which may feem to be againft fading in general, except Libertines and impious Perfons, who give full Scope to their evil Inclinations, and would fain dis- credit all Retraining and Mortification of the Flefh •, who impofe upon ignorant and weak People, and ma- nifeftly profane the Word of God, in pretending to prove that Chrift declared Falling to be an idle and ufelefs Action. When even our Saviour commends St. John Baptift's rigorous Abflinence and other Au~ (ferities ; and fafted himfelf forty Days and forty Nights for our Induction; Mat. xi. Mat* iv. 2. when alfo he tells us that certain Devils, cannot be overcome but by Prayer and Fafting ; Mark ix. 28. And that the Children or Companions of the Bride- groom, that is, his own Difciplesor Followers, mould fall when he was gone from them ; Luke v. 35. which they undoubtedly did: witnefs what St. Pattl writing to the Corinthians, fays of himfelf, and the Preachers of the Gofpel, 2 Cor. vi. 5. In a Word, the Body of the Scripture, the Practice of the Servants of God, nay, even the Liturgy or common-Prayer- Book of the modern Church of England will rife in Judgment againft thefe lopfe Livers, whofe God is their Belly, and whofe End is Perdition, Phil. iii. 19. To explain now the Meaning of our Saviour's Words, it mud be obferved that the Scribes and Pha- rifees, were very careful to wafh their Hands, their Dimes, and Cups, before they eat or drank, left they fhouid be defiled ; although they were inwardly full of Uncleannefs and Iniquity : They law our Saviour's Difciples eat Bread without warning their Hands, and therefore they boldly reproached him for it, upon N 3 Which 198 The Church Precepts. which he anfwered them faying •, what enters into the Month does not defile a Man, but what proceeds out of the Mouth, and comes from the Hearty defiles a Man ; for from the Heart proceeds evil Thoughts, &c. Mat. xv. 1 1. Now 'tis plain that our Saviour fays nothing here againft Fading •, for even after Chrift had fpoken the forefaid Words, eating of Hogs-Flejh would have defiled the Souls of the Apoftles, and of the whole Jewifh Nation -, the Primitive Chriftians would have been defiled by eating Blood or ftrangled Meat which was forbid ; and tho' all Meats are clean in them- felves, yet to eat Meat that is forbidden, doth defile the Soul, as the Apple defiled Adam's, and as taking of Drink to excefs defiles the Drunkard; not that it was the forbidden Fruit, but the Sin of Di/obedience that defiled Adam, nor is it the Wine or ftrong Li- quor, but Intemperance or Drunkennefs that defiles the Drunkard. Q^ Now altho 9 1 clearly fee, that it is both lawful and laudable to f aft, yet I do not well fee that the Church can command us to J "aft, A. The Jewifh Church often ordained Fafls. The People of Ninrue ordered an univerfal Faft. The Church of England do fometimes proclaim and order a general Faft ; it is therefore manifeft that the Ca- tholick Church, can more warrantably oblige us to faft, after the Example of the Apoftles, who com- manded the Primitive Chriftians to abftain from Blood and ftrangled Meat. 1 Efdr. viii. 21. 2 Chron. xxii. 2. Jer. xxxvi. 9. Jona. iii. 5. Ads xv. 20. Q^ Why is Fafting commanded by the Church, and what are the Benefits ? A. There are feveral Inducements for fafting, viz. Fir ft, Out of Obedience to God and his Church. Se- condly, As it is a Part of Religion, hence 'tis recom- mended in the Scriptures, as a Token of Humiliation, a Bridle to the 'Concupiicen.ee of the Fieih. a Part of Prayer FASTING. 199 Prayer, a Means to obtain Grace, and the RemilTion of Sins, appeafing God's Anger, cafting out the De- vil, and in Satisfaction for Sin. Q. Is it not a Jewifh Ceremony >, and only a meer outward Performance ? A. So it is made by fome, whofaft only out of Po- licy, and Intereft, viz. 4 To increale the Breed of Cattle, to promote the fifhing Trade, in order to efta- blifh a Nurfery of Sailors, and for the Manning of the Fleet. But it was always practifed in the old Law ; and fince Chriftianity was eftablifhed, as a religious Duty, and had the fame Effect as Priyer, Alms, and other outward Practices, when accompanied with due Difpofitions, as Intention, Attention, and good Mo- tives : For certainly Fading in order to chaftife the Flefh, and keep it in Subjection to the Spirit, and promote Virtue, is as much a religious Performance, as Prayer, and Alms, tho* when proper Difpofitions are wanting, both Prayer, Alms, and all other out- ward Practices are vain, and hypocritical •, hence there are three Sorts of Failing; viz. politick, hy- pocritical, and religious. Q^ In what Manner is Fafting commanded by the Church ? A. By abftaining from certain Meats upon certain Days. Q. What Sorts of Meats are forbidden on Days of Fafting ? A. Chiefly Flelh, and fometimes Eggs, and white- Meats, as Milk, Butter, Cheefe, &V. Q. Are not all Meats good, and where is there any Example, or Precept in the Scriptures to make a Di- flinftion of Meats ? A. Ail Meats are good in themfelves, but bad when they are abufed, viz. When they are ufed with excels, the Law of Nature forbids them, and when * Sec an Aft of Parliament of the 5th of Q^ Eliz. Chap. v. N 4 they 2oo The Church Precepts. they are made ufe of,_ contrary to the Law of God, or his Church (which weought to obey) they are bad, becaufe they are forbidden. Was not the forbidden Fruit good in itfelf, were not unclean Beafts good of themfelves, were not Blood and flrangled Meats good tho' forbidden by the Apoftles I Hence we have both Examples and Precepts for Diftinclion of Meats. Afts xv. 20. Q. On which Days is Faffing chiefly commanded? A. The forty Days of Lent : The Vigils or Eves of feveral particular Feafts. The Ember-Days, and Fri- days by theCuftom of England-, with Abftinence from Flefh on the Rogation Days, and Saturdays •, and other Times according to the Cuftom of Nations or Laws of the univerial Church. Q. By whom was Lent inftituted, and why do you faft thofe forty Bays ? A. The Faft of Lent is fuppofedtobe of Apofto- lical Inftitution -, according to St. Auguftin* 1 ' ertullian St.Jercm* and other ancient Fathers of the Church. * But be this at it will, it is certainly of a very antient Date •, for it appears from the fifth Canon of the firft general Council of Nice, that in the fourth Century the Lenten Faft was well eftabliflied both in the Eaft and Weft. We faft the forty Days of Lent, that we may in fome Sort imitate the forty Days Faft of our Saviour Chrift, and that all may do Penance, and obtain Pardon of God for their Sins: That all may be duly difpofed for a worthy celebrating Chrift\ Paflion, and receiving tne blcffed Sacrament at E after ; and that thereby we may partake of the Merits of ChriJTs Suf- ferings •, and that we may rife from Sin, and live uni- ted to Chrift by his holy Grace, obtained by the wor- thy Fruits of Penance. Aug, Epif. xxxvi. alias Ixxxvi. ad Cafu. Cbap. xi. U L. tie jfju* pauio puit liuu. St. Jer. Epf. liv. ad * See St. N. xxv. Tert, Marcellum. Q^Why FASTING. 201 Q. Why do you f aft on Vigils ? A. That mortifying our Apetites, and doing Pe- nance thereon for our Sins, we may better prepare ourfelves for a devout celebrating the Feafts that fol- low, and recommend to God, by Failing and Prayer, the prefent Neceflities of the Faithful. Q^ Why are Ember- Days made Fafts y and why fo called? A. They are fo called from Embers, or Aftoes, ufed formerly on Days of publick Penance, to humble and put us in mind, thatDuft we are, and into duft we mult return. There are three of them, at the four Seafons of the Year, viz. Springs Summer, Autumn and Win- ter, being the Wednefday, Friday, and Saturday, of the firft Week in Lent, of Whitfun Week, of the third Week in September, and of the third Week in Advent. They are commanded to be kept in Prayer and Fa [ling, according to the Example of the Apoftles. Acls 13. 2, 3. Firft, In order to prevail with Almighty God to provide the Flock of Chrift with able and virtuous Pallors, and to befeech him, that he would permit none ( who are ordained at thofe Times) to enter into the iacred Order of Prieflhood, but fuch as are called by him to the Miniftry of his Church. Second- ly, To thank and befeech God for the received and expecled Fruits of the Earth, to fatisfy him for the abufes of his Gifts, and to do Penance for the Sins committed within thefe Seafons. Q^ Why on Fridays in England ? A. In Memory that Chrift fuffer'd for us on a Friday : And to move us to do Penance for our SihS which was thecaufe of his Sufferings: And this cuf- tom agreeable to our ancient Canons has the Force of a Law. Q^ Why do you alftain from Flejh en the Rogation Bays-, which be they y and why fo called? A. The Rogation Days, are the three Days imme- diately following the fifth Sunday after Eafttr j and they 202 The Church Precepts. they are fo called from the Latin word Rogo, which figfcifies to ajk or requeft. Thefe Days are iblemnized throughout the whole Church with Abftinence from Flefh, and publick Prayers for the Fruits of the Earth, on which alfo in Catholick Countries, a Procefiion is made, that the whole Church, both Laity and Clergy, may be reprefented as prefent to acknowledge Gods Goodnefs, and Providence over us, and to pray for the Continuance thereof. Q^ Why do you- abfiain from Flefh on Saturdays ? A. To prepare ourfelves for a devout keeping of the Sunday. Q. Why is the Litany read % Proceffion^ and Abfti- nence made on St. Mark'j Day ? A. To fupplicate and befeech God to preferve us from all pefnlential Diftempers. Q. In what manner is F aft ing perform* d on the afore - faid Days ? A. Sometimes by only eating one Meal a Day, and abftaining from Flefh. Other Times by abftaining only from Flefh, but w T ith Liberty of eating more Meals than one *, and thefe are call'd Days of Ab- ftinence. Q^ Is it allowed to take a Collation at Night ? When is the one Meal to be eaten ? Is it allowed to drink any Time of the Bay? A. A moderate Collation, viz. a Cruft of Bread, or the like, at Night is allowed, by a general Cuftom of the Church. The Meal is to be eaten about Noon, and not fooner, unlefs in Cafe of a Journey, or fome other Good Reafon. As for drinking, it is the more common Opinion, that it is no Breach of the Fail to take a little Drink when very dry or thirfty, or for ibme other real Neceffity, yet it is not fuppoied that it is allowed to fit tippling, for the fake of Company, or through a Love or Defire of Drink, and the Rcaibnis, becauie ftrong Drink excites and enflames the inordi- nate Defires of the Flefh, as much or more than Meat : FAS TING. 203 Meat : Befides as 1 have already faid, Fafting was in- ftituted by the Church in order to fubdue our diforder- ly Paflions, to do PenanGe, and make Satisfaction for our Sins. Q. Bow is the Obligation to he underftood of eating hut one Meal ? A. 5 Tis to be underftood fo, that after once eating or breaking the Fail, 'tis anew Sin as often as a Per- fon eats. Q. In what Cafes are Perfons excufed in eating Flejh, and more Meals than one on fafting Days ? A. The Cafes are reduced to thefe three in gene- ral, viz. Incapacity, Neceflity, and Labour. Q. What Sort of Incapacity does excufe, and what Neceffity ? A. As to one Meal a Day, young People, till they arrive at the Age of one and twenty, are excufed - 9 tho' as they advance in Years, they are advifed to ac- cuftom themfelves to the Ufage of the Church more or lefs. Alfo old Perfons who are very weak or feeble are excufed ; but it is to beobferved that no Perfons how old foever, are exempt, unlefs a confiderabie Weak- nefs does accompany their Age ; for by all that I can find^ the Notion of People being exempt from fafting when arrived at the Age of 63 is Groundlefs -, as may be feen in a Book entitled a Treatife of Tailing, by R. P. 7 horn as Cong. Orat. Part the 1 ft. Cap. xvii.* Alfo infirm Perfons, breeding Women, and thofe who give Suck are excufed ; as likewife common Beg- gars, and fuch as are not in a Capacity to make one full Meal, by Reafon of their Poverty. Q. What Sort of Labour will excufe to eat more than cne Meal? A. When the Labour is hard, and impairs their Strength, for Inftance, labouring Men, and Tradfe- men, as Smiths, Carpenters, and all (uch as are forc'd to gain their Living by the Sweat of their Bodies - 5 as * Et ex St. BofiJ. Horn. n. de Jejx alfo 204 ?& Church Precepts. alfo all fuch as are upon tedious, and necefTary Jour- nies. Q. Are Perfons in the ajorefaid Cafe* permitted to eat Fle/h ? A. No they are not, unlefs their Cafe requires it, and then they are in all Cafes to obferve the Rules of the Church, in order to obtain a Difpenfation. Q. What are the Methods in order to obtain a Dif- penfation ? A. They are to advife with, and have the Confent both of their Phyfician, and fpiritual Director, and obferve their Orders, both as to the Subftance and Manner. Q. What if the Cafe he evident, or doubtful, and ac- cefs cannot be had, either to the Phyfician or Direclor ? A. If the Cafe is evident, and Accefs cannot be had to the Perfons aforelaid, in that Cafe, a Perfon is to follow his own Confcience with the Advice of fome knowing religious Perfon. If doubtful, he mult wait till he can confult his Phyfician or Director, and not incline to favour himfelf. Q. Is a Perfon difpenfed with, at Liberty to eat Flejh, &x. as often as he pleafes ? A. No, that is to be fpecified in particular. Q^ Who are to grant Difpenfations ? A. The Pope for the whole Church ; BiJJjops for their Diocefs ; and Paftors to particular Perfons un- der their Charge. Q. Which is the third Precept of the Church ? A. It concerns the Time when Perfons ought to con- fefs their Sins ? Q^ Are all Perfons obliged by the divine Law, to con- fefs their Sins, am is it abfolutely neceffary to Salvation f A. It is neceffary for all Perfons, who have been guilty of mortal Sin after Baptifm : Num. v. 6. John xx. 23. James v. 16. Ails xix. 18, 19. For Confeftion accompanied with due Requifites is commanded by God as the ordinary Means for Re- mifiion Annual Confejfion. 205 million of Sins committed after Baptifm : But it is not abfolutely necefTary actually, but only in Dejire, when it cannot be made. Q^ What has the Church commanded as to Confef- fton? A. The fourth general Council of Lateran, which was held in the Year 12 15. Can. xxi. has ordered all to confefs their Sins once a Year, without fpecifying the Time (and that it be made to one's own Prieft) tho' the Church in the Council of Trent, Seff. xiv. C. v. et C. viii. feems to fpecify that the annual Con- feffion be made in Lent, in order for the better difpo- fing of the Faithful for their Pafchal Communion. Now the Reafon why the Church commands all the Faithful to confefs at lead once a Year, is becaufe fhe is fenfible of the Negligence of many in their Soul's Concern •, and therefore as a tender Mother, puts them in Mind of their Obligation in this Point. Q^ Who is one^s own Prieft ? A. The Pope, our Bifhop, and our own Paftor, or Parifh Prieft. Q^ Is the Confejfion that is made to a Prieft, who if not approved of by the Bifhop, invalid ? A. Yes, and it is even fo defined by the Church in the fourth general Council of Later an, &c. Can. xxi. et Concil, Baj. Chap. viii. et Concil. Rhem. And 'tis to be obferved that the Confeffion made to any Prieft who is not empower'd by the Bifhop, is not only invalid, but the Penitent likewife becomes guilty of a grievous Sin, by a Breach or Violation of this third Precept of the Church. Q^ At what Age are we obliged to go to Confejfion ? A. When we are come to the Ufe of Reafon, which is ordinarily conceived to be at eight Years of Age, for then we generally come to the Knowledge of Good and Evil, and may fall into Sin. Q^ Is it certain that we are not obliged to go to . Confejfion, but once a Tear ? A. The i,o6 *Ihe Church Precepts. A. The Church obliges us to no more ; but then it is to be obferved, that the Church by this Precept does not take off the Obligation which every one may have of confefling oftner : Since all who are guilty of mortal Sin are obliged to confefs as often as there is any ap- parent Danger of Death, by Sicknefs, War, Sea, or any dangerous Undertaking •, as likewife before re- ceiving any of the Sacraments f except BaptifmJ the Benefit whereof if duly confidered mould move us often to confefs our Sins, and not to neglect it as is too com- monly done : For he who defers his eternal Welfare from Day to Day, and from Week to Week, is both void of Reafon and Confcience •, fince it depends of himfelf (with the Grace of God) to repent and confefs his Sins. Befides our Saviour himfelf commands us to be always prepared, becaufe we know not the Day, nor the Hour when Death will call upon us. Luke xii. 40. Moreover it is to be fear'd, as it commonly happens, that thofe carelefs Chriftians, who confefs their Sins but once or twice a Year, do make a bad Confeflion. Q^ Which is the fourth Precept of the Church ? A. It concerns the Time when Perfons ought to com- municate, or receive the bleffed Sacrament, Q^ What is the Precept of the Church concerning Communion ? A. In the primitive Ages, Chriftians received it every Day ; by Degrees they were ordered to receive upon fevcral great Feafls : At laft the fourth general Council of Lateran, Can. xxi. decreed, under Pope Innocent the Hid. That all of both Sexes were oblig'd to communicate once a Year, at the Time of Ea/ler, and that within their own Parifh Church •, and this Decree is ratified by the Council of Trent. Q. How do you compute the Time 0/Eafter, when People are obliged to communicate? A. From Palm -Sin: day, WW Low-Sunday inclufive- ly, by a Decree of Eugtnius the IVth. Q. Are Annual Confejjien, 207 Q. Are there no Exceptions, as to the Decree of Innocent the \\\d. in the Lateran Council? A. Yes, by a Licence from the Pope, our Bifhop, or Paftor ; Jperfons may communicate out of their Parifh Church. Again, it is left to the Difcretion of the ConfefTor, if there is Occafion to defer Commu- nion 'till after Eafter. Q. Are People obliged to receive the blejfed Sacra- ment at any other Time of the Tear ? A. Yes, when Perfons are in Danger of Death, which is an Ecclefiaftical Cuftom all over the Church, and has the Force of a Law : And feveral national Councils, do exprefly command it. Hence feveral Divines hold there is a divine Precept for it, ground- ing themfelves on the Council of Nice, where it is call'd a necejfary Viaticum. Befides, it is to be ob- ferved, that tho' the Church only obliges us to com- municate once a Year ; yet fhe exhorts us to a fre- quent Communion, provided we come with the ne- ceilary Difpofitions •, and the Reafon is, becaufe great Fruit is reaped from this heavenly Nourifhment ; Mat, xi. 28. And that it is to be feared, that thole who make ufe of the Food of eternal Life, but once or twice a Year, make no great Account of their Salvation. Q^ At what Age are we obliged to receive the Holy Communion f A. When we come to Senfe and Under ftanding, fo as to be capable to difcern the Greatnefs of this Myftery, which is conceived ordinarily to be, at about twelve Years of Age ; but it is firft requifite, that we be well inftructed in the Catechifm, or Chriftian Doctrine. Q^ What Punijhment does the Church inflict on thofe who comply not with this Precept, and that which we /poke on loft ? A. She orders them to be banifhed from the Com- munion of the Faithful, and deprived of Chriftian Burial.* But this Excommunication does not fail up- * See Cone. 4. Later, on 208 7 he Church Precepts. on thofe whom the Paftor puts off for a Time, in order that they mould do Penance, and duly prepare themfelves. Q. Is there any divine Precept of receiving the blef- fed Sacrament incumbent upon ally and is it necejfary for Salvation ? A. It is not abfolutely neceffary to Salvation, as Baptifm is for Infants, and Penance for Sinners: Yet there is a divine Precept, of receiving one Time or other, either actually or in Defire, founded in thefe Words of our Saviour (Thrift, unlefs you eat the Flefh of the Son of Alan, and drink his Blood, you/hall not have Life in you. John vi. 54. Q. What do you fay concerning Infants receiving the blejjed Sacrament ? A. There is no divine Precept for Infants receiving the Holy Sacrament, for they cannot prove themfelves as St. Paul requires. 1 Cor. xi. 28. And they have a Right to Heaven by Baptifm alone. Q^ Which is the fifth Precept of the Church ? A. Payment of Tithes. Q^ What are Tithes ? A. The tenth Part of the Products of the Earth. Q. To whom are Tithes payable ? On what Ac* count ? And by what Law ? A. They are payable to the Minifters of the Church, in order to fupport them creditably without any In- terruption to their fpiritual Duties. They are de- manded as a Part of Religion, and an Acknowledge- ment of God's fupreme Dominion over all the Earth, and the Fruits thereof are aflign'd for the Benefit of his Reprefe ntatives, employed in religious Matters : They are alio due by the Law of Nature, for a La- bourer, as St. Paul fays, is worthy of his Hire or Re- ward-, 1 Tim. y. 18. And in another Place he fays, that they who ferve the Altar, live by the Altar : 1 Cor. ix. 13. They are likewife due by human Laws, Civil, and-Ecclefialtical, eftablifhed for that Purpofe. Hence we The Church Precepts. 20gf we read in the 14th Chapter of Gene/is y ver. 20. and the 7th of the Hebrews, ver. 2. that Abraham paid Tithes to Melchifedec who was the high Pried. Hence in the Law of Mofes, the Levites, or facerdotal Race, were ordered by Almighty God to have all the Tithes paid to them -, and befides had five large Cities fet- tled upon them, with all their Dependences and Lands belonging to them. Levi, xxvii. Q. Is the tenth Part precifely due by the Law of Nature, or Law of God ? A, It was due precifely by God's Appointment among the Jews, but the Mofaick Law being abolihVd by the Gofpel, all the Church could demand, was a competent Subfiftence for the Miniftry* till by De- grees the Tithes were again ordered for the Miniftry, by civil and ecclefiaftical Laws, as they now Hand, according to the different Cuftoms of Nations. Num. xviii. ver. 21. et28. Mala. iii. 10. Q. Which is the fix th Precept of the Church? A. It concerns the Time of celebrating Marriage. Q^ When are Marriages not to be folemnized 9 ac- cording to the Precept of the Church , A. From the firft Sunday of Advent ', until the Epi- phany or Twelfth-day be pad ; and from AJh-Wednef- day, 'till Low-Sunday be paft. Q. Why is the Celebration of Marriage forbidden at thefe Times ? A. Becaufe they are Times appointed by the Church for Penance, Prayer, or Devotion, and therefore not proper to be fpent in carnal Pleafures* and publick Feafting. This Prohibition is of antient Date, and confirmed by the Council of Trent : * and is agreeable to the Advice of the holy Scriptures. Q. Are there no Exceptions ? A. Yes, when there is Danger of Scandal, or a foreign long Journey to.be taken, &c. But then the * Seffl 24. decrt. de reform. Matri Cap. x. See Jotl C x»* 16. ct 1 Cor. C, vii. 7. et I Pet. C. iii. 7« O Mar- 2 io 5TZv Sacraments in general Marriage is to be performed privately, and the Rear- fons are to be allowed of by the Superiors of the Church. The Sacraments in general expounded. Q. TI^H A 7 is the Signification of the Word Sacra- ment? A. Among profane Writers, it has feveral Signifi- cations, but as it is ufed in the Scriptures and ecclefi- ftical Authors, 'tis taken for a hidden or myfterious Work •, and in general is a vifible Sign of fome holy Thing. Q. In what other Senfe, are the Sacraments of the new Law a Sign ? A. St. Thomas fays, they are a Commemorative of Chriji's Pallion and Merit •, a Demonftrative of Grace prefent and a prognoftick of future Glory. Q. What is a Sign, and how many Sorts of Signs are there ? A. A Sign in general is what puts us in Mind of fomething elfe : Of which there are two Kinds, one natural, the other arbitrary. For Inftance, Smoke is a natural Sign of Fire ; the Rainbow, is a Sign of God's Pronufe, that there mould not be another De- luge. Gefc ix. borne Signs are practical, others fpe- culative. Of the firft Kind are the Sacraments, which produce Grace-, of the fecond Kind, was the brazen Serpent, reprefenting Chrift's Crucifixion. Q. What is properly a Sacrament of the new Law ? A ' lis a vifible Sign of inward invifible Grace, inftituted or appointed by Chriji for Man's San&i- fication. , Q. Can only God inftitute Sacraments ? A. As God is the oniy Author of Grace, fo he only can ordain Signs that are capable of producing Grace. Q. What The Sacraments in generals 211 Q. What has the Council of Trent defined concern-' ing Chrift being the Author of the Sacraments ? A. So as to be under itood that Jefus Chrift imme-. d lately inftituted them : Tho' fuch a Power might have been given to his Church inftrumentally.§ Q. What Sort of Sacrament was St. John BaptifVs Baptifm ? A. The Council of Trent defines, it had not the fame Effecl with the Baptifm of Chrift .* Q. Are not holy Water, bleffed Bread, and other confecrated Things, Sacraments? A. No, we call them Sacramentils, or Signs only of Holinefs. Thty give not fanclify ing Grace* but only ####/ Grace* as being outward Parts of Prayer; they caufe not actual Grace by their own Force 9 nor has Man Power to affign actual Grace tofuch Things.-f Q. Were there no Sacraments before the haw of Grace? Which were they, and what Effecl had they? A, The divine Worfhip always required the Ufe of vifible Signs fuitable to the State Man lived in. Q^ What Sacraments belonged to the haw of Na- ture ? A. The Sacrifices, and other outward Tokens fig- nifying a Belief in the Mrffiah, Q. What Sacraments belonged to the haw 0/Mofes ? A. They were very numerous, viz. Circumci- fion, the Pafchal Lamb, Ordination of Priefts *, and in general all their Sacrifices were Signs of what would happen under the Law of Grace. Q. What Effett had thofe Sacraments ; A. They were only fpeculative Signs of fancYifying Grace : Yet they conferred a legal Sanctity, which confecrated the Performers fo far as to make them obedient to the Law of Mofes. Q. What are we to believe as to the Matter and Form of the Sacraments, and how are they to be conceived? § Seff. vii. Can. i. de Sacr. in gen. * Sejf* vii. Can. i. de Baptif. f Ex opere operato. O 2 A. Eu- 2 1 Z The Sacraments in general A. Eugenius the IVth, in his Decree, in the Council of Florence, which was held in the Year 143-9, de- dares, that every Sacrament requires Matter, Form, and Intention of doing what the Church does. Now the Matter and Form, are not to be taken ftrictiy and properly, but only metaphorically, that is, for fome fenfible Thing, Action, Words or Signs to Jeter- mine the Meaning. Q. What is Calvin'/ Opinion concerning the Form of Sacraments ? A. He pretends the Words are not confecratory, but only conciwatory or inftructive, and ferve only to nourifh the Faith of the Receiver. An Opinion con- demned by the Council of Trent,* and manifeftly falfe, as appears in the Sacrament of Baptifm, where the Infant has no Faith, and is incapable of Inflec- tion. Q. Were the Matter and Form of the Sacraments determined and fpecified by Chrift ? A. Moll of them were fpecified. Yet feveral Di- vines are of Opinion, that the Matter and Form of Ordination was only determined in general, it being left to the Church, to fpecify the particular Matter and borm \ which always were to be fuch, as ex- preffed the Power that was given. Whereby thefc Divines eafily reconcile the Rituals of antient Times, among the Latins ; and the Difference between the Grecian and Latin Rituals, where there is fome Va- riety in the Matter and Form. According to thefe Divines, tho' Chrift appointed the Contract to be the Matter of the Sacrament of Matrimony, yet the Church has a Power to fpecify the Nature of the Con- tract : As the Council of Trent did,-f by declaring clandestine Contracts, which before were only unlaw- ful, to be afterwards void or null, aud not a fufficient Matter. * Sejjf. viz. Can. v. dc Sacr. in gen. f St/T, xxiv.. decret.ee Reform. Ma:ri- Q.7; The Sacraments in general 213 Q. Is it lawful to change the Matter and Form ofth e Sacraments? And in what Cafes is it forbidden or allowed? A. An effential Variation, makes the Sacrament invalid. Now a Variation is effential, if a different Matter is made ufe of, or the Senfe of the Form al- tered : But if the Alteration happen only in the Cere- monies, 'tis only accidental, and deftroys not the Sa- crament, for Inftance, the Form of Baptifm is valid in any Language : As alfo if thro* Ignorance of the Latin Tongue, one mould fay, ego te baptizo in No- mine Patris, et Filio, et Spiritus Sanfius. If there be a Doubt of the Form it is to be repeated conditionally. The Form of Baptifm is invalid if a Perfon mould fay, / baptize thee in the Name of God, or in the Name ofthe 'Trinity. Becaufe they are not equivalent to the true Form. Q. Who are the Minifter s ofthe Sacraments f A. Only Bifhops and Priefts, by their Office 5 tho' the Laity in fome Cafes are the Minifters; as for In- ftance, aLayman, in Cafe of Necemty, where a Prieft is not to be had ; as alfo Hereticks, Schifmaticks, &c. may validly baptize, if they make ufe of the true Mat- ter and Form, and intend to do what the Church does ; as it is defined in feveral Councils againft the Donatifts. Neither is the State of Grace requifite to the Vali- dity of the Sacrament, in the Minifter ; as 'tis de- fined againft Wicklif* Women may alfo baptize validly, and lawfully in Cafe of Neceffity. Q. Are Minifters the Caufes of Grace in the Sacra- ments ? A. They are only the Inftruments ; God is the only principal Caufe, as he is in working Miracles. Q. Does the Minifter fin mortally, if he adminifters a Sacrament in the State of mortal Sin f A. Yes, but the Ritual fays, that if he has not an Opportunity of conferring, he is to make an Act of Contrition. * Con. Trid. Sejf. vii. Can, xii. de Sacr. in gen. O $ CU What 214 %he Sacraments in general Q. What if a Minifter is in the Stale of mortal Sin 9 can a F erf on receive a Sacrament from him ? A. In extreme Neceffity he may : He may alfo without extreme Neceffity , if the Minifter is not de- nounced by the Church ♦, and even otherwife, if there is any urgent Occafion-, but if there is no urgent Oc- cafion, he co-operates with the Sin •, yet care mud be taken, not to judge rafhly of the Minifter's State. Q. What Intention is required in the Minifter? What Effects do the Sacraments produce ? In what Manner do they produce Grace? What is the proper Grace of every Sacrament ? What Number of Sacra- ments are there in the new haw ? A. In the firft Place, Intention in general, is a Volition, or Act of determining of a Thing by the Means \ 'tis requifite to every rational Action, and much more to every religious Action. Q^ How many Kinds cf Intention are Men capable of? ' A. Chiefly three, viz, Aclual y which is accom- panied with an actual Attention of the Mind, to the Thing we are about. A virtual Intention, is when the actual Intention is judged to remain in its Force, by not being exprefly retracted, or interrupted by too long a Time. An habitual Intention is the Facility of performing a Thing, obtained by Habit or Cuftom without any actual Reflection, or virtual Influence, upon the Work. Q^ Apply thefe Matters to the Minifter s of the Sa- craments ? A. An atlual Intention is moll defirable, a virtual Intention is fufricient, an habitual Intention is not fuf- ficient. Q. In what Cafes is there a Defecl of a fuffcient . Intention ? A. If a Minifter performs the Work in a ludicrous Manner. If he retracts his Intention. If he is afleep, Drunk, The Sacraments in general 215 Drunk, or Mad ; he has either no Intention, or only an habitual one. Q. hit neceffary to intend the Effecl of the Sacra- ment ? . A. No, otherwife Hercticks and Pagans could not baptize validly. 'Tis fuflicient to have an Intention of doing what the Church of drift does, without con- fidering which is the true Church. Q. What Intention is required in thofe who receive the Sacraments? A, At leaft an habitual Intention , and generally an allual, or virtual Intention, that they may receive lawfully. Yet there is fomething particular in the Cafe of Extreme-Unction, when an interpretative In- tention is fufficient, according to the Practice of the Church. Q^ Are not Difpofitions required in the Receivers? A. Yes, feveral, as Faith in fome, and Charity in others ; not that the Sacrament is not given without them, but that Grace is not given without them. Q. What Benefit has the Receiver who partakes of a Sacrament without due Difpofitions ? A. He receives the Character in the three Sacra- ments of Baptifm, Confirmation, and Order, tho' not the particular facramer.tal Grace \ which however is beftowed upon him, when the Fiction or Impediment is removed by true Penance (at the lame Time he is iuppofed, when he receives the faid Sacraments, to have the general Difpofitions for the Character, viz. Intention, &c.) This Recovering of the facramental Grace is exprefly afTerted by St. Auguftin, and is the Opinion of the Church. Q. What is particularly to be obferved^ concerning thofe who receive the Sacraments ? A. Firft, as to Infants, no Difpofitions are required. As to adult Pcrfonc, feveral Difpofitions are required, to make the Sacraments valid, viz. Intention and Confent, excepting the Sacrament of the Eucharifl : O 4 Other 2 1 6 7he Sacraments in general. ^ther Difpofitions are required in the Adult, to re* ceive the Effect, viz. fancYrfying Grace, Faith, Con-* trition, or Attrition, &c. Q. What Effect have the Sacrament ah, viz. Exor- cifms, Croffmg, Agnus Dei, Holy-Water, Sec. and how do they -produce their Effects ? A. The chief Effects, are pious Thoughts, or ac- tual Grace; the Remiflion of venial Sin, by Means of fuch Grace-, the RemifTion of temporal Pain •, driv- ing away Temptations, and the Devil ; reftoring to corporal Health. But thefe Effects are not infallibly produced by Virtue of the Sacramentals alone : So that they produce their Effects, as being an outward Part of the Prayers of the Church* and of the pious Prayers of thofe who make ufe of them. Q. Ton fay the Sacraments produce Grace, in what Manner is this done ? , Do they all produce the fame Sort ef Grace ? A. They all produce Grace in the Nature of Chan- nels or Vehicles, where God is as principal, theMini- fteras joint Inftrument, the Elements as feparate In- ftruments. As to the Grace conferr'd, 'tis different in moil of the Sacraments; fome confer the firft Grace, as Baptifm and Penance, and they are called the Sacra- ments of the Dead; others confer an Increafe of Grace, and are called the Sacraments of the Living, as are all the reft of the Sacraments. Q. Give me a diftincl Account of the fpecifick Grace conferred by each of the Sacraments ? A. The Grace of Baptifm is regenerative, it remits original Sin, entitles to the Name of Chriftian, and gives a Right to partake of the other Sacraments. The Grace of Confirmation is ftrengthening, and gives Cou- rage to profefs the true Faith. The Grace of the holy Eucharift is nutritive, and unites us to Chrift. The Grace of Penance is remiflive of actual Sins, and occafions Sorrow for them, and Protection againft a Relapfe. The Grace of Exireme-Unclion ftrengthens the The Sacraments in general. 2 17 the Tick Perfon againft Temptations, at that Time, and procures Health. The Grace of Order difpofes the Miniftry to perform their Functions with fpiritual Profit. The Grace of Matrimony enables the Parties to comply with the Burdens of their State. Q. Is not a Character the Effecl of fame of the Sa- craments ', and what are the Properties belonging to it ? A. A Character is a fpiritual Power in the Soul, whereby a Perfon is diftinguifhed from others, and made capable of receiving, and giving other Sacra- ments, and performing what belongs to the Divine Worfhip. Q. Which are the Properties of the facramental Cha- racter ? A. 'Tis given only in three Sacraments, viz. Bap- tifm, Confirmation, and Orders* 'Tis indellible. 'Tis a Quality diftin£r. from the Soul, but fome Di- vines fay the contrary. Q^ How many Sacraments are there in the new haw ? A, Seven, viz. Baptifm, Confirmation, Eucha* rift, Penance, Extreme- Undion, Holy Orders, and Matrimony. The divine Will was the chief Reafon of the Number. But there is a certain Analogy, be- tween a corporal and fpiritual Life. A Chriltian is born fpiritually by Baptifm 3 the fpiritual Life is in- creafed, and ftrenthen'd by Confirmation \ 'tis nou* rifhed by the Eucharift ; when Sick 'tis purged by Penance •, when dangerous ill, 'tis reftored by Ex- treme-Unftion ; CEconomy is preferved in fpiritual Matters by Order •, the Species is preferved by Mar- riage, and Grace given to anfwer the Ends of that State. C^ Why do the Scriptures and antient Fathers never me-ntion the Number of the Sacraments to be feven f A. They never mention the Number to be two \ 'tis fufficient to mention the Things. So the Scrip- * Con. Trid. Sejf. vii. Can ix. de Sacr. in gen. tures 2 1 8 The Sacraments in general tures never mention that there are twelve principal Articles of our Belief, to which all the reft are re- duced ; neither do they ever mention the Word Trinity or Confubftantiality There was no Occa- fion to mention the Number, till the Difpute arofe, and this it was, which made the Church mention the Number, which me defined in the general Councils of Florence and Trent ||. Q. Dc * not the Number of Orders, viz. Epifcopacy, Priefihood, Deacon/hip, &c. increafe the Number of Sacraments ? A. No, they are all refolved into Priefthood which is the Plenitude of Orders *, all the others are as it were Species or Branches of Priefthood. Ql fffl>&t do you fay as to the Dignity, and Necefftty of the Sacraments refpettively ? A. 'Tis defined by the Council of Trent, that they are not all equal in Dignity, and that the Euchanft is the moft excellent, as being the Fountain of all Grace*. "As to the Neceflity, 'tis defined by the Council of Trent that they are necefTary to Salvation •, but fome in one Manner, and fome in anotherf . For inftance, Baptifm is abfolutely necefTary for Infants. Baptifm and Penance are necefTary for the Adult, either actu- ally or in Dejtre. Matrimony is necefTary for the whole, but not for every particular. Order is necef- Tary for thofe, who perform the facerdotal Functions. The Eucharift, Confirmation and Extreme-Unction, are necefTary, according to the Precepts of God and his Church, at certain Times, but not abfolutely, when not obtainable. Q^ As there are a great Number of Ceremonies made ufe of in adminiftering the Sacraments, let me have your Opinion of them ? A. Ceremonies are external Performances, made ufe of, either by Chrift, the Apoftles, or the Church || Trid. Sejf. vii. Can. i. de Sacr. gen. * Sef. vii. Can. Hi. de Sacr, m gen. f Sef. vii. Can. iv. de Sicr. in gen. after- BAPTISM 219 afterwards ; not efTential to the Sacraments, but in- ftituted for Decency, and to promote Devotion. Q. Is it lawful for any particular Perfon, or even national Church to alter the Ceremonies ? A. No, if they are approved of, and practifed by the whole Church, and handed down by Tradition, from the earlieft Times of Chriftianity •, becauie thefe are fuppofed to have been in Ufe, from Chrift and his Apoftles. Such as thofe are Exorciims, Sufflation, the Sign of the Crofs in Baptifm, anointing, impofing of Hands, &c. Q^ Is it not Superftition, to make ufe of Cere- monies ? A. By no Means, Superftition is to make ufe of outward Performances, expecting Blefiings from them, which neither Nature, nor Appointment, can promife or produce. The Ceremonies the Church makes uie of, are in the Nature of Prayer, of which they are a Part. Now God has annexed certain Bleflings to Prayer. Q^ But are not many of the Ceremonies ridiculous, and a Hindrance to true Devotion, by their Number ? A- Not at all ; they are fignificative, and repre- fent all the pious Duties of Chriftian Religion ; and if any appear ridiculous, the Church takes care to re- trench them, and reform herfelf in all Matters of Difcipline, Baptifm expounded Q ffTH A T is Baptifm ? A. 'Tis an exterior wafhing of the Body, under a certain Form of Words-, or thus, 'tis xhtfirft and moft neceffary Sacrament, inftituted by Chrift y to free us from original Sin ? and all atlua.1 Sin committed before 220 The SACRAMENTS. before Baptifm ; it makes us Children of God and his Church; 'tis the firft Sacrament, becaufe before it no other Sacrament can be validly received •, 'tis the moil neceffary^ for utile fs a Man he born again of Wa- ter ', and the Holy Ghoft he cannot enter into the Kingdom of God, Jo. in. 5. Q. How many Sorts of Baptifm are there f A. We commonly reckon three, viz. 1, Baptifm ol Water -, 2, of the Spirit; 3, and of jB/00^ : * Eut the firft is only properly a Sacrament. Q. What is the Baptifm of the Spirit, and what Effetts has it ? A. 'Tis a true Contrition, with an ardent Defire of Baptifm, if it cannot be otherwife obtained; it re- mits both original and atlual Sin, but not always the temporal Pain due to Sin.f Q^ What is the Baptifm of Blood, and what are ' Us Effecl ? A. 'Tis Martyrdom, and remits original and ac- tual Sin, with all the temporal Pain. Hence the Holy Innocents are efleemed Martyrs, as being baptized in their own Blood. $ Q^ When was the Sacrament of Baptifm firft infti- tuled by Chrift •, and when were Chrift ians firft obliged to receive it ? A. It was inftituted before Chrift' $ Paflion ; fome holy Fathers and Divines fay, it was inftituted when Chrifl was baptized by St. John ; others when Chrift faid, unlefs a Man be born again of Water and the Ho- ly Ghoft, he cannot enter into the Kingdom of Heaven. St. John iii.H St, Auguftin fays, Chrift baptized the Apoftles -, but be this as it will, 'tis certain they bap- tized all Perfons, after the Afcenfion of our Saviour, according to the Com million they received from Je- * !, Aquae, 2, Flaminis, 3, Sanguinis. f St. Jug. L. 4. de B;*p. C. 22, 23 et 25. § St. Cypri. Ep> lxxiii. ad jubjianu. || S: Greg NiZ. Orat. in nat. St. Aug- Smn. 29 36 et 37 de Bap. fus B A P T I S M. 221 fus Cbriftj wlk.r. .hi: laid, Go teach all Nations ', bap- tizing them in thi Name of the Fathtr, and of the Son, and of I he Holy Ghoft. Mat. xxviii. 19. And that the Obligation then began, as the G of pel was pro- mulgated. Q^ Which is the effential Matter of Baptij m ? A. Natural Water, as 'tis defined in the Council of Trent ,* io that artificial Water, or other Liquids, are not a proper Matter. It muft alfo be applied by- Ablution, fo that Ice, unlefs difTolved is not fuffici- ent : Befides the Water ought to be confecrated, ac- cording to the Ritual; but this is not abfolutely necef- iary, only upon Account of the Precept. Q^ After how many Ways, may this Ablution be performed? A. Three, by Immerfion, that is, plunging and dipping the Body. Secondly, by Infufion or Effujion. Thirdly, by Ajperfion upon fome particular Part. 'Tis probable the Apoftles baptized by Afperfion, or Er% fufion ; becaufe 3000 were baptized in one Day. Alls ii. 41. Yet in the primitive Ages, the Practice was to baptize by three Jmmerfions, which the Church has altered for three Infufions. One Infufion is fufTi- cient, as to the Validity of the Sacrament, as alfo without making the Sign of the Crofs. Q. Which is the Form of Baptifm, and how is it to be explained? A. The necefTary Form are thefe Words. I bap- tize thee in the Name of the Father, and of the Son, and of the Holy G 1:0ft. Some add the Word Amen, but 'tis not in the Roman Ritual. Again, we are to baptize in the Name, as St. Auguftin fays, and not in the Names. Neither is Baptifm valid, in the Name of Chrift, in the Name of God, or in the Name of the Trinity ♦, becaufe they don't exprefs the Myftery, and Tradition requires a diftinct Signification. Again it * Stjf. vii. Can. ii. de bap. is 222 The SACRAMENTS. is to be obferved. that the fame Perfon who applies the Matter, muft pronounce the Form, otherwise the Baptifm is invalid . - Q. Why are the Apo files in the Scripture [aid to have baptized in the Name of Chrift ? Acls viii. 1 2. A. St. Cyprian, and other Fathers fay, that in the Name of Chrift, fignifies by the Authority 0/ Chrift; but that they at the fame Time madeufe of the diftinct Form. St. Thomas, as afo the Roman Catechifm fay, if the Name of Chrifi was only made ufe of, it was by a particular Difpenfation, to the End the Power of Chrift, might particularly be eftablifhed at that Time. Q. Is it neceffary to Salvation that all Perfons, even Infants, fhould be baptized ? A. It is absolutely neceflary for all adult Perfons to be actually baptized if they can ; or in Defire where it cannot be actually obtained : As for Infants they are to be actually baptized ; as it is defined againft the Pelagians; and fince, againft the Calvinifts in the Council of Trent * This Doctrine is grounded upon the Words of our Saviour Chrift, where he fays, un- lefs a Man be born again of Water and the Holy Spirit he cannot enter into the Kingdom of God. St. John iii. 5- Q. Is Baptifm to be deferred till Infants are able td anfwer for themf elves ? A. No, the contrary is defined againft the Anabap- lifts by the Council of Trent. Q^ Is a Child half bom to be baptized ? A. If Life appear it may : If Life be doubtful, the Ritual orders Baptifm under Condition, f The fame Ritual orders, the Baptifm of a Monfter under Condi- tion. Q^ Which are the Ejfefts of Baptifm P A. A total Remifiion of original and aclual Sin, with the Pains due to them. Hence no Satisfaction * Stjl vii. Can. viii. de bap. t Sub Condition?. is BAPTISM. 223 is appointed, when adult Perfons are baptized. Again all fpirifual and fupernatural Gifts are given at the fame Time. It is an entire Regeneration or new Life ; it gives a Right to all the other Sacraments ; it opens the Gates to Heaven •, it gives a Character, and cannot be reiterated. All thefe Points are defined by the Council of Trent. Q. What is to be f aid concerning the Minifler and Place of Baptifm ? , A. Every Man is a Minifter, in Cafe of NecefTjty, that is to fay, whenaPrieft cannot be had, ufing the true Matter and Form, with an Intention of doing what the Church does : But only the Bifhop or Parifh Prieft is the proper Minifter by Office,* or one deputed by the Ordinary. Hence Chaplains are not to baptize by Office, nor Superiors of religious Orders. Hence there is a Regulation to be obferved, when there is urgent Neceflity, viz. a Man is to be preferr'd to a Woman, and thole in higher Orders, to thofe in lefler. As to Place, the Rituals order it to be in the Church, unlefs in Princes Children, and even then, 'tis to be done in an Oratory, and the Water fetched from the Pariiri Church. Q. Is it lawful to receive Baptifm twice ? A. No, it is not lawful to feceive it upon any Ac- count more than once-, Heb. vi. ver. 4. 6. and the Reafon is, becaufe it imprints a fpiritual Charac- ter in the Soul, which fhall remain for ever, either to our great Joy in Heaven, or our Confufion in Hell. Q^ What are the Penalties for Re- baptizing? A. By the old civil Law, it was Death: And now by the Canons of the Church, 'tis Irregularity, and otherwife punifhable. Q^ What is required of him, who has a Mind to receive Baptifm? A. It is required of him, and hepromifes to God, to renounce the Devil, his Works, his Pomps and I * Ex Officio. all 224 Tbe SACRAMENTS. all his Vanities. Moreover, it is neceffary for him* who is come to the Ufe of Reafon before he receives Baptifm, to have Faith, a true and hearty Sorrow and Deteftation for all his Sin, and to begin to love God.* Q. What do you under ft and by the IVorks^ Pomps > and Vanities of the Devil? A. By the Works of th? Devil, we underftand all Kinds oi Sin. By the Pomps and Vanities of the Devil, we underftand Vain-glory, wordly Ambition, and every other Kind of Pride. Q^ For what End are Godfathers^ and Godmothers appointed us, and what is the Difcipline of the Church as to this Point ? A. That they may anfwer for, and inftruct us in Cafe our Parents mould die, or be wanting or negli- gent in that Part of their Duty •, which Obligation lies on them. At prefent, fince the Council of Trent l , there is to be only one Godfather and one Godmother, and no more •, and they ought both to be Catholicks, and of a good Reputation. According to the Council of Trent, & Spiritual Affinity is contracted between the baptized and the Sponfors, as alfo between the Father and Mother of the baptized, and the Sponfors; but; not between the Sponfors themfelves. This Affinity is an Impediment^ not only making Marriage unlaw- ful, but alfo invalid betwixt the Parties. 'Tis alfo to be noted that he who baptizes the Child, contracts a fpiritual Affinity with the Child, and with the Child's Parents: But where a Child is baptized without the Ceremonies, in Cafe of Necefiity, there is no Affinity contracted, when the Cerrmonies are performed af- terwards •, and the Reafon is^ becaufe that Ceremony is not a Sacrament. This is declared by Innocent the nid. Q^ Are we bound to fulfil all that our Godfathers and Godmothers have promt fed in our Name? * Cone. Trid. Seff. vi. C. 6. i Impedimentum dirimens. A. We CONFIRMATION. 225 A. We certainly are; for it is upon that Condition We are admitted to Baptifm, and were made Mem- bers of the Church, and Heirs of the Kingdom of Flea ven. Gal. v. 3. 6. Q. What Obligation does Baptifm lay upon us? A. To believe firmly all that the Catholick Church teaches: Secondly , To keep faithfully all the Com- mandments of God, and his Church : Rom. vi. 3 , 4. And laftly, to follow dilligently the Example of our Saviour Chrift, and his Saints. 1 Pet. ii. 2 1 . Confirmation expounded. Q^ Yjf HAT is Confirmation ? 'I A. 'Tis a Sacrament conferred by a Bi- fhop, by Impofition of Hands, and Unction with Chrifm, under a certain Form of Words ; and infli- tuted to confirm the baptized, in the Faith of Chrift and his Church, and to refift all Temptations againft: it. Q. What Grounds have you to believe it is properly a Sacrament? A. Firft, from the Scriptures, where we read in the Acls of the Apoftles. Chap. viii. When Peter and John were fent to confirm the Samaritans, by Impofi- tion of Hands, to receive the Holy Ghoft, tho' they had already been baptized. Heb. vi. 2. 2 Cor. i. 21, 22. Acls xix. 5, 6. Secondly, From the holy Fathers who all agree that Confirmation is a Sacrament.* * See St. Ambr. de Sacr. L. 3. C. 2. et L. de Spir Sane. C. 6, et 7. St. Aug. de Trinit. L. 15. C. 26. et in ?(. 26. TertuL h. de Bap. C. 8. et L. de refur.C. 8. St. Hier. CoBtr. Lucifer* %om> iv. Part 2, Q. tbnt 226 The SACRAMENTS. Q^ lhat Ceremony was ufed only in thofe Times, t° give the Holy Ghojt vifibly, in order to work Miracles and other Gifts. A. That was one Effect proper then, but it alfo gave fanctifying Grace, and was practiced in every Age fince, for the latter Purpofe, as the Fathers all aflfert. Q. Do Proteftants hold it to be a Sacrament ? A. No-, only a Ceremony, for Inftrudtion of Youth in their Faith, after they are arrived at the Ufe of Reafon, and to put them in Mind of their baptifmal Vows. But tho' they will not in formal Terms call it a Sacrament, yet they will own the Antiquity and Ufe of it, from the Apoftles Time , and by their Book of Common-Prayer, 'tis ordered : " That as " foon as the Children can fay, in their Mother " Tongue, the Creed, the Lord's Prayer, the ten " Commandments, &c. They be brought to the Bifhop, by one that mall be their Godfather or God- mother, and the Bifliop (hall confirm him, &c. For " as much as Confirmation is adminiftred to them " who are baptized, that by the Impofition of Hands that Virtue is to be afcribed alfo to the Chrifm. Some Divines think the Apoftles made ufe of Chrifm > otherwife their imme- diate SuccefTors would not have ufed, and impofed it. This Opinion feems to be agreeable to St. Paul, where he fays, he who confirmeth us with you in Chrift, and who hath anointed us -, who hath alfofealed us, and hath, given the Earnejl of the Spirit in our Hearts. 2 Cor. i. 21, 22. Q^JVhat is Chrifm, and why was it ajfumed for that Ufe? A. 'Tis an Ointment, made of Oil of Olives and Balfam ^ any other Oil is not a fuflicient Matter. Now Oil has feveral Qualities, which fignifies the Effect of this Sacrament, viz. Spiritual Strength and Purity of Confcience, and Prefervation from Ruft, that is, from Sin : And the Sweetnefs of Balfam, the Odour of a. good Life. Q. Is it requifite that the Chrifm be confecrated and that by a Bifhop ? A. Yes, 'tis requifite to the Validity of the Sacra- ment ; tho' fome Divines are of a contrary Opinion. Q. Who is the Minifter of Confirmation? A. A Bifhop is the only ordinary Minifter, as 'tis decreed in the general Council of Florence : Befides * St. Aug. in Pf. 44. ver 9 et L. 3. de Trini. C. 27. Sf. Greg, in i» C. Cant. St. A-mh. in Pf. 1 18. et L.'de Spirit. Sane. C. 3. Cone, Laod. C. 28. Cone. Trid. Sef. vii. Can. li. dc Confrv P 2 the 228 The SACRAMENTS. the Council of Trent has defined, that a Bifhop is the only ordinary Minifter -,f and this appears from the Scripture itfelf, where we read, in the eighth of the Ails* that Peter and John werefentto cbrffif rri tfhe Sa- maritans. This has been the conftanc Tradition and Practice of the Church, as we learn from St. Cyprian, ■St.John^hryfoftcm, St. Jcrom, &c. However, St. Thomas and iome other Divines hold, that the hone can dffpenfe with a private Pfieft, to adminifter this Sacrair^nr, provided he makes ufe of the Chrifm con- secrated by a Biihop. But .St. Eonaventure, and others thinks, no fuch Difpenfation can be granted by the Pope. Q^ What is the Form of this Sacrament ? A. 'Tis the Prayer made ufe of, to implore the Affiftance and beftowing of the Holy Ghoft : And the Words joined with the Unclion, viz. N. I ftgn thee with the Sign of the Crofs* I confirm thee with the Chrifm of Salvation* in the Name of the Father* and of Son* and of the Holy Ghoft* Amen. Q^ Why is no Mention made of the aforefaid Form of Confirmation* in the Writings of the Fathers* and antient Rituals? A. The Fathers purpbfely declined, 'mentioning the Nature of the Sacraments, efpecially the Form. As for Rituals, the Form of Words Sometimes was varied, tho' it was always a Prayer Signifying the Na- ture of the Sacrament. Q. What are the particular EffecJs of Confirma- tion t A, It beflows, in the firft Place, an iricreafe of our baptifmal Grace ■* it alfo confers upon lis the Holy Ghoft with all his Gifts : Again it gives' a particular Grace confirming Perfons in their Faith, and protect- ing them againft Herefy, and gives a Spiritual Cou- rage and Strength to refill all the vifible and invifible f Se/f. vii. Can. iii. Eric- CONFIRMATION. 229 Enemies of our Faith : It alfo makes us perfect Chri- ftians : And laftly gives a Character of being compleat Soldiers of Chrift ; 2 Cor, i. 21, 22. Which C^- ttz^r is indellible, and therefore this Sacrament can- not be repeated. Hence thofe that are to be confirmed are obliged to be fo much the more careful to come to this Sacrament worthily, fince it can be received, but once ; and if they then receive it unworthily, they have no Share in the Grace which is thereby commu- nicated to the Soul ; inftead of which they incur the Guilt of a grievous Sacriledge. Q. Who are capable of receiving Confirmation, and what Difpojitions are required f A. Inthefirft Place, the Ferfon mud be baptized. Again, Infants are capable, becaufe it was the Cuftom formerly to confirm Children immediately after they were baptized : But now, not 'till the perfect Ufe of Reafon ; and then they are obliged to know the prin- cipal Articles of their Faith, to confefs their Sins, and by a true Contrition, to be in the State of Grace ; 'tis alfo advifeable to receive it fading, but this is not of ftrict Obligation. Q. What fay you as to the Neceflity of receiving this Sacrament ? A. 'Tis not of that abfolute Neceffity, but that Perfons may befaved without it; yet there is a Precept for receiving it which obliges all aduk Perfons when they have a fit Opportunity •, or elfe they are guilty of a mortal Sin, if it be omitted out of Contempt, or any grofs Neglect; and that they forefee they cannot have an Opportunity hereafter : But as the Ritual ex- prefles, or when the Perfons are expofed to dangerous Temptations, either inward or outward, of loofmg their Faith ; for in fuch Circumftances they omit the proper Means, provided by the Law of God to refift them. Q. What ought to be done after receiving Confirma- tion ? P 3 A. We 230 The S A C R A M E N T S. A. We ought to give mod hearty Thanks to God for the Abundance of Grace, we have received from him \ to take a firm Refolution to fpend our Lives chriftianly, and to pfofefs our Faith openly; for with the Heart we believe unto Juftice, and with the Mouth Confeflion is made unto Salvation. Rom. x, 9, io„ We ought earneflly to afk of God the Fruits of the Holy Ghoft, &c. Q. What is the Obligation that a Chriftian takes up- on him in Confirmation ? A. He lifts himfelf there for a Soldier of Chrift ; and confequently is obliged after having received this Sacrament*, to fight manfully the Battles of his Lord. The Eucharifi expounded. Q. JJf H AT is the holy Eucharifi: ? A. ' Tis a Sacrament wherein are contained the Body and Blood ofChrift, under the Forms, or Appearances of Bread and Wine, given for our fpiri- tual Nourifhment. Q. By what Names is it ufually known ? A. It was called in the primitive Church, and by the holy Fathers Eucharifi, which is a Greek Word, and fignifies Thank/giving ; and is applied to this Sacrament, becaufe of the Thank/giving which our Saviour Chrift offered in the firft Inftitution of it, ac- cording to St. Matthew xxvi. 27. St. Mark xiv, 23. St. Luke xxii. 19. And becaufe of the Thankfgiving with which we are obliged to offer and receive this great Sacrament and Sacrifice, which contains the Fountain of all Grace, the ftanding Me- morial of our Redemption, and the Pledge of a happy Eternity. 'Tis called the Lord's- Supper, becaufe it was inftituted by Chrift at his laft Supper. 'Tis EUCHARIST. 231 'Tis called the Viaticum, as being the Bread of a Chriftian during the Journey of this Life. 'Tiscall'd the Holy Communion, beeaufe all Partakers are join'd in Faith and Love by it. 'Tis called the Sacrifice, being by Immolation offer'd to God. Q. Is it a Memorial, and of what ? A. 'Tis in general a Memorial of Love, being the greateft of Legacies, 'Tis a Memorial of Chrift* s Paffion. 'Tis demonftrative of Grace, prefent, and prognoftick of future Glory. Q^ How does the Eucharift differ from the reft of the Sacraments ? A. Fir ft, In Dignity, hence 'tis called the Holy Sacraments. Secondly, It contains the Fountain of Grace. Thirdly, there is a miraculous Converfion, by deftroying the Matter. Fourthly, it confifts not only inUie but in a permanent Thing. Q. What Figures were there formerly of the Eucha- rift, and how did they reprefent it ? A. It was prefigured by Melcbifedec' s offering Bread and Wine, as to the Matter -, for Chrift was a Prieft according to the Order of Melchifedec. As to the Effeft, it was prefigured by the Manna, which had all Sorts of delicious Taftes. As to the Thing contained, Chrift's Body that fuffered, it was prefigured by all the Sacrifices, immolated by the Law of Mofes. Hence Chrift is called the Lamb fiain from the Beginning of the World. But the moft exprefs Figure was the kill- ieg and eating of the Pafchal Lamb. The Blood of the Lamb, was fprinkled on their Doors, whom the deftroying Angel fpared. So the Blood of Chrift. is fprinkled, to redeem Men from Sin. Chrift again, is called the innocent Lamb. Again, the Pafchal Lamb was eaten with unleavened Bread. Q, What is the Faith of the Catholick Church con- cerning this Sacrament? A. That the Subftance of Bread and Wine ts chang- ed, by the W©rds of Confecration, into the real P 4 Body 232 The SACRAMENTS. Body and Blood of Jefus Chrift. That under each Form is truly and really the Body and Blood •, as alio the Soul and Divinity of Jefus Chrift, which by the hyprftatical Union is infeparable from his Body and Blood. That whofoever receives under one kind alone, receives whole Chrift, as much as if he re- ceived under both. That by dividing the Species, the Body of Chrift is not hurt, but'remains entire un- der the lead Particle. Q. In what Manner is Chrift prefent in this Sacra- ment ? A.- By the true and real Prefence of his divine and human Nature, and not in Figure only, as fome would have it. Q^ Is the Body of Chrift prefent in the Euchariji, after a natural, corporeal, and vifible Manner, as he was upon Earth before he fuffered ? A. No 5 for according to St. Paul, there is a na- tural Body, and there is a fpiritual Body ; fo that it may be called a fpiritual Body in the Senfe of St. Paul, fpeaking of the Refurredlion of the Body, where he fays, it is fown a natural Body, it is raifed a fpiritual body, i Cor. xv. 44. Not but that it ftill remains a true Body, as to all that is efTential to a Body ; for furely no one will pretend to fay that the Body of Chrift, which is now in Heaven, is not the fame true and real Body which was born of the BlefTed Virgin Mary, and which fuffered upon the Crofs. And as Chrift'' 's Body has now the Qualities of a glo- rified Body, as being fpiritualized, fo it partakes in fome Meafure of the the Qualities and Properties of a Spirit. Therefore, it is eafier conceived how Chrift' s Body may be in the Sacrament, without Extenfion or Greatnefs of Place •, for as a Spirit requires no Ex- tenfion for its Being, fo neither does a Body when it is become fpiritual and immortal ; and fince Chrift's Body is in the Eucharift in the manner of Being, as it was in after his Refurrettion, viz. incorruptible, im- mortal, EUCHARIST. 233 mortal, and impartible, {Chrift rifing from the Dead, dies no more, Death Jhall no more have Dominion over him, Rom. vi. 9.) So 'tis not to be imagin'd Chrift furYers when the Sacrament is broken, eaten, and the Hke. Thus may be conceived how thrift's Body may be whole and entire in every Part, arter the facred Hoft is divided, and alio how it may be in many Places at once •, for tho' we cannot .eafily underftand this poflible to an extended Body, remaining in its corporeal Manner of Being, yet there is no fuch Dif- ficulty in relation to a Spirit, or any other thing, .in its manner of Being like a Spirit ; becaufc a Spirit has no Dependance on Place, nor is confined either to it, or by it. Neither is it more flrange for Chrift to be in the Blefled Sacrament, and at the fame Time in Heaven, than it was for him to be in Heaven, and at the fame Time on Earth, when he appear'd to St. Paul. Affs ix. 29. Nor after all are our Senfes to guide in this, or in any other Myftery of Faith ; but Faith itfelf, viz. the Word of God, of Jefus Chrift, who fays, This is my Body, 1 Cor. xv. 8. His Power and Truth makes it to be what he folemnly aflfercs -, this we believe, as well as all other Myfteries upon his Word, propofed unto us by his Church ; upon his Word we rely, by which he made all Things out of nothing, and changes the Nature of Things, when, and as he pieafes : As when he changed Lot's Wife into a Pillar of Salt, Gen. xix. Water into Blood, Exod. vii. As likewife Water into Wine, John ii. 9. Neither is the Difficulty greater here in believing upon God's Word, againft our Senfes, than in be- lieving upon God's Word the young Man to be an Angel, Mark xvi. Mat. xxviii. the Dove, and fiery Tongues to be the Holy Ghoft, Mat. iii. Acts ii. when to our Senfes they appear otherwife. God's Word makes Things infinitely furer to us than our Senfes *, for alas, how often, and eafily are our Senfes deceived ? While God's Word can never deceive us, we 234 The SAC RA M E NTS. we ought therefore always to fubmit to it, when we know it to be God's Word. Q. How do you prove from God's Word the real Prefence of the Body and Bhod of Chrift, to be in this Sacrament ? A. I prove it from no lefs than four different Places, in the New Teftament, delivered by Chrifi himfelf, at the Time of his inftituting this Sacra- ment, viz, from the 26th Chapter of St. Matthew, from the 14th of St. Mark, from the 2 2d of St. Luke, and from the nth of the iftEpiftle of St. Paul to the Corinthians ; in all thefe Places Chrift himfelf af- fures us, that what he gives us in the BleiTed Sacra- ment, is his own Body and Blood. Firjh In the 26th of St. Matthew we read, ver. 26, 27. And as they were at Supper, Jefus took Bread and bleffed it, and broke it, and gave it to his Difciples, and [aid ; Take, and eat, this is my Body : And having taken the Chalice, he gave Thanks, and gave it to them, faying, drink ye all of this -, for this is my Blood of the New Teftament, which fhall be fhed for many to the Remiffion of Sins. idly, in the 14th of St. Mark we read, ver. 22, 23, et 24, And when they had been eating, Jefus took Bread and bleffed it, and broke it, and gave it to them, and faid -, Take, eat this is my Body : And having taken the Chalice, giving Thanks, he gave it to them ; and they all drank of it. And he faid to them, This is my Blood of the New Teflament, which fhall be ftoed for many. idly, In the 2 2d of St. Luke we read, ver. 19, 20. And when he bad taken Bread, he gave Thanks, and broke it, and gave it to them, faying ; This is my Body which is given for you •, do this for a Comme- moration of me. In like manner ( he took ) alfo the Chalice, after he had fupped, faying -, This Chalice is the New Teflament in my Blood, which fhall be fhed for you. 4thly, EUCHARIST. 235 tfhly, In the nth of the id Epiftle of St. Paul to the Corinthians we read, ver. 23, 24, 25. 7 r<>- ceived from the Lord that which I alfo delivered to you, that the Lord Jefus Chrift, the Night in which he was betrayed, took Bread, and giving Thanks, broke it, and f aid : Take ye, and eat, this is my Body, which Jhall be delivered for you ; do this in remembrance of me. In like manner alfo, (he took) the Chalice after he had fupped -, faying, this Chalice is the New Tefta- ment in my Blood, do this, as often as you fh all drink it, in remembrance of me. Q. Why do you take thefe Words of Chrift, at his laft Supper according to the Letter, rather than in a figurative Senfe ? A. I have many Reafons to offer why we take the Words of Chrift (which he fpoke at his laft Supper) in their plain and literal Senfe. Fir ft, Becaufe what- ever Chrift has plainly and exprefly faid in Scripture, ought to be underdood by us in the literal and pro- per Senfe of the Words, where the Cafe will admit of it : This is what our Adverfaries themfelves either do, or muff, allow, otherwife it is not poflible to prove by Scripture that any one Text of the Gofpel ought to be taken literally and properly, Mow it is certain that Chrift has plainly and exprefly faid in Scripture, that what he inftituted at his laft Supper, was the fame Body and Blood which he gave for the Life of the World : And there is no Doubt but that the Body which he gave and facrificed for us, and the Blood which he fhed for us was his true and real Body and Blood : Chrift, fays St. Paul, gave him f elf for his Church, Ephef. v. 26. And in another Place St. Paul fays, that Chrijl enter ' d by his own Blood into the Sanctuary^ Heb. ix. 12. Therefore the Words of Chrift which he fpoke at his laft Supper, in the Infti- tution of the BlefTed Sacrament, ought to be taken in the literal and proper Senfe of the Words. Secondly* When God fpeaks in the Holy Scripture, with an ex- prefs 236 The SACRAMENTS. prefs Defign to make known to us fome new Inftitu- tion or Command upon which our Salvation depends ; or to difcover fome high Myftery of Faith which was entirely new to the World, and which was neceffary for the World to know, but could not be known only from his Words •, then, if ever, We have good Reafon to believe the Word of God fpeaks plainly, and ought to be taken in the natural and literal Senfe of the Words : Now here, our Saviour fpoke thofe Words, This is my Body, This is my Blood, at the In- itiation of a great Sacrament upon which our Salva- tion depends, with an exprefs Defign to reveal : high Myftery of Faith, which was entirely new to the World, and which was neceffary for the World to know, but could not be known to his .Uifciples only from his Words. We conclude then, that his "Words upon fuch an Occafion ought in all Reafon to be un- derftood, in the plain, obvious, and literal Senfe -> efpecially fmce there is no Abfurdky or Contradiction in the literal Senfe which can oblige us to have Re- courfe to a figurative Meaning, fince there is nothing in the Belief of the real Prefence but what is clearly within the Sphere of infinite Power ; nay, it is an eafier Thing to comprehend that God can change one Thing into another, than make all Things out of no- thing, as he did the World. Thirdly, Becaufe Chrift was at that Time making a Covenant which was to laft to the End of the World. He was enacting a Law which was to be for ever obferved in his Church. He was inftituting a Sacrament, wnich was to be fre- quented by all the Faithful. In fine, he was making his laft Will and Teftament, and therein bequeathing to his Difciples, and to us all, an admirable Legacy and Pledge of his Love. Now fuch is the Nature of all thefe Things, viz. of a Covenant, of a Law, of a Sa- crament, of a laft Will and Teftament, that he who makes a Covenant, a Law, a laft Will and Teftament, &c. always defigns that what he covenants, appoints EUCHJR1ST. 237 or ordains, fhould be rightly obferved and fulfilled 5 fo of Confequence he always defigns that it fhould be rightly underflood, and therefore he always expreffes himfelf in the moll plain and clear Terms. This is what ail wife Men ever obferve in their Covenants, Laws, or laft Wills, induftrioudy avoiding all obfcure ExjftefiionS which may give occafion to their being mifunderftood. This is what God himfelf obferved in the old Covenant, in all the Ceremonies and moral Precepts of the Lav/ ; all are exprefs'd in the moft clear and plain Terms. It then can be nothing lefs than impeaching the Wifdom of the Son of God, to imagine that he fhould inflitute the Chief of all his Sacraments, under fticfi a Form of Words, which in their plain, natural and obvious Meaning imply a Thing fo widely different from what he gives us there- in, as his own Body is from a Bit of Bread-, or in fine to believe that he would make his laft Will and Tef- tament'm Words affectedly ambiguous and obfcure^ which if taken accordingto that Senfe, which they feem evidently to exprefs, muft lead his Children into a pernicious Error concerning the Legacy which he be- queaths them. In Effect it is certain that our Savi- our Chrift forefaw that his Words would be taken ac- cording to the Letter by the greatefl Part of Chri- ftians; and that the Church even in her general Coun- cils would interpret his Words in this Senfe. It mufl be then contrary to all Probability, that he who fore- faw all this, would affect to exprefs himfelf in this Manner in his laft Will, had he not really meant what he faid ; or that he fhould not have fome where ex- plained himfelf in a more clear Way, to prevent the dreadful Confequence of his whole Church's authoriz- ing an Error in a Matter of the greatefl Importance -, particularly when he was then fpeaking alone to his beloved Apoftles and bofom Friends, to whom he was always accuftomed to explain in clear Terms fas St> Mark affures us) whatever was obfcure in his Pa- rables :;S Th S AC & A M E A People. Chap. Au- yreter of i Church, which , in their plain literal Senfe, z prefumed to :nefs the . afiir St. Ma: :h this Inter Jrhoft, the Spirit abide fore ..:. xx. S;. John C^ - r Chrift's :o be un- .en he fays, I am the Door, I am ~by then may not sapper be una A. *Tis a ro pretend to infer, tha: t fome of Cbrfi: s are to be taken jtgur. therefor: lb: At this Rate an Arian might pretend that when our Saviour in he .died God, and the Son of God, 9 tis only jig war rjel)\ be: other Places fi- gure: I a mani- fold Difpar:: sen the Czit of the Expreffions you mention. . : 1 am the Doc . and the Won - r r z : . I Bod)\ f I rjt % becauie the former is deliver- ed as Pa : nfequenrh* as Fi- gures ; : l Gil sera- mat: ~nd therefore according to their m oft plain and obvious Meaning. Se- . lained by Cbrifi him- m the fame I -figurative Senfr. .t lat- EUCHARIST. 239 ter are not. Thirdly* becaufe the former are worded in fuch a Manner as to carry with them the Evidence of a Figure, fo that no Man alive can poflibly take them in any other than a figurative Meaning, for he who will pretend to fay that our Saviour was really- a Door, or a Vine-Tree: But the latter areexprefled, and fo evi- dently imply the literal Senfe, that they who have been the moft defirous to find a Figure in them have been puzzled to do it. This was the Cafe of Luther himfelf, as we learn from his Epiftle to his Friends at Strajburg.-f And of Ziunglius* as we learn from his Epiftle to Pomeranus%. Q. But may not the Sign or Figure be called by the Name of the Thing fignified ? And have we not Inftances of this in Scripture ? A. In certain Cafes, when a Thing is already known to be a Sign or Figure of fomething elfe, which it fig- nifies or reprefents, it may indeed be faid according to the common Laws of Speech, and the Ufe of the Scripture, to be fuch or fuch a Thing, that is, it figni- fies or reprefents fuch a Thing ; as in the Interpreta- tion of Parables, antient Figures, and the like. But 'tis not the fame in the firffc Inftitution of a Sign* or Figure* becaufe when a Thing is not known before- hand to be a Sign* or Reprefentation of fome other Thing, to call it abruptly by a foreign Name, would be contrary to all Laws of Speech, and both abfurd and unintelligible, as if you mould fay, that a Morfel $f Bread is London-Bridge, or that a Bit of Cheefe is Canterbury- Church; becaufe by an Art of Memory they put you in Mind of thofe Buildings : But this would be juftly cenfured as nonfenfical and unworthy of a wife Man : Juft fo would it have been if our bleffed Saviour at his laft Supper, without acquainting his Difciples beforehand, that he defigned to fpeak figuratively, mould have abruptly told them, This is my Body* this is my Blood* had he not meant that they f Tom. 5. fol. 502. $ Fol. 256. were 240 The SACRAMENTS. were really fo. For abftracting from the Change which Chrlfi was pleafed to make in the Elements by his Almighty Word, a Bit of Bread has no more fi- militude to thrift's Body, than a Morfel of Bread has to London- Bridge : So that nothing but the real Prefence of Chrift's Body and Blood, could verify his Words at his laft Supper, or vindicate them from being highly abfurd and unworthy the Son of God. Q. But do not thefe IVords which our Saviour /poke, viz. Do this in Remembrance of me, Luke xxii. 19. determine his other Words to a figurative Senfe? For the Remembrance or Commemoration of a Thing fuppofes it to be abfent. A % Thefe Words, Do this in Remembrance of me, inform us, indeed, of the End for which we are to offer up, and receive the Body and Blood of Jefus Chrift, viz. for a perpetual Commemoration of his Death and Paffion,as St. Paul teaches us*, 1 Cor. xi. 26. But they no Ways interfere with thofe other Words, This is my Body, and this is my Blood •, fo as to explain away the real Prefence of (thrift's Body and Blood. 'Tis certain St. Matthew, and St. Mark never looked upon thofe Words, Do this in Remembrance of me, as a ne- ceiTary Explication of the Words of the Inflitution, This is my Body, This is by Blood, as any Ways altering or qualifying the natural and literal Meaning of them ; fince they have in their Gofpels quite omitted thofe Words, Do this in Remembrance of me. As to what you alledge, that the Remembrance of a Thing fup- pofes it to be abfent, I anfwer, that whatfoever Things we may be liable to forget, whether really prefent, or really abfent, may be the Object of our Remembrance; for what can be more intimately prefent to us than God, and yet the Scripture commands us to remember our Creator, EccL xii. 1 . tho' in him we live, move, and have our Being. Acts xvii. 28. So that this Com- mand of remembering Chrift, is no Ways oppofite to his real Prefence : But the mod that can be interred from EUCHARIST. 241 from it is, that he is not vifibly prefent; which is very true -, and therefore, left we fhould forget him, this Remembrance is enjoined. Q^ But notwithftanding all that has been Jaid> is it not the greateli Abfurdity, and' even Elafphemy to fay that a Man can make his God, or that a Prieft can turn a Wafer, or a Bit of Bread into his Saviour ? A. It never was the Belief of the Catholick Church that tiie Bread is changed by the Prieft into the Body and Blood, Soul and Divinity of Jefus Chrift. We believe indeed, as I have already faid, that by the Al- mighty Power of God, making ufe of the Miniftry of the Prieft, the Bread is changed into the Body of Chrift : But we neither do nor ever did believe and teach, that the Bread which is a material Subftance is changed into the Soul which is a Spirit •, much lefs do we believe and teach that it is changed into the Divi- ty ; nay, we believe it to be Blafphemy, and Herefy to imagine any fuch Thing : We believe, 'tis true, that the Body and Blood, Soul and Divinity of Jefus Chrift are truly and reaily prefent in the Blefied Sa- crament, and that Chrift is contained whole and en- tire under either Kind : Not that the Bread and Wine are changed into Chrift' s Soul or Divinity •, but that the Bread and Wine are only changed, or converted into his Body and Blood-, however by the natural Con- nexion by which Chrift's Body and Blood (which is now rifen from the Dead to die no more) is always accompanied with the Soul, and the Divinity with both Body and Soul, by Reafon of the hypoftatical Union of the divine and human Nature in Chrifl- 9 we therefore believe that ChrijFs Soul and Divinity arealfo prefent, not by Change or Converfion, but by Concomitance*. Therefore it is not our Belief, that a Prieft can make his God, &e.- Q^ Have, you any thing more to add by Way of Proof out of Scripture, in favour of the real Prejence of the Body and Blood 0/ Chrift in the bleffed Sacrament ? * See Cone. Trid. Sef m xiii. C, 3, ct 4. Q^ A. Yes 242 *be SACRAMENTS. A. Yes I have feveral more ftrorg Proofs, as Firft, from the Words of Chrift fpoken to the Jews in the fixth Chapter of St. John'-, and Secondly, from the firft Epiftle ofSt.PauL, to the Corinthians, the tenth and eleventh Chapter ; Thirdly, from the antient Fi- gures of the Eucharift, which demonftrate that there is fomething more noble in it than Bread and Wine, taken only in Remembrance of Chrift \ Fourthly, from the unerring Authority of the Church in her Decifi- ons, in relation to this Controverfy ; all which I fliall here pafs over for brevity Sake, fince they are already excellently well explained by an eminent Divine, in a Book entitled The Catholick Chriftian, &c. Q. Be/ides thefe Arguments from Scripture and Church Authority, have you any thing elfe to alkdge in Proof of the real Prefence? A. Yes, Firft, the Authority of all the antient Fa- thers, whofe plain Teftimonies may be feen in an Ap- pendix to a Book entitled a Specimen of the Spirit of the Diffenting Teachers, &c. Secondly, The perpetual Confentof the Greeks, and all the oriental Chriftians demonstrated by Monfieur Arnaud, and others, in a Book entitled la Perpetuite de la Foy, &c*. Con- firmed by the authentick Teftimonies of their Patri- archs, Archbifhops, Bifhops, Abbots, &c. By the Writings of their antient and modern Divines; and by all their Liturgies : And even acknowledged by many Protectant Writers. See Sir Edwin Sandy s'j Re- lation of the Religion of the Weft . P. 233. Dr. Potter' s jfnfwer to Charity miftaken. P. 225. Biftjop Forbes of the Eucharift. Dr. Nicholai of the Kingdom of Chrijt , &c +. Now what can be a more convincing Evidence of this Doctrine's having been handed down by Tradi- tion from the Apoftles, than to fee all Sorts of Chri- ftians, who have any Pretenfions to Antiquity agree- ing id it. Thirdly, both antient, and modern Church * L, v. C. 10, ii, ct 13. T. i. L. i. C. 3. P. 22. Hi* EUCHARIST. 243 Hiftory furnifhes us with many Inftances of Miracles> the bcft attefted, which from Time to Time have been wrought in Teftimony of this fame Truth* of which in clivers Parts of Chriftendom there are (land- ing Monuments to this Day. My lafl Proof is, from the Doctrine of the Church of England, as it is deli- vered in her Catechifm, which is printed in the Com- mon-Prayer-Book, which acknowledges that the Body and Blood of Chrift are verily and indeed taken and re- ceived by the Faithful in the Lord's-Supper. This is the Doctrine of the Church of England, which ex- preffes the real and fubftantial Prefence of Chrijl\ Body and Blood in the Sacrament as fully as any Ca- tholick can do : For if verily and indeed, be not the fame as really and truly, and ot as full Force to ex- clude a meer figurative Prefence, I confefs I am yet wholly ignorant of the Signification, even of the moil common Words, and it will be impoffible to know what Men mean, even when they deliver themfelves in the plained Terms. So that it muft either be own'd that the Words of Chrift 9 s Inftitution import a real and fub/iantial Prefence of his Body and Blood, even ac- cording to Proteftant Doctrine, or we muft fuppofe the Church of England guilty of a mod fcandalous Equivocation or grofs Contradiction ; for how that can be verily and indeed taken and received which is not verily and indeed there, is a greater Myftery than Iranfubftantiation . Q^ Ton have fatisfied me as to this Point, but pray what is the Doclrine of the Church, concerning the Matter of this Sacrament ? A. The Matter is Bread and Wine, viz. Wheaten Bread, and Wine of the Grape, which Chrift made ufe of, and without them the Confecration is not valid. Q^ Why are Bread and Wine made ufe of? A. 'Tis in thefirft Place the divine Will. Again, by Reafon of the Analogy, with Refpect to the End and Effecl. They fignify a fpiritual Nourifhment. Q^2 They 244 Tie S A C R A M E N T S. They reprefent Chrift'' s Paflion or Separation of his Blood from his Body. Q. Is the Bread to be leavened or unleavened? A. 'Tis certain that Chrift ufed unleavened Bread, becaufehe celebrated the laft Supper, on the firft Day of the Azyms, or unleavened Bread, See St. Mat. xxvi. I?. St. Mark xiv. 12. St. Luke xxii. 7. When the Jews were forbid, under Pain of Death (as we read in Excdus xii. 15, &c.J to eat any leavened Bread, for thofe feven Days, nay they were even forbid to keep it in their Houfes. How- ever there is no divine Precept. Hence the Greek Church are allowed to confecrate in leavened Bread. Q^ Is Water to be mixed with the Wine ? A. Yes by the Church Precept •, and 'tis probable after Chrift' s Example. Water reprefents, the Water which flowed from our Saviour's Side : Not but that Coniecration without Water is valid. Q^ Is the Confecration valid in Wine only, or Bread only? A . Yes, but there is a divine *£recept not to fepa- rate them, from thefe Words of Chrift , Do this for a Commemoration of me, &c. St. Luke xxii. 1 Cor. x. Befides unlefs they are confecrated together, they don't reprefent Chrift 9 s Paflion diftinctly. Q. What is the Form of this Sacrament? A. The fufficient and necefiary Form of the Confe- cration of Bread, are thefe Words, This is my Body. Of Wine % This is the Chalice of my Blood, of the New and Everlafting Teftament, a Myftery of Faith, which fballbefhed for you and for many, to the Remijfton of Sins. The Prayer and Words before and after, are only necefiary, by Reafon of the Church Precept. Thefe Forms are known by the Scripture and conftant Doctrine of the Fathers : For as the Catechifm of the Council of Trent argues, do this,*- falls upon the Words, as well as upon the Signification. * Hoc facite. Q. What EUCHARIST. 245 Q. What is Tranfubjlantiation ? A. 'Tis the Converfion or Change of the Bread and Wine, into the Body and Blood of Chrift. Q. In what Manner is this performed? Is the Sub- ftance of Bread and Wine annihilated? Is ChriftV Body created anew, or does it for fake Heaven ? A. No; 'tis done by a total Change of one Sub- ftance into the other ; by the Almighty Power of God, to whom nothing is hard or impoflible ; who daily changes Bread and Wine by Digeftion into our Body and Blood. Q. How can there he a Change of Subftances, feeing that on one hand, the Bread and Wine fill remain in in their natural Properties, viz. their Quality, Exten- fion, Colour, tf#*/Tafte; they are tangible, they retain their ufual Property of nourifhing, nay they are fubjeff to corruption? Are Chrift'j Body and Blood fubj eel to thefe Affetlions f Are they extended, are they feen y touch' d, can they be moved, orfubjeel to Corruption? A. What appears to the Senfes, are not the Sub- fiance, but only the Accidents of Bread and Wine -, and even local Extenfion is not effential to a Body *, fo that tho' the Subftance of Bread and Wine are changed, they ftill retain their natural Properties, under the new Subftance, into which they are miracu- loufly changed. Now thefe Properties which are ftill retained, belong not to Chrift's Body and Blood im- mediately, but are the Accidents of the former Sub- ftance. Hence Extenfion, Motion, Vifibility, Tan- gibility, Nourifhment and Corruption, are not af- cribed to Chrift's Body and Blood, only indirectly, and in Appearance, Q. By this Tranfubftantiation, the Evidence of all our Senjes, and Reafon too, feems to be deftroyed, which God beftowed upon rational Creatures, as a Rule or Guide to judge of all Matters whatever , fo that they cannot be deceived without Injury to the divine Goodnefs and Veracity, in providing us with a deceitful Guide. Q 3 A. The 246 The S A C R A M E N T S. A. The Senfes are commonly the Mediums of true Information, but in no Cafes the Judges •, Judgment being an Act of the Underftanding. However in fome Cafes, the Senfes are not proper Mediums, or true Informers, being detected of falfe Information, both in natural and fupernatural Things. For Inflance, our Sight gives falfe Information concerning the Big- nefs of the celeftial Bodies, that the Stars are no bigger than Wallnuts, and the Sun no bigger than a Plate, when at the fame Time they are bigger than the whole Earth; The Senfes all gave a wrong Information con- cerning the divine Nature of Chrift, as alfo, that he v/ho appeared to the Women in the Monument, was a Man, tho' the Scripture fays he was an Angel. St. Mark xvi. St. Mat. xxviii. In the fame Manner, the reafoning Faculty is not a true Judge when 'tis under the Direction of Ignorance, PafTion, Malice, &c. There is a Diftinction to be made, between the Faculty of Reafon, and the right Ufeof it. For In- flance, the Faculty of Reafon is a falfe Informer, when it pretends to penetrate into the Myfleries of Faith. Hence both the Senfes and reafoning, tho' in other Things true Informers, yet in Myfteries of Faith are liable to Miftake, * as in the Trinity j fo that tho' our Senfes fpeak Bread and Wine -, Faith and Reafon rightly made Ufe of, correct their Information : For to fay, you would believe your Senfes rather than God, is Blafphemy. Q. Do not Miracles entirely depend upon the Te- Jlimony of the Senfes f Why then fh all we ?iot believe that to be only Bread, where all our Senfes declare it tobefo ? A. We believe not Miracles, purely upon the Te- ilimony of the Senfes, but from Reafon. But the Cafe is not parallel. In Miracles, there is no contrary Circumftance or Precept, to neglect their Information* but in thtEticharift we are to believe Chri/fs Words, which are inconfiftent with the Information of Senfe. In many Cafes ail our Senfes are wrong Informers, as Re^ EUCHARIST. 247 Reafon tells us, and why fhould we depend upon them, when both Faith and Reafon, informs us of their Mifreprefentation. Q^ When Chrift changed Water into Wine, the People judged there was the Subftance from the Quali- ties it had of Wine. If therefore Bread retains the fame Qualities , we may conclude it has the Subftance. A. The Cafe is not parallel. The Teftimony of the Senfes, was fufficient to convince them it was true Wine, fince there was no Circumftanceor Words made Ufe of by Chrift, to fignify there were only the Accidents or Species of Wine in the Subftance of Wa- ter. Now in the Eucharift, the Words of Chrift, This is my Body, cannot be verified if the Subftance of Bread remained •, otherwife our Saviour fhould have laid, in this Bread is my Body, and in this Wine is my Blood: But as our Saviour faid no fuch Thing, but on the contrary abfolutely declared that what he gave to his Apoftles was his Body. In this latter Cafe the Senfes cannot be true Informers. Q^ By what Tower is this Change made, and why is it called Tranfubftantiation, feeing there is no fuch Word in the Scriptures -, and why may not the Lutherans Opinion be allowed, who affirm there is Confubftantia- tion, that is, that both the Subftance of Bread, and Chrift' s Body are prefent ? A. We have it by conftant Tradition, that the Change is made by the Words pronounced in Confecra- tion, whereby God himfelf acis as principal, and the Prieft as inftrumental, in the Perfon of Chrift-, and therefore the Prieft does not fay, "This is the Body of Chrift, but This is my Body. 'Tis true, there is no fuch Word as Tranfubftantiation in the Scripture, inexprefs Terms, but only equivalently, and therefore the Coun- cil of Trent fays, it is a proper Word to exprefs that Myftery. In the fame Manner there are no fuch' Words in the Scripture as Confubli antiation, Trinity, Perfon or original Sin, but all are found there equiva- Q^4 lenc«J 248 The SACRAMENTS. lent. As for Confubftantiaiion, condemned by the Council of Trent , agajnit the Lutherans, it does no? verify ChriJTs Words, for then he fhould have faid, Here is my Body : * So there is a Neceffity of a Change, by Tranfubftantiation : This is what many learned Proteftants have urged againft Luther and his Fol- lowers.. See the Bifoop of MeauxV Hifiory of the Va- riations of the P rot eft ant Churches.^ Q. Is not the Eueharift often called Bread after the Confecration, and why, if it is not really Bread ? A. It is ftill called Bread, and nothing can be more ag;ecable to the common Practice of Men, and the Rules of Speech. Firft, becaufe it has to our Senfes all the natural Appearances, and Effects of Bread and Wine ; for this Reafon, Angels in the Scripture, are called Men, Jofh. v. 13. Gen. xix.' Lukexxiv. 4. Acls i. 10. Secondly, becaufe it was Bread and Wine before Confecration. Thus God faid to Adam, Duft thou art, and unto Duft thou muft return, Gen. iii. 19. Aaron's Rod, which was changed into a Serpent, Exod. vii. 10. is ftill called a Rod, becaufe made from it. Thirdly, it is called Bread, becaufe it is the Bread of Life, the fpiritual Food and Nourifhment of the Soul. Q. But what will you fay to our Saviour's calling the Sacrament the Fruit of the Vine ? St. Mat. xxvi. 29. A. If it were certain our Saviour had fo called the confer at ed Wine of the bieifed Sacrament, it would prove no more than St. Paul's calling the confecrated Heft, Bread ; 1 Or. x. 1 1. that is, it would only fhew that the Name of Wine, or the Fruit of the Vine> might be given to it, from having the Accidents and Appearance of Wine, and having been confecrated from Wine. But there is all the Reafon in the World to think, that this Appellation of the Fruit of the Vine was given by our Saviour, not to the confecrated Cup or Chalice, but to the Wine of the Pafchal Supper, which they drank before the Inftitution of the Sacra- * Hie eft Corpus meum. f Lib. II. Numb. 31, 32, 33. ment ; EUCHARIST. 249 ment : This will appear evident from the 2 2d Chap- ter of St. Luke y to any one who will but read, from the 14th Verie to the 21 ft* where it is plain, that it was not the Sacramental Cup, but that which was drank with the Paffover, to which our Saviour gives the Name of the Fruit of the Vine. Q. The antient Fathers, often called this Sacrament a Figure, and Sign, which feems not to import Grace prefent. A. It cannot be a Sacrament, without being a Fi- gure or Sign \ but the Fathers in no Place call it a Symbol or Figure only ; fo as to deny or exclude the Verity, and Subftance of Chrift's Body and Blood, from being contained under them. The Eucharift is called the Sign or Figure of Chrift' s Eody, upon Account of the Species, which reprefent it, not as abfent, but really prefent. Hence 'Tertullian fays, Chrift did not doubt to fay, This is my Body, when he gave the Figure of his Body : So Divines fay, 'tis a full Figure, not an empty one.* Q. Which are the Articles of Faith, that follow from the real Pre fence, and are defined by the Church ? A. Firft, againft the Lutherans, that the Reality fubfifts without the life, and not only while it is taken. Again, that every Particle contains the true Body and Blood, in the Confecration of both Species. Again, that the Soul and Divinity of Chrift, are alfo prefent. Again, that the Body and Blood are prefent, by Force of the Words of Confecration, and both prefent under each Species, by Concomitance. Again, that Chrift in the Sacrament, is to be adored with divine Wcrihip. That when the Species are divided, or broken, the whole Body of Chrift is in every Particle, but undi- vided in itfelf. That when the Species are corrupted, the Body of Chrift is not corrupted, but ceafes to be prefent. Laftly, That the Body of Chrift is not every where as the IJbiquitarians affirm, but only in Hea- ven locally, and in the Eucharift facramentally. * Figura plana o vacua. Q. What 2jo The SACRAMENTS. Q^ What is the principal Effect of the Eucharift ? A* To beftow nutritive Grace, and in greater Plenty than any other Sacrament : Tho' it does not confer firft Grace, but fuppofes it already given by Penance. Hence Remiftion of Sin, is not the proper Effect. The Eucharift, as a Sacrament, only profits thofe who receive it. * But as it is a Sacrifice, it profits others. Venial Sins hinder not the nutritive Grace, yet they flacken the Growth of Virtue like a bad Soil. Q. Who are rightly difpofed to receive the Eucha- rift ? A. Divines diftinguifh three Sorts of Perfons. Firft 9 fuch as receive the Sacrament only, without the Effect. Secondly, thole who receive the Effect only by Faith, and ardent Charity, not having an Opportunity to receive the Sacrament itfelf $ yet thefe do not receive the proper facramental Grace. Thirdly, fuch as receive both the Sacrament, and the Effect. The firft Communion is called facramental only, the iecond fpiritual only, the third, facramental and fpi- ritual. Hence 'tis defined by the Council of Trent, -\ that Faith alone is not a fufficient Preparation -, but there muft be a true Contrition, and not a fuppofed one, but acquired by Confeffion, if there be an Op- portunity of having a Confeffor. All which are re- quired by St. Paul, when he fays, Let a Man prove him f elf i and fo let him eat of this Bread, and drink of this Cup ; for he who eats and- drinks unworthily, eats and drinks Damnation to himfelf, not difcerning the Body of our Lord, i Cor. xi. 28. The Church fo expounds the Preparation that is required. Again, this Precept of confeffing, extends even to Priefts, who are obliged by Office to celebrate, unlefs a Confeffor is wanting, and then the Council of Trent fays, they are to make an Act of Contrition, and afterwards, quam primum confiteri, which Words as Pope Alexander the Vllth * Ex cjerejopeiato. f Seff. xiii. Can. xi. declares. EUCHARIST. 251 declares, import the firft Opportunity, and not the Hated Time of the Prieft's ufual Confeflion. In fine, in order to receive the Bleffed Sacrament worthily, and the Effects thereof, we mud be in the State of Grace, that is, free from all mortal Sin, and Affection to venial \ we muft alfo approach with a right Intention. Firft ', to glorify God, and give him Thanks for fo great a Favour and Bieffing, in bellowing upon us his only Son. Secondly, to flrengthen our Souls, in fpiritual Life, and to gain an Increafe of Charity, and all other Virtues. And, Thirdly, to obtain the Grace and Affiftance of Almighty God, in order to correct all our Failings and Imperfections, and to overcome fuch and fuch Temptations. Q^ How is Fafting required in the Cafe of Commu- nion ? A. There is an Ecclefiaftical Precept (which St. Auguftin * fays, was all the Church over in his Time) that no Communicant mould either eat or drink from the Midnight before. Yet St. Auguftin obferves, that on Maunday-Thurfday, it was a Cuftom to re- ceive not Faffing, in Honour and Memory of drift's laft Supper. However, when the Sacrament is given, by way of Viaticum, in Danger of Death, Failing is not neceffary. Q^ Is there an Obligation of receiving under both Kinds ? A. There is no Divine Precept. There is indeed a Divine Precept of taking the Body and Blood, which is complied with under one kind alone \ becaufe, as I faid before, under either Kind is contained both the Body and Blood of Chrift. Q. Yet, methinks, the Precept is Divine, and that it falls upon both Eating and Drinking, which requires both Kinds. For in the firft Place the Ivftituiion was fuch, and the Apoftles received at ChriftV Hands in both Kinds. Again, it was exprefs'd by thefe Words, * Epift. ad Janu. $f alias 1 18. n. 6. Unlefs 25a The S A C RA M E N T S. Unlefs you eat the Flefh of the Son of Man, and drink his Blood, you (hall not have Life in you, St. John vi. 54. Befides, it was the Practice in the Pri- mitive Ages, to receive both Kinds. Again , Pope Ge- iafius I. who lived in the Fifth Century, commanded Communion under both Kinds. A. 'Tis own'd, both Kinds were given to the Apoftles at the Inftitution, but every Circumftance at the Inftitution was not a Divine Precept. As to the Words, unlefs you eat and*drink, John vi. 54. they are not to be underftood of the diftinct Actions, but only of partaking of the Body and Blood : For in the fame Chapter, Life everlafting is promifed to thofe who eat only ; he that eats of this Bread fhall live for ever, ver. 59. Again, // any one eateth me, the fame fhall alfo live by me, ver. 58. You fee Eat- ing alone will fufHce. Again, the Scripture in many Places fpeaking of the Holy Communion, makes no Mention of the Cup ; fee St. Luke, &c. Chap. xxiv. %o, 31. AEls ii. 42, 46. etChap. xx. 7. Befides, 'tis to be obferved, that whofoever receives the Body of Chrift, muft certainly receive his Blood at the fame Time, fince the Body which he receives is a living Body (for Chrift can die no more, fays St. Paul) Rom, vi. 9. which cannot be without his Blood : There is no taking Chrift by Pieces, whoever receives him, receives him wholly. So that the Faithful are no ways deprived of any Part of the Grace of this Sa- crament, by receiving in one Kind only -. And the Reafon is, becaufe the Grace of this Sacrament being annexed to the real Prefence of Chrift, who is the Fountain of all Grace ; and Chrift being as truly and really prefent in one Kind as in both, *, confequently, he brings with him the fame Grace to the Soul, when received in one Kind, as he does when received in both. Again, many learned Proteftants have acknow- ledged, that there is no Command in Scripture for all to receive in both Kinds. See Luther in his Epi- flle EUCHARIST. 253 ftle to the Bohemians. Bifhop Forbes, lib. 2. de Euch. cap. i. 2. White, Bifhop of Ely, in his Treatife on the Sabbath, p. 97. And Bifhop Montagu, Orig. £, 97. But abftracting from what has been faid, our Adverfaries have no Reafon to object againft us, for defrauding the Laity of Part of the Grace of the Sa- crament •, fince they deprive them of the whole, viz. both Body and Blood, as receiving neither one nor the other, but only a little Bread and Wine. As for the Practice of the Primitive Ages, both Kinds were commonly taken, but not always : For the antient Fathers give an Account, that in Time of Perfecu- ^tion, Chriftians took only the confecrated Bread, which they carried home with them. Alfo abfle- mious Perfons, who had an Averfion to Wine, only received the confecrated Bread. Again, Infants re- ceived only the confecrated Wine. Pope Gelaftus in- deed ordered both Kinds to be given, in order to detect the Manicheans, who abftained from Wine, on account that they held Wine to be a Liquor of the Devil's Invention, and communicated only in the other Kind, upon that Belief. This was the Ground of Pope Gelq/ius's Prohibition : But afterwatds, in Pope Leo the Second's Time, it was free to commu- nicate in one, or both Kinds. Q. When did the Cuftom of communicating in both Kinds ceafe, and what Reafons were there to order only one Kind ? A. It ceafed by Degrees. And the Reafons were thefe : Firfi, there was Danger of great Irreverences, by fpilling the confecrated Wine, when the Commu- nicants were very numerous. Secondly, left the Wine being referved for the Sick, it (hould grow four and be corrupted. Thirdly, to confound thofe Hereticks, who believed Chrift's Body v/as without his Blood. And laftly, this Difcipline of the Church was con- firmed by the General Council of Conftance, in the Year 141 4 \ to put a Stop to the Buffites, and other Hereticks, 254 The SA C RA M E N T S. Hereticks, who held that both Kinds were of Divine Precept. Q. Can the Church ftill order or permit both Kinds t be received ? A. Yes, if fhe fhall judge the Reafons to be fuffi- cient. Q. But did not Chrift exprejly command the receiving in both Kinds j when he /aid, drink ye all of it ? Mat. xxvi, xxvii. A. Thefe Words were addreffed to the twelve Apoftles only, no other being prefent at the laft Sup- per, and the Precept was by them all fulfilled •, and they all drank of it, St. Mark xiv. 23. And this Com- mand is conftantly obferved by the Bifhops and Priefts of the Catholick Church, as often as they confecrate. But this is no more an Argument for the Laity's being obliged to drink the Cup, than their being obliged to confecrate, to forgive Sins, or preach the Gofpel *, St. Luke xxii. 19. St. John xx. 22. St. Mat. xxviii. 19. Becaufe we find in the Scripture Chrift com- manded the Apoftles fo to do. Q. Are Priefts obliged to receive both Kinds ? A. Yes when they confecrate ; and the Reafon is, becaufe the Eucharift is a Sacrifice, as well as a Sacra- ment. Now unlefs both Kinds are confecrated, and offered by the Prieft, and received, it does not repre- fent Chrift'* Paffion. Qj, May not Beacons confecrate ? A. By no Means y do this*, was directed to Bi- fhops and Priefts Only. However Deacons may be the extraordinary Diftributers of the Sacrament; as it was fometime a Practice in the primitive Ages. Q. What is a Sacrifice, and how does that Appella- tion agree with the Eucharift ? A. A Sacrifice properly fo called, is an external Oblation, or Offering made to God alone, by a law- ful Minifter, with a change in the Thing offer' d by Conlumption, in Teftimony of his fupreme Power. *H and a contrite Heart ? A. Thefe want Requifites, viz. they are either Spi- ritual Oblations only, or are not offered only by a Prieft i 256 The S A C R A M E NT S. Pried; nor is there any Change to teftify GodVfu preme Dominion. Q. How many Kinds of Sacrifice belonged to the old Law? A. Chiefly five. Firft y Holocauft, where the whole was confumed or burnt, and thereby given fully to God without Referve, for the more perfect Acknow- ledgement of his Sovereignty. Secondly, Propitiatory, or Sin- Offerings, for appearing God's Anger and re- mitting Sin. thirdly y Euchariftick y for returning Thanks. Fourthly, Impetratory, for obtaining Blef- fmgs -, and Fifthly, Pacifick, or Peace Offerings, which were both Eucharijlick and Propitiatory . Q. Why are all thefe Sacrifices now aboliftjed? A. Becauie they were but Figures of the Sacrifice of Chrift % and therefore were to give Place to his Sa- crifice, as being only Figures of the Truth. Q. Were the Sacrifices of the old Law Figures of the Sacrifice of the new ? A. Yes, both of ChrijTs Paflion, and of the Eu- charift. Q. What is the Mafs, and from whence is the Word derived ? A. The Mafs in one Senfe may be called the Litur- gy of the Catholick Church •, but properly fpeaking, Vis the Sacrifice or Oblation of Chrift' *s Body and Blood, under the Appearance or Species of Bread and Wine : And confifts in the Confecration of the Bread and Wine, into the Body and Blood of Chrift *, and the offering up of this fame Body and Blood to God, by the Miniftry of the Prieft, for a perpetual Memo- rial of Chrift' s Sacrifice upon the Crofs. As to the Word Mafs, fome are of Opinion that it comes from the Hebrew Word Miffach, which fignifies a volun- tary Offerings Deut. xvi. 10. But others are of Opinion, that it is derived from the Latin Word, Miffio or Mifj'a, that is, Difmijfion, or fending away ; becaufe the Catechumens and others were formerly dif- E U C H A & 1 S 71 257 difmifled, as not being permitted to be prefent at this Sacrifice, only from the Beginning till the Offer to- ry t and the Gofpel and Sermon being ended* the Dea- con publickly faid, tie miffa eft, go out all you who are Infidels, Catechumens, and Penitents : For the Mafs of the Faithful is now to begin. Hence at the End of the Mafs the Words tie miffa eft, are (Till re- tained, and now the Meaning *s, depart for the Mafs is ended. But be this as it will, the Name is of very antient life in the Church, as appears from St. Am* brofe, St. Leo, and St. Gregory *. Q. How does the Sacrifice of the Mafs differ from the Sacrifice Chrift made upon the Crofs t A. There is no Difference as to the Hod, or Thing offered, nor as to the principal Prieft who offers; the chief Offerer being Chrift hi mfelf. The Difference therefore is only in the Manner of the Of- fering, the one was bloody the other unbloody -, for in the Sacrifice of the Crofs Chrift really died, and there- fore it was a bloody Sacrifice ♦, in the Sacrifice of the Mafs, he only dies myftically, inafmuch as his Death is reprefented in the confecrating apart the Bread and Wine, to denote the fhedding of his Sacred Blood from his Body at the Time of his Death, and there- fore this is an unbloody Sacrifice, and of Courfe a com- memorating Sacrifice, which has all its Virtue from the Sacrifice of the Crofs. Q^ Is the Sacrifice of the Mafs offered to Saints ? A* No ; only to God ; the Saints are only mention- ed, xp give Praife, and Thankfgiving to God for them, and that they may join in Prayer with us, and for us. Q^ Is the Mafs a true and proper Sacrifice ? A, Yes, it is. Q^ How mn it be a true and proper Sacrifice, fince * true Sacrifice requires a Change, cr Mactation, or *Si.Amb* L'. 2. Epif. 14. ad Scsrorem. St Uv. Efif. 81. ad Diofcoru. St. Greg. Horn. 6. in Evaag. R Immo- 258 The SACRAMENTS. Immolation, in the Thing offered ? now in the Mafi ihefe Things are not to be found. A. In bloody Sacrifices a Maclation, or flay'mg was nece/Tary, but not in others; Melchifedech'sv/as a. true and proper Sacrifice, and fo were the pacifick Sacri- fices of the old Law : However, in the Sacrifice of the Mafs there is a real Change, by the real Converfion of the Bread into his Body, as alfo a myftical Immola- tion or Death ; when the Body and Blood, are as it were, feparated by diftindr Confecrations. Q. Have you any Texts of Scripture for Proof of the Sacrifice of the Mafs ? A. Yes •, befides many Figures of this Sacrifice in the Old Teflament, (of which the moft evident is* that of the Bread and Wine offered by Melchifedech, the Prieft of the Moft High God -, according to whofe Order, Chrift is laid to bz a Pried for ever, Gen-.xiv. 18. Pfal. ex. and that as ; the Holy Fathers - * : take Notice, by Reafon of this Sacrifice of the Euc-harift) we have the Prophecy of Malachi \. 10, 1 1. where God rejecting the Jewifh Sacrifices, declares hts'-Ac- ceptance of the Sacrifice ox pure Offering, which mould be mac ! e to him in every Place among the Gentiles ; which Text the antient Fathers, both Greek and £**/;;/, urge to fiiew that^the Eucharift is a Sacrificev See St. Juflin, St Irenes, St. Chryfoftome, St. Augiiftin, &c. f In the New Teflament, St. Paul tells us; that under the New Law we have an Altar (and confe- quently a Sacrifice) whereof they have no right to eat who ferve the Tabernacle, Heb. xiii. 1 o. that is, they who continue in the Service of the Old Law. And in the 10th Chap, of his ift Epiftle to the Corinthians, from the 14th ver. to the 2 ift, he makes a Parallel between the Partakers of the Chriftian Sacrifice, and thofe who * See St. Cypr. F.pitt. 63. St. Chryft. Horn. 35. St. Jerom. Epift. 126. ad Evan. St. Aug. Cone. 1. in Pf. 33. L. 1 5. de Civ. Dd, &c. •f ot.Jull. in Dial, cum Trypho. St. Irence, L. 4 C. 32. St. Chrylt. in Pf 92. St. Aug. L. 1 8. de Civ. Dei, C. 35 . : partake E U C H A RIS T. iS 259 partake of the Jewiflj or Heatbenijb Victims, ,ib, as' evidently to fuppofe, that the Chriftiaii Table, which he mentions, ver. 21. is an Altar where Chrifi is myftically immolated, and afterwards .eaten- fiy t he Faithful, as in the Jewifh and Reathenifh Sacrifices, the Victim was firft offered on the Altar, and then eaten by the People. From whence the Apoftle St. Paul infers, ver, 16. that they who were .Partakers of this great Sacrifice of the Body and Blood of Chrifi, ought not to be Partakers with Devils, by eating the Meats facrificed to Idols. The Sacrifice of the jyiafs is alfo mentioned in the Afts of the Apoftles, xiii. 2. where we read in the Proteftant Teftament, As they miniftered to the Lord, and fajled, Sec. . In the Greek Original it Hands thus, as they werejderi- ficing (A«T*py«vT&v) to the Lord and fafting, the Holy Ghofi [aid, fcparate me Barnabas and Saul for the Work whereunto I have called them. Where the Greek Word, which we have rendered in EngliJJj, facrificing is the felf-fame which to this Day is ufed by the Greeks to exprefs the Sacrifice of the Mafs. Befides thefe Arguments from Scripture, for the Sacrifice of- fered to God in the blefied Eucharifl, we have the Authority and perpetual Tradition of the Catholick Church from the Days of the Apoftles. Witnefs the j»oft antient Liturgies of all Churches and Nations. Witnefs the manifold Tefti monies of Councils, and Fathers of all Ages. W T itnefs the frequent Ufe in all Chriflian Antiquity, of the Names of Altar, Sacrifice, Oblation, Prieft, &c. Witnefs, in fine, the univerfal Confent of Chriflians of all Denominations before Lu- ther* s Time, in offering up the Eucharifl as a Sacri- fice •, which is a Matter of Fact that cannot be con- tefted. Q. But does not St. Paul fay, that Chrifi by one Offering, viz. that of the Crofs, hath perfected for ever them that are fanctified, Heb. x. 14. What room- then can there be for the Sacrifice of the Mafs ? R 2 A. What 26o Ibt SAC RA M E NTS. , J. What the Apoftle fays is certainly true, that the Sacrifice of Christ upon the Crofs, is that one Offer- ing by which we are perfected for ever *, becaufe the whole World was redeemed by that one Sacrifice, and all other Means of our Sanctification or Salvation have their Force and Efficacy from that one Offering : Yet as that one Offering, by which Cbrift bath perfected forever them that are fantlified, is no way injured, by his Supplications, which as Man, he makes for us to his Father in Heaven -, where, as the fame Apoftle tells us, He everliveth to make InttrceJJbon for us, Heb. viL 25. fo neither is it any ways injured, but highly honoured by the reprefenting of the fame Offering to God in the Sacrifice of the Altar. Q^ But St. Paul tells us tbat .Chrift does not offer himfelf often, Heb. ix. 25. What fay you to this ? d. St. Paul fpeaks there of his offering himfelf in a bloody Manner by dying for the Redemption of the World, which was to be but once. But though the Price of our Redemption was to be pay'd but once, yet the Fruit of it was to be daily applied to our Souk, by thofe Means of Grace which Chrift has left in his Church ; that is, by the Sacraments, and Sacrifice. Q^ Have you any thing more to alledge for Proof of the Sacrifice of the Mafs ? A, Yes ; we have the Words of the Inftitution, as they are related by St. Luke, xxii. 19, 20. This is my Body which is given for you. This Cup is the New Tefia- ment In my Blood, which (Cup) is Jhedfor you. Now, fince we really believe by the Words of Confecration, that the Bread and Wine are truly changed into the Body and Blood of Chrift*, and confequently, that, our Viftirri, which for us was immolated upon the Crofs, is in the Mafs exhibited, and prefentcd to God. . The Mafs therefore is properly an Offering or Sacrifice : And it is alfo a propitiatory Sacrifice ; for if the Cup, , viz. the Blood of thrift be lhed for us, that is* for our Sins, it aiuft needs be ^propitiatory \ at lead by applying EUCHARIST. 2 6i applying to us t& Fruit of the blbody Sacrifice of the Q. But what need was there of the Sacrifice of the Mafs, ftnce we were fully redeemed by the Sacrifice of tbeCrofs? A. Firft, That we might have in the Sacrifice of the Mafs a {landing Memorial of the Death of Chrili. Secondly , That by the Sacrifice of the Mafs the Fruit of his Death might daily be applied to our Souls. Thirdly, That his Children might have 'till the End of the World an external Sacrifice, in which they might join together in the outward Worfhip of Re- ligion ; as the Servants of God had always done, from the Beginning of the World. Fourthly, That in and by this Sacrifice they might unite themfelves daily with their High-Prieft arid Victim Chriftjefus -, and daily anfwer the four Ends of Sacrifice. Q. What Effecls has the Eucharift as a Sacrifice? A. The Council of Trent * has defined that it is more than a Sacrifice of Praife, or a meer Commemo- ration of ChriJFs PalTion, and that it is Latreuticum, that is to fay, by it we give to God divine Honour. Eucharifticum, that is, by it we give Thanks to God, for his Benefits and Mercies bellowed upon us, Propitiatorium, that is, by it we obtain Pardon and RemiiTion of our Sins. Impetratorium, that is, by it we obtain new Graces and BleiTings. Q. Does it remit $in > or the Pain due to Sin, by Way of Satisf allien ? A. 'Tis propitiatory, and fatisfa£lory, by Virtue of the divine Inftitittion; as to Pain, both in this World and Purgatory, when 'tis applied with<3ue Difpofi- tions, and accordingto the Intention of the Church, it being the belief iatisfa&ory pr good Works. Q. Is the Mafs of a wicked Prieft, as valuable as that of a juft one f , . * Sef. xxii. Can. itf. R 3 ,A> I 262 The SACRAMENT S. A. It has "the fame Effect abfolutely, becaufe a wicked Man offers in the Perfon of Chrijl and the Church ; yet the private Devotion of the good Prieft may add to the Efficacy in other Refpects. Q^ For whom is Mafs offered ? A. For all the Faithful both living, and dead, as, alio for all Infidels, Hereticks, &c. that they may be converted ; yet their particular Names, are not to be mentioned in the Mais. Q. What Advantage is the Sacrifice of the Mafs to the Living and the Dead? A. It procures to the Living the Merits and Fruit of the Sacrifice of the Crofs, that is, the Grace we ftand in Need of, efpecially to thofe for whom it is laid, and thofe who afiift devoutly at it. As to the Dead it leffens their Pains in Purgatory, and haftens {heir Deliverance out of it.* Q. What means all the Ceremonies of the Mafs, and how can Additions be made to the Sacrifice infiituted by Chrift? A. They have a fpiritual Meaning and are induc- tive : They are added fome by Chrifi himfelf, others by the Apoftles, others fince by the Church, but are not efTential, yet they cannot be omitted without a great Sin. We fhall explain thefe Ceremonies here- after. Q. How ought Perfons to hear Mafs, and with what Affettion f A. With great Refpe£i> Devotion and Attention, Jer. xviii. 10. and with that Affection, for which Sacrifices were infiituted, that is, with a devout Ac- knowledgement of our Duty to God; with anearneft Defire to appeafe the Wrath of God, which we have deferved for our Sins; and alfo with Thankfgiving to pur blefled Saviour, that he has vouchfafed to leave to his Church, his own precious Body and Blood, as a % St. An:. L. 9. Confeff. 2 Math. xii. vcr. 43, &c. Cone. Trid. Srff. xxii. Cp. ii. Can. iii. E &CM A R I S T. 263 Pledge of his Love to be offered up to his eternal Eather by us, in Teftimony of the aforefaid Acknow- ledgement, and as a Means to appeafe his deferved Anger. Q. But what think you of thofe 9 who during the Time of Mafs, injlead of attending to this great Sacrifice, fuffer themfelves to be carried away with wilful Diftr -ac- tions ? A. Such as thefe don't hear Mafs, that is, they don't fulfill the Church Precept, nor fatisfy the Obli- gation of the Day, but rather mock God, whilft out- wardly they pretend to honour him, when their Heart is far from him. The like is to be faid of thofe, who in Time of Mafs are laughing or talking,, or who pafs the greater Part of the Time in criminal Amufements, thefe Sort of Perfons muft alfo anfwer for the Scandal they give by their ill Example, and for their hinder- ing others from attending to their Duty •, as well as for their profaning thefe moft Sacred Myfteries, by fuch an Unchriftian Behaviour at this holy Time. Q> Is it not a Prejudice to the Faithful that Mafs is faid in an. unknown Tongue ? A. No; for die Mafs contains only thofe Prayers, which the Pried alone is commanded to fay, as the Me- diator between God and his People, Neither are the People ignorant of what is faid, fince they have the 'Mafs expounded, and. englifhed in their ordinary Prayer- Books •, and 'tis vifible to any unprejudiced Ey^y that there is far more Devotion among Catho- foks at Mafs, than there is at the Proteftants Com- mon-Prayer. Q^ Can you explain to me by fome Example, how a -^f. erf on. may devoutly } and profitably' ajfift at this Sdcri- fice y tho he be ignorant of the Prayers which the Prieft is faying \ :A< Yes we can y for what do you think if you or any good Chrifiian had been prefent upon Mount Cal- vary % when Chrift was offering himfelf upon the Crofs, R 4 a Sa- afcfe The S4$£A M E *$} T ft a Sacrifice for the Sips of the whole World *- would not the very Sight of what was doing, (provided- that you had the fame Faith in Chrift as you now have) havefiifFiced to excite in your Soul mod lively A els of the Love of God, tfhankfgiving for fo great a Mer- cy, Detefation for you Sins, &c. tho' you could new ther hear any Word from the Mouth of Chrift your High-Pried, nor know in particular what pafs'd in hi* Soul ? Juft fo in the Mafs, which is the fame Sacrifice as that which Chrift offered upon the Crofs, becaufe both the Priefl and the Victim are the fame \ 'tis abundantly fufficient for the People's Devotion, to be well inftructed in what is then doing, and to excite in their Souls fuitable Acts of Adoration, Praife, Thank f? giving, Repentance, &c. tho' they underftand not the particular Prayers ufed by the Prieft at that Time, Befides, it is not neceffary for the devout and profit* able concurring in Sacrifice offered to God, that the People fhould hear or recite the fame Prayers with the Prieft \ nay even the very feeing of him is more than what God was pleafed tc require in the old Law. Hence we find, that the whole Multitude of the People were praying without ; when Zachary went into the Temple to burn Incenfe. "St. Luke i. 10. And it was cx- prefly ordered that there fnould be no Man in the Tabarnacle or Temple when the High-Pried went with the Blood of the Victims into the Sanctuary to make Atonement. Levit. xvi. 17. Q^ Bui does not St. Paul condemn the life of un- known Tongues in the Liturgy of the Church ? 1 Cor* xiv. A. Whoever will but read that whole Chapter with Attention, will eafily fee, that St. Paul fpeaks not a Word of the Liturgy of the Church ; but only repre- hends the Abufe ot the Gift of Tongues, which fc»me among the Corinthians were guilty of, who out of Orientation affected to make Exhortations, or extem- porary Prayers in their Affemblies, in JUanguages ut- V , terly SE'Xf'C B A R 1 S % 265 terl£- r ^ftkrvDwn, which for Want of air Interpreter could be^of no Edification to the reft of the Faithful. But this is far from being the Practice of the Cathohclc Chilfch% where all Exhortations, Sermons* and fuch iike^Inftrucliions are made in the vulgar Language, where there is no Want of Interpreters, fince the Peo- ple have the Church Offices interpreted in their ordi- nary Prayer Books •, and the Pallors are commanded to explain often to them, particularly upon Sundays and Holy-Days*, the Myfterics contained in the Mais. Be- fides after all, tho* the Latin be a dead Language, yet in the Senfoof St. Paul, it cannot be called an un- known tongue, fince there is no Language in Europe mere univerfally underftood, there being fcare a Vil- lage without fomebody who understands it. Q. But why dots the Church celebrate the Mafs in Latin, rather than in the vulgar Language? d. Fir ft, Becaufe it is her antient Language, ufed in all her Sacred Offices even from the Apoftles Days throughout all the Weftern Parts of the World, and therefore the Church who hates Novelty, defires to celebrate her Liturgy in the fame Language, as the Saints have done for fo many Ages. Secondly, For a greater Uniformity in the publick Worfhip, that fo a Catholick in whatfoever Country he chances to be, may ftill find the Liturgy performed in the fame Man- ner, and in the fame Language to which he is accu- ftomed at Home. Thirdly, To avoid the Changes to which all vulgar Languages, as we find by Experience, are daily expofed. Nor is this Method peculiar to the Catholick Church a!qne : For all the oriental Schi(- Con*. Trid t |£ xxii Cm*, viii, thing. 2$6- The 3 J2 CR ^ WENT S. thing. ' C. ii. P. i*. - The Ethiopians, and -Armeni- ans * fay Mais in the old Ethiopian and Armeriran Xt)hgue, which none but the Learned underftand/ The -Syrians, Indians, and Egyptians, fay Mais in Syriaek, tho' Ar-abkk is their vulgar Language. The Mufcovites, fay Mafs in Greek, tho' it is not the Language of the People, who fpeak nothing but a Kind of Slavonian, So that thofe who declaim fo violently againft the Roman Catholick Church, for not having the publick Service in the vulgar Tongues, have the univerfal Practice of Cbrifiendcm againft them. And what is very remarkable, is, that the Protectants have furnifhed us with an excellent Argu- ment againft themfelves, for having the divine Ser- vice celebrated in fueh a Language as the People do not underftand: For we read in Dr. Heylin's Hiftory cf the Reformation, P. 128, ■'&&■; that in Queen Eli- zafotb's Time, " The Irifh Parliament pafs'd an ** Acl: for the Uniformity of Common- Prayer \ with *« Per million of faying the fame in Latin, where the " Minifter had not the Knowledge of the Englijh " Tongue. But for tranflating it into Irijh there was ** no Care taken. The People are required by that " Statute, under feveral Penalties to frequent their offend him any more. It is fo called, becanfe the "Word Contrition fignifies a bruifing y or breaking a Thing into Pieces, which is metaphorically applied to the Heart •, which is as it were, bruifed and broken by Grief. Q^ How many Sorts of Contrition are there ? A. Two ; perfect, and imperfeil, Q. What is perfect Contrition ? A. 'Tis a hearty Sorrow for having offended God* including a Love of God above all Things, as he is good in himfelf. Q. What is imperfeil Contrition ? A. 'Tis a Sorrow for having offended God, upon , account of the Pains of Hell, the Turpitude of Sin, .or fome other imperfect, but fupernatural Motive. Q^ By what Name do you call imperfect Contrition, and bow does it differ from perfect Contrition ? A. 'Tis called Attrition. Now as to the Difference, they differ in their Motive. The Motive of per feci Contrition is God, as he is good in himfelf. The Mo- tive of Attrition, is Fear of Punifhment, f£c. Yet here alfo the Motive muft be fupernatural, and the Sorrow muft proceed from actual Grace. Again, they differ in their Effects* The firft is capable to juftify a Perfon, without the Sacrament of Penance, who has a Defire, but not the Opportunity of a Confefibr. The iecond, only difpofes a Perfon for Juftification in the Sacrament. Q. When are we obliged to make an All of Contri- tion ? A. Chiefly upon the following Occafions, viz. In Danger of Death. Again, as often as we receive any of the Sacraments, if we have not the Convenience of confeffing. Q. Are we obliged to make fo many difiincl A&s of Contrition^ according to the Number of our Sins ? A, No ; PENANCE. 271 j A. No •, one true Act of Contrition extends to all, yet a diligent Examen of every Sin, is to be premifed before we make our Confefiion. Q. What is Confeffion, and how many Sorts are there ? A. Confefiion in general, is a Declaration of a Per- fon's Sins, in which may be either general, or parti- cular, pnblick, or private, to God or to Man, by way of Advice, or facramemal. Q. What is facramental Ccnfeffkn ? A. 'Tis an Accufation of our Sins to a proper Prieft ; that is to fay, to a Prieft who is approved of by the* Bifhop, &c. in order to receive Abfolution. Q. Can you bring any Scripture, which recommends the Confeffion of cur Sins to the Minifters of God, and oati you- prove it to be commanded by Chrift ? 4.. In the firft Place I can produce the Precept of God "in the Old Teftament, where he exprefly com- hWids-; that when a Man or Woman Jhall commit any Sin, -that' Meti fcdmmify to do a Trefpafs againft the §ov the Confefiion of our Sins to his Minifters ; I prove it from the Commifiion which he gave to them, when he faid to his Apoftles, Receive ye the Holy Ghoft, who fe Sins you fh all forgive, they are for- given \ and whofe Sins you jhall retain, they are re- tained, St. John xx. ver. 22, 23. Here he gave therri> and their SuccefTors, viz. the Bifhops and Priefts $72 The SACRAMENTS. Priefts of his Church Commifiion or Power to re- mit Sin. Again, the Apoftles and their Succeffors were made fpiritual Judges, by Cbrift our Lord, and had a Power from him to bind and loofe from Sin # as we read in the 18 th Chapter of St. Matthew, vcr. 1 8. Amen I fay to you, whatjoever you Jball bind on Earth, Jhall be bound in Heaven, and whatsoever you fh all loofe on Earth Jhall be loofed in Heaven. Here he made them Judges and Phyficians of our Souls : Therefore it follows by a neceflary Confequence, that the Laity were obliged to confefs their Sins to them : For how could they exercife this Power, and pronounce Sentence unlefs they firft knew the State of the Sinner's Confcience, neither could they prefcribe fuch Remedies, and give fuch Advice as was necefla- ry for the Penitent's Cure, or Amendment, unlefs they firft knew the particular Qualities and Condition of the feveral Sins the Penitent commits, which cannot be without Confeflionj fo that we conclude with St. Auguflin, that to pretend that it is enough to confefs to God alone, is making void the Power of the Keys given to the Church, that is, contradicting the Gofpel, and making void the Commifiion of Chrift. Horn, xlix. St. Mat. xvi. 19. Q. Are Chriftians obliged to confefs all their Sins ? A. Yes •, all mortal Sins that can be remembered after a diligent Examerv Moreover the Penitent is to declare their Number, Species, and Circumftances-, not only the Circumftances as alter the Kind or Na- ture of the Sin, but alfo according to fome Divines, fuch as very much aggravate the Guilt. Now as to venial Sins there is no ftrid Obligation to confefs them ; but if it be doubtful whether the Sin be mortal or venial, he is to confefs it under that Doubt. Q. But by what Rule jhall a Perfon be able to know whether his Sins are mortal or venial ? A. All thofe Sins are to be efteemed mortal which the Word of God reprefents to us as hateful to God, againlt P E^ N- 21 ~N C Si 273 ^gainft which it pronounces a Woe> or of which i c ; ^declares.that fuch as do thofe Things . (hall not ente r t mto.the Kingdom of Heaven. Of thefe we have ma- ny Instances both in the Old and New Teftament. _$ee I&i. v. Ezek. xviii. Rom. i. 29, 30, 31. 1 Cor. vL.'q, 10. Gal. v. 19, 20, 21. Ephef. v. 5, _Apoc. xxi. 8. Q. In what Cafes is Confeffion facrilegious and void ? A. If any mortal Sin is wilfully omitted or a dili- gent Examen neglected, either as to Number or Spe- cies of the Sins, or for Want of a true Sorrow for Sin, or a firm purpoie of Amendment. The ConfeiTion is alfo invalid, if the Pried to whom he made it has not the neceffary Faculties and Approbation. But in Cafe the Penitent omits any Sin, after a diligent Examen, the Confeffion is valid : However, if afterwards he calls to mind any Sinhe omitted, he is tQjconfefs if, if he re- members it before Communion, it ought to be conferr- ed before he goes to Communion, if he remember it af- ter Communion, he muft confefsirirj his next Confef- iiion. Q. Is it a great, Sin to conceal > thro'* Shame or Fear y any mortal Sin in Confeffion ? A. Yes ♦, it is a grievous Sin, becaufe it is lying to the Holy Ghoft, for which Ananias and Saphira were (truck dead by ajuft Judgment of God. Acls v. James ii. 10. 5 Tis a&ing deceitfully with .God, and that in a Mat- ter of the utmoft Confequence. 'Tis a Sacrilege, as being an Abufe of the Sacrament of Penance,, arid, is generally followed by another great .Sacrilege in. re- ceiving unworthily the' Body and Blood oiChrifi. And what is (till more dreadful, fuch Sinners feldom itop at the firft bad Confeffion and Communion, but -ufually go on for a long Time in thefe Sins, and. very often die in them. But 'tis not only a great -Crime, but alfo a great Folly and Madnefs to conceal one's. Sins in Confeflion •, becaufe fuch Offenders know/very welt- tftat -thefe Sins mud" be confefs'd, or that they £* S • muft 274 The S A C R A M E N T S. muft burn for ever in the Flames of Hell for them ; and they cannot be ignorant that thefe bad Confeffions do but increafe their Burthen, by adding to it the dreadful Guilt of repeated Sacrileges, which they will have far more Difficulty of conferring, than thefe very Sins of which they are now fo much afhamed. Q. But fuppofe the Sinner has been fo unfortunate as to make a bad Confeffion^ or perhaps a great many bad Confeffions •, what muft he do to repair this Faulty and to reinjlate himfelf in God's Grace? A. He muft apply himfelf to God by hearty Prayer for his Grace and Mercy -, and fo prepare himfelf to make a general Confeffion of all his Sins, at leaft from the Time he firfl made a bad Confeffion ; becaufe all the Confeffions he has made fince he began to conceal his Sins, were all facrilegious-, and confequently null and void -, and therefore muft be all repeated again. Q^ What Obfervation do you make concerning the Secrefy of Confeffion, both in Regard of the Peniient and the Confeffor ? yf. In the flrft Place, there is no Obligation of a publick Confeffion of private Sins. Again, we are notto difcover other Perfon's Sins, but only our own. As to the Confeffor he is obliged to perpetual Secrefy, both by the Law of Nature, the Law of God, and his Church ; fo that whatever is declared in Confeffion, the Confeffor can never difcover it either direflly or in- diretlly to any one upon any Account whatfoever, nay not even tofave his own Life.* The Violation of this Secrefy is punifhed with Depofition and perpetual Penance. C^ Tell me now in fhort^ how many, and what are the Conditions neceffary for the worthy receiving the Sa- crament of Penance ? A. There are five ; Fir ft ^ to examine our Confci- cnces. Secondly , to conceive a Hatred and Detefta- * See Deere. Inm, xi. 1682. jioo PENANCE. 275 tion againft Sin, and a Sorrow for having fallen into it, and incurred the Difpleafure and Wrath of God. Thirdly, to make a firm Refolution of finning no more. Fourthly 1 to make a good ConfefTion of all our Sins to a Priefl, who is approved by the Church. Fifthly, a Refolution of making Satisfaction to God and our Neighbour according to our Ability. Q. Who is the proper Minifter of Penance, and qua- lified to hear Confejfions ? A. Only thole, who are lawfully ordained to offer up the Sacrifice of the Mafs, and have Priefl's Or- ders. Q. Has every Priefl Power to ahfolve from Sin? A. In Anfwer to this, we are to obferve, that there are two Powers a Priefl is endowed with. One is a Power of binding and ioofing the Soul, called the Power of Order : The other is a Power of exercifing the Power of binding and Ioofing, and is called the Power ofjurifdiclien. The firft Power is given when a Priefl: is ordained, and made capable of ablolving: The other, a Priefl does not receive 'till Subjects are al- lotted him, on whom he is to exercife that Power, which is conferr'd upon him by the Pope, Bifhop, or other Prelates, who have Jurifdiffion. So that every Priefl has not the Power of Jurifdiclion, and by confequence every Priefl cannot abfolve from Sin. How much therefore does it behove all Penitents to be very careful to make ufe of a Priefl who has the Power of Jurif dic- tion, that is, of one who is rightly approved •, becaufe if they confefs to one who is not approved of by the Bifhop of the Place, their Confefiion is null, and the Priefl's Abfolution is of no Force or Value. As to what may be objected, that there are fome Priefls who are exempt from the Power and Jurifdiclion of the Biiliop, as having Faculties from the Superior of their own Order, by Virtue of a Privilege granted to them by the Pope : To this I anfwer, that there are no fuch Privileges an.l Exemptions now in England \ S 2 for 276 7be SACRAMENTS. for all fuch Privileges and Exemptions which have formerly been granted, are all recalled by Innocent the Xllth. ^Decree in the Year 1695. as alfo by the De- cree of feenedicl the XlVth. in the Year 1745 *. which exprefly obliges all regular Priefts of what Denomina- tion foever here in England ', to a flricl Submifiion and Obedience to the Bifhops in Refpecl: to the Ju- rifdiction, or Power of adminiftring the Sacraments. Q. What is the Form of Absolution ? A. Our Lord Jefus Chrift abfolve thee, and I by his Authority abfolve thee, as far as I have Power, and thou ftandeft in need, from all thy Sins, in the Name of the Father, and of the Son, and of the Holy Ghoft, Amen. Q, What is Satisfaction ? A, 'Tis doing what is fufneient, or what is re- quired from a Perfon for the Injury he does to ano- ther. C^ What is facramental Satisfaction ? A. 'Tis undergoing the Penalty impofed by the Prieft, towards repairing the Injury done to God's Ho- nour, and redeem the temporal Pain due to Sin. Q. Which are the Penalties whereby we may fatisfy for Sin ? A. In the firft Place, all Calamities human Life is fubject to, when they are willingly embraced for that Pupofe. Again, Fading, Prayer, and Alms, with all other pious Works. Q^ In what Manner do we repair God's Honour y by the aforefaid Pains, and why ? A, They are all recommended, and commanded in the Scriptures, by Almighty God. We are to fub- mit with Patience to all temporal Calamities in Com- pliance with divine Providence. By Prayer, we fub- mit our Soul, and regulate all is Faculties to the di- vine Will. By Fafiing, we punifh the Body for com- •* See Jnmcfni theXJIth. Decree in Mr. Dodd\ Church HiMory of England, Volume the 3d, Page 528. mit- PENANCE. 277 mltting Exceffes. By Alms^ wcfatisfy for the ill Ufe we make of the Goods of Fortune. Fot as all Sins are committed againft God, our Neighbour, and our felvesj fo all Duties to God are contained under Prayer •, both internal and external ; Duties towards our Neighbour, as Acts of fraternal Love, &c. are contained under Alms. Duties towards ourfelves, as Mortification and the like, are contained under .Faft- ing. Q^ Whence have Priefts the Power of impofing Pe- nalties or fatis factory Works ? A. From Chrift, who gave them Power of bind- ing and loofing, both from Sins and the Penalties due to Sin : As in temporal Tribunals, the Power that frees from Death, extends to affign, or pardon Pu- nilhment, proper to reform the Offender. Q. Which are the chief Properties of the Penalty impofed? A. They fatisfy for the temporal Pain, and ought to be medicinal^ that is, proper to reform the Sinner. Q. Is Satisfaclion an effential Part of the Sacra- ment of Penance? A. An Intention of Satisfaction is effential, but actual Satisfaction, belongs only to the Integrity of the Sacrament •, for the Abfolution is valid, before the Satisfaction is performed •, tho' in fome Cafes it is requifite that Satisfaction precede Abfolution. Q. This Dotlrine of Satisfaclion fuppofes a falfe Things viz. that fome Pain is due to Sin after the Fault is pardoned. A. Divines diitinguifh between eternal Pain and temporal Pain •, the eternal Pain is forgiven, but the temporal Pain commonly remains, as it appears both from theNeceffity of the Thing, the Inftance of David, who was punifhed by the Death of his Children, after his Sins were forgiven •, 2 Kings xii. and other In • ftances of temporal Calamities, inflicted for Offences, tho' pardoned. And this Method of temporal Pain, S 3 is 278 ?be S A C RA M E N T S. is the Foundation of our Faith as to facramental Satis- faction, Indulgences. Purgatory, and Prayer for the Dead. Q. Can one Perfonfatisfy for another? A. Yes-, it is defined by the Church, and appears in the Prayers of Perfons, &c . Yet medicinal Satis- faction is perfonal, and cannot be communicated to another. Q. What is an Indulgence ? A. 'Tis a Remiflion of the temporal Punifhment due to Sins, after the Sins themfelves, as to the Guilt and the eternal Punifhment are forgiven by the Sacra- ment of Penance, or perfect Contrition. Hence no- thing can be more grofty miireprefented than Indul- gences are by. our Adverfaries ; for the Generality of Proteftants imagine that an Indulgence is a Leave to commit Sin, or at leaft, that it is a Pardon for Sins to come ; whereas it is no fuch Thing. For we be- lieve there is no Power in Heaven or Earth that can give leave to commit Sin \ and confequently there is no giving Pardon before hand for Sins to come. Q. How do you prove that the Church has received a Power from Chrift to grant Indulgences, that is, to dij charge a penitent Sinner from the Debt of the tem- poral Punifhment which remains due to his Sins ? J. I prove it from the Promife which Chrift made to St. Peter, I will give unto thee the Keys of the King- dom of Heaven: St. Mat. xvi. 19. And whatfoever thou fhalt bind on Earth, fiall be bound in Heaven, and whatfoever thou fhalt loofe on Earth, Jhall be loofed in Heaven*. Which Prom He made without any Excep- tion, Refervation or Limitation, muft needs imply a Power of loofing all fuch Bonds as might otherwiie hinder, or retard a Chrittian Soul from entering Hea- ven. Q Hew does en Indulgence take off the Obligation cf perfonal Sattsfaclion ? * Sec Cone. Trid. Sef. xxv. Deere, de Indul. A. It PENANCE. 279 A. It takes off the penal but not the medicinal Part. Q^ Does Indulgences for the Dead remit the Pains in Purgatory ? A. Not by Way of Abfolution or Jurifdi&ion, but only by Way of Prayer, or Suffrage accepted by God.* Q. What Difpofitiom are required to gain an Indul- gence ? A. The Perfon muft be in the State of Grace, con- fefs, and communicate, and perform the Things re- quired while he is in the State of Grace. Q. What is a plenary Indulgence ? A, If duly obtained, 'tis a Remiflion of all the tem- poral Punifhment due to pall Sins. Q. What is a particular Indulgence ? A. 'Tis a Remiflion of Part of the temporal Pu- nifhment due to Sin. Q^ I fuppofe this is meant by an Indulgence of J even , ten, twenty, thirty, or forty Days or Tears. But I comprehend not the Meaning of this Calculation. A. According to the antient Canons and Difcipline of the Church, temporal PuniiTirnents of fuch a Num- ber of Days or Years, were decreed for certain Sins : And when there was fufficient Reaion to fhorten the Time, it was called an Indulgence. Q. But thefe Canons being no longer in Force, I don't fee what can be the prefent Meaning of an Indulgence* forfo many Days or Tears. If a Sinner is obliged no longer to thoje Punijhments, he is free, and ftands not in need of an Indulgence. A. Tho' thole Canons are not in Force, the Law of God is ft ill in Force, which requires temporal Pu- nifhment for Sin f , and the Church by the Power it has, relaxes as much Punifhment as was formerly in- flicted by the antient Canons. Q^ Has not Chrift abundantly fatisfied, both for Sin 9 and the Punifloment due to it, both temporal and e- * See Beilar. L. 2. de Purga. f See Bellar. L, 1. de Indulg. S 4 ternai? *8o The SACRAMENTS. ternal ? Can the Church difpofe of the Merits and Sa- tisfaction of Chrift ? A, Chrift has abundantly fatisried and laid up the Treafure for that Purpofe, but the Remedy is to be applied accordingly as he has ordered. It is applied by the Sacraments, and good Works for the Remifiion of Sin ; it is applied by Indulgences for the Remifii- on of temporal Funilhment, as there fhall be found juft Occafion. Q. What is a jubilee ? A. 'Tisa folemn plenary Indulgence, accompanied with certain Privileges, relating to Cenfures and Dif- penfations, granted to the inferior Pallors of the Church by the fupreme Paftor, and fpecified in his Bulls, or Orders directed to them for that Purpofe : And 'tis fo called from the Refemblance it bears with the Jubilee Tear in the old Law (which was a Year of Remifiion, in which Bondfmen were reftored to Li- berty, and every one returned to his Poflefiion •,) Levit. xxv. 27. But according to fome it is fo called from the Latin Word Jubilatio, which fignifies Joy or Ex- ultation, becaufeit caufesa fpiritual Joy in the Souls of all who are made Partakers thereof; 'tis granted every twenty- fifth Year, as alio upon other extraor- dinary Occasions, to ilich as being truly penitent, fhall worthily receive the BiefTed Sacrament, and per- form the other Conditions of Fafting, Alms* and Prayer ^ ufually prefcribed at fuch Times. CL What are the Fruits or Effecls y which ufually are feen among Catholicks at the Time of a Jubilee ? A. At that Time the Church moil preflingly in- vites all Sinners to return to God with their whole Hearts, and encourages them by letting open her fpi- ritual Treafure in their Favour •, fo that the mofl ufual Effects of a jubilee are the Converfions of great Numbers of Sinners, and the multiplying of all Sorts of good Works among; the Faichful. So far it is from being h ue ; that Indulgences are an Encourage- ment PENANCE. 281 ment to Sin, or an Occafion of a Neglecl of good Works, as our Adverfaries unjuftly objedt. Q. What is Irregularity ? A. 'Tis a Difability of becoming a Clerick, or exercifing clerical Functions, occafioned either by Na- ture, or perfonal Faults, ordained by the Law, for the greater Honour of God, and the facred Funclion. Q^ How many Befecls render Perfons irregular ? A. Chiefly Seven, viz. of the Mind, as grofs Igno- rance, &c. of the Body, as Eunuch, Deformity, &c. Birth, as Baftards, &c. Servitude, as Slaves, &V. Want of Age, required by the Council of Trent. Again, Bigamy, want of Lenity, as Murderers, Hang- men, Butchers, Judges, and WitnefTes in Cafe of Death, &c. Q± What criminal Defeats render Perfons irregu- lar ? A. Chiefly Five, viz. Re- baptizing - 9 Receiving, or exercifing Spiritual Functions, contrary to the Canons ; Herefy -, all concerned in Murder, or volun- tary Mutilation ; and an infamous Life. Q. Does Irregularity annul Ordination ? A. No -, it oilly renders the receiving, and exercife unlawful and finful. Q. How prove you that there is a Power in the Church of excommunicating ? A. Firft, from the Power of the Keys •, alfo from the 18th Chapter of St. Matt, where it is laid, If he he will not hear the Church, let him be to thee as a Heathen, and a Publican, ver. 17. And from' the 2d Epiftle of St. John, where he fays, Receive him not into the Houfe, nor fay unto him, Peace be to you, ver. 10. And likev/ife from the ift Epiftle of St. Paul to the Corinthians, the 5th Chapter, With fuch a one do not fo much as eat, ver. 11. and in the fame Chapter, deli- ver fuch a o-ne over to Satan, ver. 5. Extreme 282 Tie SACRAMENTS. Extreme UnElion expounded. Q. J J/ H A T is Extreme Unclion, and whyfo called f A. 'Tis anointing the Sick by a Fried, un- der a certain Form of Words. 'Tis called Extreme, becaufe it is applied only to dying Perfons, and with Refpecl: to former Unctions, as in Baptifm, Confir- mation, &c. 'tis the laft. Q. How do you prove that this anointing of the Sick is a Sacrament ? when, and by whom was it injiituted ? A. Becaufe it is an outward Sign of an inward and fpiritual Grace'. The anointing, together with the Prayers that accompany it, are the outward Sign *, the inward Grace is the Forgivenefs of Sins, promifed in thefe Words of St. James, If he be in Sins, they Jh all be forgiven him, Chap. v. ver. 15. 'Tis uncertain when this Sacrament was inftituted. But the Council of Trent * has declared, that it was inftituted by Chrifl, promulgated by St. James, in the 5th Chap- ter of his Epiftle, where it is commanded, Is any one Jick among you, let him call for the Priefts of the Church, and let them pray over him, anointing him with Oil in the Name of the Lord : And the Prayer of Faith, Jhall fave the fick Man, and the Lord pall eafe him % and if he be in Sins, they fhall be forgiven him, ver. 14, 15. 'Tis alio intimated by St. Mark, in the 6th Chapter, where 'tis faid, the Apoftles anointed with Oil, many that were fick, ver. 13. Q. What is the Matter and Form of this Sacra- ment ? who is the Mmifter of it, and is it necefjary for Salvation ? A. The immediate Matter, is Oil of Olives blefs'd by a Bifhop, as the Council of 'Trent + declares. The * Sejf. xiv. Can. i. de Extr Urft. et Can. ill. f See Sejjf % x i v< de Inft. Sacra Extr. Unct Can A. Form Extreme Unttion. 283 Form are thefeWords, By this holy UncJion, and his own mo/i tender Mercy, may the Lord pardon thee whatfo- ever Sins thou haft committed by thy Sight ; by thy Hear- ing ; and fo of the other Senfes. The only Minifter is a Bifhop or Prieft. And tho' this Sacrament is not abfolutely neceiTary, yet it is necefTary, both by Divine and Ecclefiaftical Laws. All thefe Points are declared by the Words of St. James, above quoted. Q^ Who may receive this Sacrament ? A. Only adult Perfons, and fuch as are in Danger of Death by Sicknefs, or by Wounds : But not Infants, and fuch as are Fools, arid always mad. Some Di- vines fay Children of feven Years of Age may re- ceive it, being capable of venial Sin, tho' they ne- ver communicated. Q. Are Perfons to be anointed before a Battle, or Perfons condemned, or in a Shipwreck ? A. No. Q^ When ought this Sacrament to be given ? A. In every Sicknefs where there is Danger of Death : But it is to be obferved, that we ought not to defer it till the laft Hour, or Agony of Death •, becaufe it is much more profitable for the fick Perfon to receive it, whilft he has Leifure, Reafon, and Me- mory to prepare himfelf for it. Q^ How ought a Perfon to prepare himfelf for this Sacrament f A. If he be in mortal Sin, he muft clear his Con- fcience by a true and fincere Confeflion : He ought alfo to make an Ad: of Contrition, at the Time he receives it, and to beg of God to forgive him the Sins which he has committed, by every Organ, or Part that is anointed. Q. But fuppofe he has loft his Speech, and there- fore cannot confefs his Sins, what ought he then to do ? A. In that Cafe he muft make an Acl of Contri- tion, or Sorrow for his Sins> and give Signs, that he has 284 The S A C R A M E N T S. has a Defire to obtain the Forgivenefs of them, and to receive the Extreme Unclion. Q. Can this Sacrament be given to Perfons out of their Senfes ? A. Yes •, if they defired it before, or very probably would have defired it. Q^ What Parts are to be anointed ? A. The Eyes, Ears, Nofe, Lips, Hands, and Feet, and in fome Places the Reins -, but not in Women. When any Member is wanting, the neareft Part is to be anointed. Q^ What are the Effecls of this Sacrament ? A, Firft, it remits all venial Sins, and mortal Sins forgotten j sdly, it remits fomething of the Debt of Punifhment due to pad Sins -, 3dly, it heals the Soul of her Infirmity and Weaknefs, and a certain Propen- fion to Sin, contracted by former Sins, which are apt to remain in the Soul, as the unhappy Relicks of Sin ; 4.thly, it gives Strength and Grace to the Soul to bear with Patience, the Pains and Illnefs of the Body, and it arms her againft the Temptations of her fpiritual Enemies^ 5thly, it reftores corporal Health, if God fees it expedient for the Good of the Soul. Q. Can the fame Perfon receive this Sacrament more than once ? A. Yes ; but not in the fame Illnefs, unlefs it mould be of long Continuance, and that the State of the fick Perfon mould be changed fo as to recover out of Dan- ger, and then fall into the like Cafe. Holy Orders expounded. Q^ JfTHA? is Holy Order ? A. • Tis a Sacrament by which the Minifters of Chrift are confecrated for their facred Functions, and receive Grace to dikharge them well. Q, Hew Holy Orders, 285 Q. How do you prove that Holy Orders are a Sa- crament ? A. Becaufe they are a vifible Sign inft tinted by (Thrift, to confsr Grace. The outward and vifible Sign, is found in the Impofition of the Bifhop' s Hands, and Prayer, Acts vi. 6. et xiii. 3. After which Manner we find the feven Deacons were ordained ♦, as alfo St. Paul and St. Barnabas. The invifible Grace conferred by this Impofition of Hands, is attefted by St. Paul in his 2d Epiftle to Timothy, where he fays, Stir up the Grace of God, which is in thee, by the Impofition of my Hands, Chap. i. 6. Hence it is evident, that this Sa- crament was inftituted by Chrift ; for the Apoftles of themfelves could not annex the Gift of Grace to any outward Sign or Ceremony. Q^ When did Chrift infiitute this Sacrament ? A. At hislaft Supper, when he faid to his Apoftles, Do this in Remembrance of me. St. Luke xxii. 19. And after his Refurrection he confirmed it with a new Power, when breathing on them, he faid, Receive ye the Holy Ghoft, whofe Sins you fhall forgive they are forgiven them : And whofe Sins you fhall retain they are retained. St. John xx. 22, 23. Thefe two Powers being the eflential Parts of Priefthood, viz. to con- fecrate and offer the unbloody Sacrifice of his Body, and Blood, and to forgive Sins. Q. Who is the Mintfter of this Sacrament ? A. A Bifhop only, as 'tis defined in the Council of Trent * Hence it fays, Confirming and Ordain- ing is not common to Priefts, Titus, 1. 5. Q^ Can any Bifhop confer Orders ? A. Hereticks and Schifmaticks, may validly, but jiot lawfully ordain : Yet, by the Decree of the Coun- cil of Trent j no alien Bifhop can ordain Priefts, with- out dimifibry Letters from the proper Bifhop. Q. To whom does the Right of Million, Vocation, and Election, of the Miniftry belong ? *■ Srff, xxiii. Can. vii. A. To 286 The SACRAMENTS. A. To the Paftors of the Church, viz. the Bi- fhops and the Pope. Q. But fuppofe fome Jhould pretend as the fir ft Re- formers did, to an extraordinary Calling or Mijfion ? A. Let them prove their extraordinary MifTion from God by ibme Miracles or the like, and then they fay fomething to the Purpofe. Q. Is it not lawful for any one to take upon him Prieftly Power , without the Ordination of the Catholick Church ? A. No, it is not ; becaufe it is ufurping a Power which no ways belongs to them •, which we find has been feverely chaftifed by Almighty God, in the Per- fon of Ozias \ as alfo in the Per Ions of Core, Da than, and Abir am. 2 Paral. xxvi. 19. Numb. xvi. 32, &V. Q. What need is there for ordaining thofewho have already the Spirit of God in them, viz. the inward Unclionofthe Holy Ghoft, which of itfelffujficiently au- thorizes any one to adminifler and preach the Word of God without any farther Ceremony ? A. This Doctrine was unheard of in the Church whilft it was governed by the A potties : For in thofe Times we read, that Bijhops, Priefts and Deacons, were conftantly ordained by the Impofition of Hands-, nor was it lawful for any one to prefume to preach, and adminifter the Sacraments, unlefs he were firft fo ordained, and fent by the lawful Paftors of the Church. Ads xiv. 23. 1 Tim. iv. 14. Nay, even St. Paul and St. Barnabas, tho' they were immediately called to the Apoftlefhip by God himfelf, as the Scripture teftifies •, yet we fee they were afterwards ordained with the ufual Ceremony, of laying on Hands. Acts ix. 15. Acts xiii. 2. This extraordinary Example recorded in Holy Writ, is a moft convincing Proof that Ordination is indifpenfably necefiary, to all who enter into the facred Miniftry, fince St. Paul himfelf was not excepted, who if he had not been ordained, had not partaken of the Priefthood. It is therefore a high Holy Orders, z$y high and facrilegious Prefumption for any Man, to take upon him to preach the Gof pel, to adminifter the Sacraments, and have the Care of Souls, unlefs he is firft ordained, and fent by thofe who were ordained, by lawful Pallors in the Church, before him, accord- ing to the Sacrament which Chrift has inftituted for that Purpofe, verily, verily, I Jay unto you, he that enter eth not by the Boor, into the Sheep-fold, but climb- eth up fome other Way, the fame isatfhief, and a Rob- ber. St. Jo. x. i. Now it is evident that none but the BiJJoops and Priefts of the Catholick Church de- rived their Ordination and Miffion from the Apoftles, and that the Paftors of all other Churches have climbed up into the Fold by another Way. Q. What and how many are the Conditions neceffary for him who is to receive Holy Orders f A. There are five principal ones. Q. Which is the firft? A. That he be called by God as Aaron was. i Hek v. 4. So that he muft not chufe this holy State of his own Head. Q^ Howfloall a Perfon know whether he be called by God? A. If he has the Conditions we are going to fpeak of -, and if his fpiritual Director, after a due Trial, counfels, or advifes him to it, then he may well pre- fume he is called by God : Yet after all, he ought to fear and tremble •, for Judas, tho' he was called by. God himfelf, was miferably loft. St. Mat. x. 4. Jo. xvii. 12. Q. Is it not fuffcient that he has a great Be/ire to be of the Church, and that his Parents defign him for it? A. No -, for it often happens, that this great Defire comes not from God, but either from the Love of Idlenefs and Eafe, or from an Expectation of gain- ing Honour and Elteem in the World, or from fome other diforderly Paftion, which deferves the Curfe of God, As for Parents they are often as worldly, and as 288 The S A C RA M E N T S. as vain as their Children ; moreover, they are com- monly ignorant of the Obligations of a Churchman, and of the Dangers of this high Calling •, fo that as our Saviour faid to the Children of Zebedee, and their Mother, they know not what they ajk, St. Mat.xx. 22. Q. What is the fecond Condition ? A. A Refolution, and fincere Defire of fpending his Health and Life, in promoting the Glory of God, and in working out his own Salvation, and that of his Neighbours. Q. What is the third Condition ? A. An honeftj virtuous, and exemplary Life* Q. What is the fourth Condition ? A. He muft be free even from all hidden mortal Sins, at leaft for a long Time before he receives this Sacrament, and be in Love and Peace wit!) God and Man ; for it is to the Minifters of the Church, God fpoke, faying : Be ye clean, who carry the Vejfels of the Lord, Levit. xxi. 8. Q. What is the fifth Condition ? An Learning, and Knowledge enough to inftruct and guide others, both by Word and Example, ac- cording to the Law of God, and his Church •, for God warns the Ignorant, faying •, Becaufe thou haft rejecled Knowledge, I will alfo rejett thee, that thou fhalt not be a Prieft to me, Ofe. iv. 6. And it is to the Minifters of the Church, Chrift fays, You are the Light cf the World — » Let your Light fiine before Men, that they may fee your good Works, and glorify your Father who is in Heaven, St. Mat. v. 13, 14. See the Epiftle of the prefent Pope Benedict. Dec. 14. 1740- Q^ Which are the Virtues that are moft requifite in thofe Perfons who afpire to the Ecclefiaftical State ? A. The Spirit, or Love of Prayer, Chaftity, Tem- perance, Prudence, Humility, Contempt of the World, Patience in Adverfity, Fortitude, or Strength of Mind, * See Cone. Trid. tejf, xxiii. Cap. xii. Love Holy Orders. 289 Love of Retirement, to be laborious, and given to Study. 1 Tim. iii. 2 Tim. iii. , Q. What Perfons are uncapabU of receiving Hcly Orders ? A. All thofe who are not baptized, all Hermo- phrodites, and all Women. I permit not a Woman to teach, fays St. Paul, 1 Tim. ii. 12. 1 Cor. xiv. 34. Hence the Pepufiani, who ordained Women were de- clared Hereticks, as St. Epiphanius gives an Account. Q^ How many Orders are there ? A. Only one total, but feven partial, -which makes but one Sacrament of Ordination •, for they have all a Reference to, and are included in Priefthood. Q. How are they called ? A. Prieft, Deacon, Sub-deacon, Acolyth, Exorcift, Lector, and Porter. Q. Why are not Bifiops reckoned among the reft ? A. If you reckon Epifcopacy, then indeed there are eight Orders : But commonly it is not named with the reft, becaufe it is an eminent Degree which fur- paffeth them all, as being the Source from whence all the reft are derived ; for they all proceed from it, and end in it •, and as in a Kingdom, the King is not reckoned in the Number of the Officers that govern under him, becaufe his Power is tranfcendent, and runs through all the Magiftrates of the Kingdom ; fo in like manner the Bifnop is not ordinarily reckoned in the Number of the ether Orders, for he is in his Church, as the King in his Kingdom, the Prince and Head of all Ecclefiaftical Hierarchy, or holy Princi- pality. Q^ What is the refpecJive Funtlion of each Order ? A. The Office or Function of a Prieft, is to confe- crate, or offer Sacrifice, to forgive Sins, adminifter the Sacraments, and preach God's Word, 6f£ A Deacon is to aflift the Bifliop or Prieft in the Sacrifice of the Mafs, to read the Gofpel, &c. A Sub- deacon offers the facred VefTeis to the Deacon, and reads the T Epiftle, 290 The S AC R A M E N T S. Epiftle, &fr. An Acolyth prepares the Cruets, and carries the Lights, &c. An Exorcift reads the Exor- cifms, to expel the Devil, £stV. A Lector reads the Prophecies, isic. A Porter takes care to admit none but the Faithful into the Church, and keeps the Church decent. Q^ Why are feme Orders called lefier, others greater ? and which be they ? A. The greater Orders are Priefthood, Deacon, and Sub-deacon. And they are fo called, becaufe they re- gard the Sacrifice immediately. The others leffer, becaufe more remotely. Q. Are all the Orders called Holy ? A. No •, only the greater, for the Reafon given. Q. What is a Hierarchy ? A. 'Tis a holy Government of facred Minifters, viz. Bifhops, Priefts, and Minifters, inftituted by Chrift, for the SancYification of Mankind.* Q. Are the Minifters all equal ? A. No ; the Pope is by divine Right the Head, and Bifhops are by divine Right above Priefts, both by the Power of Order and Jurifdiction •, that is, a Bifhop can Ordain, and Confirm, and demand Obe- dience over Priefts. See St. Matt. xvi. 18, 19. St. John xxi. 15. St. Luke xxii. Philipp. i. 1. 1 Tim. iii. 2. Tit. i. 7. Acls xx. 28. Q^ Does not St. Hierome fay, that Bifioops and Priefts are the fame ? A. No ; on the contrary he exprefly fays, Priefts cannot Ordain : Indeed he fays, in the Beginning they were promifcuoufiy ftiled Prefbyters, or Seniors, in "the Scriptures ; and moreover, that fimple Priefts had a Share in Jurifdiclion •, but not that fimple Priefts could claim Jurifdidlion, by divine Right. Hence the Aerians were declared Hereticks, for making Priefts and Bifhops equal. . Q^ What is the proper Function of a Bifhop ? * Cone. Trid. Cffl.x^ni. Can. vi. A. To M A T R 1 M N T. 2 9 i A. To govern in chief ; to chaftife the Wicked and Difobedient, by excommunicating them ^ to preach and exhort •, to adminifter" the Sacraments of Confirmation, and Holy Orders. Matrimony expounded. Q. JprHAT is Matrimony ? A. 'Tis a lawful Contract between a Man and a Woman, whereby they deliver up a Right to each others Bodies, in order to propagate their Spe- cies. Q. When was this Contrail firft infiituted ? A. It was firft infiituted by Almighty God, be- tween our firft Parents in the earthly Paradife, Gen. ii. And this Inftitution was confirmed by Jefus Chrift, in the Ne-zv tfeftament^ where he fays, V/hat God hath joined together, let no Man put a/under, St. Mat. xix. 4, 5, 6. And our Blefifed Saviour, in order to fhew that this State is holy, and not to be condemned, or defpifed, was pleafed to honour it with his firft Mi- racle wrought at the Marriage of Cana in Galilee^ Si. .John ii. Q. For what End was Matrimony infiituted ? A, For the Procreation of Children, which may ferve God here, and people Heaven hereafter ; as alfo for a Remedy againft Concupifcence ; and for the Benefit of conjugal Society, that Man and Wife may mutually help one another, and contribute to one another's Salvation. Q. Is Matrimony a Sacrament ? A. Yes. ' Q. How do you prove it to be a Sacrament ? A. Becaufe it is a Conjunction made and fandlified by God himfelf, and not to be diflblved by anv Power T 2 of 292 The SACRAMENTS. of Man \ as being a [acred Sign, or myfterious Re- prefentation of the indilloluble Union of Chrijl, and his Church. Hence St Paul expreily calls it a great Sacrament^ Eph. v. 31, 32. or Myftery ; with re- gard to Chrift and his Church. And the Holy Fa- thers all agree, it confers Grace for the Purpoles above- mentioned •, fee St. Ambrofe, and St. Augujtin* Q. /Ftfj Matrimony always a Sacrament ? A. No •, not till it was elevated to that Dignity by Chrift in the Law of Grace. Q. Is Marriage between Jews and Infidels, and Per- fons unbaptized, a Sacrament ? A. No ; yet it is a natural Contract among them, and obliges the Parties as fuch. Q. What is the Matter and Form of this Sacra- ment ? A. As the Church has not decided this Point, there are two Opinions concerning it : The one is, that the Matter is the mutual Delivery of their Bodies •, and the Form, the Words, or outward Signs, whereby this Delivery is accepted. Others, efpecially Melchior Cano, Eftius, and Sylvius, think the Delivery, or Con- tract to be the Matter -, but the Form to be the Words of the Pried, I join you together in Matrimony, &c. or fome other Words equivalent. Now the Diffe- rence in thefe Opinions is -, the former make the Con- tractors to be the Minifters of the Sacrament. But the latter make the Prieft to be the Minifter of the Sacrament, and the Contractors only Minifters of the civil Contract. Q^ What is the Effect of this Sacrament P A. It gives a fpecial Grace for the religions edu- cating of Children, and bearing with the Difficulties, and complying with the Obligations of the State, and to be faithful and loving to each other. * St. Amb L. i. de Abra. C. 7. St. Aug. L. de l>ono Conjug C. 18. et L. de Nup. et Cure. C io. Q., How MATRIMONY. 293 Q. How comes it then that fo many Marriages are unhappy, if Matrimony be a Sacrament which gives fo great a Grace ? A. Becaufe the greater! Part don't receive it in the Difpofitions they ought : They confult not God in their Choice, but only their own Lull or temporal In- tereft •, they prepare not themfeives for it, by putting themfelves in the State of Grace ; and too otten are guilty of Freedoms before Marriage, which are not allowable by the Law of God. Q. In what Difpofitions ought Perfons to receive this Sacrament ? A. They ought to be in the State of Grace, by Con- feffion 5 their Intention ought to be pure, viz. to em- brace this holy State for the Ends for which God infli- tuted it -, and if they be under the Care pf Parents, &c. they ought to confult them, and do nothing in this Kind without their Confent. Q^ What are the Obligations of the married Couple ? A. Firft, to be united and live together during Life, St. Mark x. 2dly, to be faithful to one another, as they have promifed in Marriage, 1 Cor. vii. 4, &c. gdly, to aftift one another in their Diftrefs •, to bear patiently the Jndifcretion, Weaknefs and Burthens of each other, Gai.vi. 2. Col. 'in. 4thly, to get their Chil- dren baptized as foon as poffible •, and to inflruct and bring them up Chriftian-like, Eph. vi. 5thly, to give good Example to their Children, and to their whole Family, and to engage all to ferve God, and pray to him, especially Morning and Evening, 2 Cor. xii. 14. Hence all Jealoufies, Bitternefs, Hatred, Reproaches, Contentions, Scolding, Fretfulnefs, Abufes, and ex- cefiive Love of their Children, and the World, are to be avoided •, as alfo all immoderate Affection, with- out Reafon, or Decency, for one another, whereby they make flight Account of the Law and Love of God, St. Pet. iii. 1. Again, the Wife is obliged to be fubmiflive, and obedient to her Hufband in all T 3 Things 29* The S AC R A M E N T S. Things that are not contrary to the 'Law of God > for the Man is the Head of the Worn an ^ as Chrift is the Head of the Church : Eph. v. She mud likewife be careful that fhe does not mifcarry through her own Fault •, nor mud fhe let the Infant fieep in the lame Bed with her, or its Nurfe, for the Space of a twelve Month, for Fear it mould be overlaid. Rom. Kit. The Hufband is obliged to be loving and careful of his Wife and provide for her and his Family. Eph. v. 28, &c. CK Can Man and Wife feparate or break the Mar- riage Contrail, fo as to be at Liberty to marry another ? A. There are feveral Cales wherein they may fepa- rate, as to Cohabitation, with the Approbation of the Church ; but the Contract can never be broke or an- nulled, fo as to have Liberty to marry again, as the Council of Trent has defined againft late Hereticks, who allow of parting and remarrying in Cafe of Adul- tery -f. Q^ Can Marriage be dejfolved (quoad vinculum^) by a Perfons, entering into Religion ? A. The Council of Trent * has declared, that if the Marriage be not confumated, it may be annulled, by entering into Religion ; and the Reafon is, becaufe as yet they are not one Flefh. Q. Were not the Jews accufiomed to break the Mar- riage Contrail, and marry again ? A. Such a Cuftom was permitted by their Law, [upon Account of the Hardnefs of their Hearts) St. Mat. xix. 8. and a Bill of Divorce granted in fome Cafes ; but they abufed the Law, extending it to Cafes not allowed of : Befides, it was not approved of, but only permitted by divine Appointment*, howeverour Saviour recalled that Law. St. Mark x. Q^ Js it lawful to have more Wives than one ? A. No, for it is exprefly forbid by the Law of God. See St. Mat. xix. St. Mark x. St. Lukexvi. 1 Cor. vi. 1 Sefi, xxiv. initio. * Sef. xxiv. de re'. Matr. Q. Did M A T R I M O N T. 295 Q. Bid not the antient Patriarchs keep fever al Wives at the fame Time? A. This was done by divine Difpenfation, as the Council of Trent (following St. Auguflin y &c ?/ ) de- clares. Pcligamy not being againft a/r/?, but only a fecundary Precept of the Law of Nature , which God can difpenfe with. However it never was permitted for a Woman to have more Hufbands than one, this being againft the firft Precept of the Law of Nature, viz. The Procreation of Children which would be ob- ftructed thereby. Q. Are all Perfons qualified to enter into the Con- trail of Marriage ? A. No, becaufe fometimes the Contract may be againft the Law of Nature, the Law of God and hu- man Laws, both Civil and Ecclefiaftical. Q^ Is the Contrail void where Perfons lie under In- capacity from thofe Laws ? A. Impediments are of two Kinds, fome annul the Contract ; others only render the Contract unlaw- ful., Q. Has the Church Power to appoint thofe Impedi- ments ? A. Yes, for fo 'tis exprefly defined in the Council of Trent * Q^ Which are the chief Impediments rendering the Contracl of Marriage illegal? A. A fimple Vow of Chaftity, or to become Re- ligious. Secondly i Efpoufals with another, or a mu- tual Promife of future Marriage. Thirdly, to folem- nize Marriage on Days prohibited by the Church. Q. In what Cafes are Efpoufals diffolvible ? A. By mutual Confent; by Marriage ; by Entrance into Religion ; a long Abfence, not returning at the Time appointed, or thereabouts •, Want of Age ; Affinity or Confanguinity iupervening;, a notable De~ * Sep. xxiv. Can. iv. de Matr. T 4 for-. 296 The S A C R A M E N T S. fortuity of Body happening after j Fornication or He- refy fupervening ; it any Condition promifed is not fulfilled -, a capital Crime •, Holy Orders ; an infup- portabie cruel Temper $ if any thing happens after, which would have hindered the Promife. Yet in all thefe Cafes the Church is to be confulted. Q^ What Age is required in the Contractors of Ef- ptufaL and Marriage ? A. Efpoufals require feven Years: Marriage require fourteen in Men, and twelve in Women. Q. At what "Time is Marriage prohibited by the Church ? A. From the firft Sunday in Advent, till the Epi- phany, or Twelfth-Day be paft -, and from Afh-Wed- nefday y till after Low- Sunday -f\ Q. Which are the chief Impediments that render the Contratl of Marriage null ? A. Holy Orders, or folemn Profeffion in any reli- gious Order y or if the Contract is between Perfons a-kin, either in Affinity or Confanguinity, viz. within the fourth Degree : Again, if either Party be not bap- tized ♦, as alfo clandeftine Marriages, that is, without theParifti Pried, or one deputed by him, and at leaib two WitnefTes, but this is only an Impediment where the Council of Trent is received.* Q^ How far is the Confent of Parents requifite in Marriage ? A< 'Tis a great Sin to marry without their Know- ledge, and Confent, unlefs there be plain Reafons not to afk it : For the Scripture every where mentions, Parents giving their Children in Marriage. However the Council of : Irent has decreed, that Marriage with- out their Confent is valid $. Q^ Does the Catholick Church allow thofe of her Communion to marry with thofe who are of a different Communion ? f Con. Trid. Seff xxiv. de reform, imtr. C. x. * Sef. xxiv de reform ma r. C. i. § Self. xxiv. dc reftr. matr. Cap i. A, She Sin in general. 297 A. She has often prohibited fuch Marriages, as may be feen in the Councils of Illiberis, Lacdica, Cbalcedon, Agde\]> &c. And theReafonis, firft, be- caufe fhe would not have her Children communicate in facred Things, fuch as Matrimony is, with thofe that are out of her Communion. Secondly , Becaufe fuch Marriages are apt to give Occafion to Difturbances in Families, whilft one of the Parties draws oneWay, and the other another. Thirdly, Becaufe there is a Danger of the Catholick Party being perverted, or at leaft of not being allowed the free Exercife of Religion. Fourthly, Becaufe there is a Danger of the Children being brought up in Error, of which we have feen fe- veral bad Inftances. However fometimes, and in fome Places, the Paflors of the Church for weighty Reafons have been forced to cifpenfe with this Law s and tollerate fuch Marriages. But it is to be obferved that thefe Bargains are by no Means to be allowed of, by which the contracting Parties agree to have the Boys brought up in the Religion of the Father, and the Girls to follow the Mother ♦, for God and his Church will have no fuch Divifion, nor give up their Right to any one. Sin expounded. Q, jr^U AT is Sin? " A, 'Tis defined by St. Auguftin to be any Thought, Word, or Deed, againft the Law of God** which includes all Sins of O million, which are inter- preted in an affirmative Senfe. It alfo includes all hu- man Laws, Civil and Ecclefiaftical, which are God's |! Sre Concil. I;I\ Can. xvi. Lacdi. Can. X. Chal Can. xiv\ Agde Can. lxvii. * L. 22. cont. Fault. C. xxvii. Laws 29$ Shi in general. Laws radically. •, for as St. Paul fays, he who refifteth Power ', refifteth the Ordinance of God. Rom. xiii. 2. Q^ Is it neceffary to avoid Sin above all Things, and why ? A. Yes it is necefiary $ and the Reafon is, becaufe it is Sin alone that makes us Enemies to God, and damns us eternally. Jer. ii. 19. 1 Jo. hi. 6 ? £sjV. Q^ What is required to make an Action finful t A. It muft be voluntary, and it is faid to be volun- tary, when it proceeds from Knowledge, and Delibe- ration, and without Force. For Inftance, the Actions of Children and Mad-men, and of one dragged to Ido- latry, pre not voluntary. Q. What Kind of Fear mitigates Sin, and how floall it be known ? A. The Fear of great Evil, as Death, &c. where- by Perfons of the ftrongeft Refolutions, are driven to evil Actions. But there is a Difference between the Law of Nature, and divine pofitive Laws-, human Laws, Ecclefiatlical and Civil. In the latter, viz. Ecclefiaftical and Civil, the Fear of Death, or fome great Evil, may commonly excufe the Offender to- tally, but not in the two firft. I fay commonly, for if the publick Good be concerned, he is not excufed. For Initance, a Soldier cannot defert his Pod > nor can a Catholick eat Flefh on prohibited Days, when the Honour of the Church is concerned. Q. Does Concupifcence render an Action involun- tary ? /L No, it rather increafes it s Q. When docs Ignorance make an Atlion involun- tary ? A. In three Cafes, viz. when we are not obliged to know -, when not affected ; when otherwife we inould not have done the Action. 7 ' Q. What Things are to be confidered to know the Na- ture cf moral Action ? A. Se- Sin in general 299 A. Several, viz. Knowledge, Will, Intention, Election or Choice, Counfel, Content and Fa£t. (^ How many Sorts of moral Aclions are there , and how known ? A. In general two, Good and Bad\ which are known by their Object, End and Circumftances, fo that no Action is indifferent, (in individuo.) Q. Pray tell me bow many Kinds of Sins there are? A. Two, viz. original and actual. Q^ What is original &'», and which are the Evils we fuffer by it f A. Original Sin, is the Sin in which we are all born, through the Difobedience of our firft Father Adam. Rom v.12. Eph. ii. 3. The Evils which proceed from it, are Death, Sicknefs, Labour, and Inclination and Facility to do Evil, a Slacknefs and Difficulty to do Good •, and laftly an eternal Lofs of Heaven, unlefs we are cleanfed by Baptifm. St. Jo. iii. 5. CL What is actual Sin ? A. 'Tis the Sin we commit ourfelves, fuch as Curf- ing, Swearing, Lying, Stealing, &c. Q. How many Ways is actual Sin committed ? A. Several, vfe. by Thoughts, Words, Deeds, or Actions j by Infirmity, Ignorance, Malice, Omiffion, Q. How many Kinds of actual Sins are there f A. Two, mortal and venial. Q. What is mortal Sin f A. 'Tis a Sin whereby we lofe the Grace and Love of God, and make ourfelves liable to eternal Damna- tion. St. James i. 15. Q^ Why is it called mortal Sin - p A. Becanie it kills the Soul. Q. How can that befince the Soul is immortal? A. Becaufe as I faid before, by mortal Sin the Soul lofes the Grace of God, which is its fpi ritual Life ; and makes itfelf Guilty of the eternal Flames of Hell, which 30 3 Sin in general. which is the worfi of Deaths. Rom. viii. 9 et 10. Pf xxxiii. 22. Q^ Can a Per/on be damned for only one mortal Sin P A. Yes certainly-, for the Devils have been damn'd for only one bad Thought. Q. What is venial Sin ? A. * Tis a much lefs Offence, whereby the Grace of God is not loft •, but it leffens his Love in our Hearts. Prov. xxiv. 16. St. Mat. xii. 36. Q. What Rules can you give that we may know mortal Sins from venial ? A. The principal Rules are thefe. Firf, mortal Sins, are mark'd in the Scripture by the Word Woe ♦, the Threats of deferving Death, eternal Pain^ exclud- ing from Heaven, &c. Secondly, the Opinion of the Fathers and Divines, when they all agree ; and when they differ to follow the fafer Part. The third gene- ral Rule, is Reafon,. viz. When the Difhonour done to God, and Injury to our Neighbour, is notorioufly againft the Love of God and Charity. Q. What Confideration may induce us to judge Sins are only venial ? A. Chiefly two, viz. Surreption or Surprize, and Smallnefs or Trifle of Matter. Q^ Can a Sin that is venial become mortal P A. No, becaufe 'tis a Contradiction. However venial Sins difpofe a Perfon to commit mortal ; for as Ec cleft ajlicus tells us, C. xix. 1 . He who contemneth fmall Faults, fh all fall by Degrees into greater. ' Q. Can a Sin that is mortal of it's Nature^ be only venial by Accident ? A. Yes in three Cafes chiefly, viz. To fteal a Tri- fle. Secondly, For want of Deliberation. And third- ly, for Want of fufncient Ufe of Reafon, as in Chil- dren, and Perfons half afleep.* * Set St. fbo. i. 2. Que". 83. art, 6 in Corp. Q. Can V. Sin in general 301 Q^ Can a Sin that is 'inly venial of its own Nature, become mortal by Accident ? A, Yes, for Jnftance, he who thinks a venial to be a mortal one, and yet commits it. Secondly, by Con- tempt, thirdly, by Danger*. Q. Which are the moft common venial Sins ? . . A Theie following, viz. idle Words ; fmall Ex- eeifes in Eating or Drinking ; too much Pleafure in Diverfions ; jocofe Lyes, or Lyes out of Ex- cufe ; coming late to Prayers; neglecting Alms ; harm. Words ; and flattering Speeches ; fmall Thefts; Diffractions in Time of Prayer not fully refilled, fisfjf-" Q. Are we obliged to avoid venial Sins, and why ^ A. We ought undoubtedly; and the Reafon is, be- caufe they are a Token of the Want of Zeal for God's Service; they likewife weaken the Will, and incline it to mortal Sin, for a Wound neglected Gangreens, and a Garment torn is to be immediately mended ;. befides it diminifhes the Grace of God, and makes us liable to grievous Torments, which we mud fuffer in Purgatory if we do not make Satisfaction in this Life. Q^ Can venial Sins be forgiven without the Sacra- ment of Penance ? A. Yes, by Sacramentals, viz. Holy Water, figtl- ing with the Sign of the Crofs, Alms, Fading, &fr. Yet thefe Things fuppofe the Performer to be in the State of Grace, that is to fay, free from all mortal Sin, and that every Work is accompanied with in- ward Devotion, and Acts of the Mind ; becaufe they don't produce their Effects by their own Force. Q. Which are the intrinfick Caufes of Sin ? A, Ignorance of the Underftanding ; Paflion of the fenfitive Appetite, and Malice of the Will. Q^ What is Ignorance, and how does it concur to Sin ? * St, Tbo. I 2 q 88. art-. 2, in Corp. A 'Tis 302 Sin in general. A. 'Tis threefold, viz. invincible, affecled, and fupine. Q. What is invincible Ignorance ? A, When it is not in our Power to know a Thing, and it excufes from Sin. f Q, What is affefted Ignorance ? A. When a Ferfon knows not a Thing which he is obliged to know, and might have known it but ne- glected it. This does not excufe from Sin. Q. What is fupine Ignorance ? A. When a Thing may be known with eafe. This excufes not from Sin. Q. What are the Things we are obliged to know f A. Firft, all Chriftian or Religious Duties, Se- condly, what belongs to our particular State or Call- ing. Q^ What is Paflicn, and when does it excufe or ag- gravate Sin ? * A. A Sin of Paflion, is called a Sin of Infirmity ; 'tis grounded in Self-love. Paflion does not excufe from Sin, yet flrong Paflion diminifhes it becaufe it renders Sin lefs voluntary : If Paflion is fo violent as to hinder Reafon entirely, it excufes from Sin. But Paflion confequ^nt, or which comes after Sin aggra- vates it, but antecedent, or going before diminifhes it. Q. What is a Sin of Malice? AT It proceeds from clear Knowledge, Reflection, or Habit, and is a great Aggravation. Q. What is a Sin of Omijion ? A. 'Tis the omitting to do what God or his Church commands ; as for Example, if a rich Perfon neglects to give Alms •, or any one mould neglect to fay his daily Prayers; or neglect to hear Mais when he can upon a Sunday, &c. \ S^St Vbo. i, 2. de Gra. rt de Lib. arb. C. iii. n. 5., * N. B. J5vJ?ityio» we mean any ftror.g or vehement Emotion of the Soul, as Inclination, Define, &t. .: . •' Q. What Sin in geneYal. 30.3 Q. What is a Circumftance, and how many Cir cum - fiances are there f A. 'Tis fomething belonging to an Action, but not of its Subftance. Ariftotle, and St. Thomas name fe- ven, viz. who, what, where, with what Help, why, how, when. Who, denotes the Perfon, as whether a religions Man or Layman, a Relation or otherwife, a married Perfon or fingle. This Circumftance is to be declared in Sins of Impurity, Murder, &c. What, denotes the Quantity, as how much, or whether con- fcrated or not. This Circumftance is to be declared in Sins of Theft. Where ^ denotes the Place, as whe- ther in the Church, or any other facred Place : This Circumftance is to be declared in Sins of Theft, Mur- der, carnal Sins in fact. With what Help, denotes the Scandal given, whereby others might be in Danger, of being drawn into Sin, or whereby God may be difho- noured and his Church brought into Contempt. This Circumftance chiefly regards all Publick Sins. Why, denotes the Motive, Intention, or End. This Cir- cumftance is to be declared when the End of doing an Action is a mortal Sin in itfelf, as for Example, to Ileal a Sword with a Defign or Intention to kill a Man with it. How, denotes whether done out of Igno- rance, or Knowledge. When, denotes, the Time how long. This Circumftance properly belongs to the Sins of Defire, Anger, and Ill-Will ; fo that Per- fons fhould declare how long they continued ift the fame finful Defires, Anger, Hatred and the like, with- out Interruption. Q^ V/hat Circumftances are we obliged to exprefs in . Conjeffion ? A. All thofe which change the Species or Nature of the Sin ; as the Council of Trent has defined *. Again, all thofe Circumftances which change not the Species, put which very much aggravate, according to the * $eJT> xxiv. C. v. et Can. vii. moft 304 Sin in general. moft probable Opinion are to be confefs'd, viz, deal- ing from the Indigent, &V. Q. Whence do Sins derive their Enormity ? A, Sins derive their Nature from the Object and the more worthy the Object that is abufed, the greater is the Sin. Hence Sins immediately againft God are- greater than thole againft ourfelves, or Neighbours : Spiritual Sins are greater than carnal ; Sins againft our Neighbour's Soul, are greater than thofe againft his Perlon or Goods, but this is to be taken when equal- ly compared ; as the Ruin of a Man's Soul is worfe than the Deftruction of his Perfon, or Goods. Again, the Enormity may be compared as to the Caufe: Hence Sins of Malice exceed Sins of Ignorance, and Paffion. Q. Which are the Degrees whereby Sins are com- mitted? A. Thefe four, viz. Suggeftion, Delectation, Con- fent, and Fact. Q^ What is Suggeftion , and how far finful ? A. Suggeftion is the flrft Impreflion of a Tempta- tion, 'tis not fmfui if only refilled. In carnal Sins 'tis often a venial Sin, efpecially when Occafion is given to it by dangerous Objects . Q. What is Delegation ? A. 'Tis to take Pleafure in thinking on what is fin- ful, tho* there be no Confent to commit the Fact. If the Fact be a mortal Sin, the Delectation is a mortal Sin, if the Fact be venial the Delectation is only venial. This Delectation commonly happens in Sins of the Flefh, Envy, Anger, Revenge, &c. Now this De- lectation may happen two Ways, by taking a Plea- fure in the Thought, or in the Thing itfelf, and by confenting to the Pleafure. When there is Delectation in the Pleafure, 'tis called mcrofa, and is accompanied with Confent, -viz. in the voluntary Delight. Q^ What is Confent ? As When a Perfon refolves to commit the Sin. The The /even deadly Si?is. 30$ The /even deadly Sins expounded. Q. TJ/' H IC H are the f even deadly or capital Sins ? A. Pride, Covetoufnefs, Luxury, Envy, Gluttony, Anger, Sloth. Q. Why are they called deadly or capital Sins ? A. Becaufe they are the Source and Root of all other Sins. Q. What is Pride\ and is it a great Sin? A. 5 Tis a difordinate Defire of Efteem, and being above others, viz. To think we have Good from ourfelves. To think we have Good from another, but by our own Merits. To pretend to have what we have not. By pretending to have Things, fo as to defpife others, as if they had them not. There is not a Sin more grievous or more dangerous ; for it is the Sin of the fallen Angels ; and of the firft Man ; 'tis the Sin, which we have the greateft Difficulty to preferve our- felves from *, and the lad we overcome. Eccli. x. 7. 1 Pet. v. 5. If a. xiv. 12, &c. Gen. iii. 5. Q. How many Branches are there of Pride ? A. Eight, viz. Vain- Glory, Ambition, Difobedi- ence, Boafting, Hypocrify, Contention, Obftinacy and Curiofity. Q. Explain every Particular ? A. Vain-Glory is a Manifestation of a Perfon's own Excellency before Men : For Inftance, by expecting to be efteemed for Things not worthy of Praife, as fcr wicked Things and the like. Secondly, by expecting Efteem from thofe who are not competent Judges, a$ from ignorant People. Thirdly, by expecting Efteem; when the Motive is bad, as it happens in Prayer a ndf Alms. In thefe Cafes where the Object is mortal, the Sin is mortal. Ambition, is an inordinate Defire of Ho- U nours, jo6 %he feven deadly Sim. nours. Difobedience, is preferring a Man's own Will, to theWill of a lawful Superior. Boafting, is a Manifefta* tion of a Perfon's own Excellency, by Words. Hypo- crify, is a Diflimulatton of Holinefs, either by Words or Actions. Contention, is properly maintaining what is contrary to Truth, by Words. Difcord, is adhering to a Man's own Opinion, with making a Party. Curiojlty, is a difordinate Defire of knowing more than is neceiTary, or convenient, or profitable. Q^ What Considerations will abate Pride f A. The Defects of Soul and Body, Ignorance, Error, others Perfections, Follies, Misfortunes, and: to remember that holy LeiTon of our Saviour Chrift, Itf&rn of me^ becaufe I am meek and humble of Heart, St. Matt. xi. 29. and to confider that we are finful Duft, and fhall foon return again to Duft ; and that whatsoever Good we have or do, is the free Gift of God. Its oppofite Virtue is Humility, which inclines us to conceive a mean Opinion of ourfelves, G#/. vi. 3. to require neither Efteem nor Refpect of others ; to defpife no Perfon -, and to fufler Contempt and Dif- refpect patiently and calmly, St. JLukexx'i. 19. This is a Virtue fo necellary, that no one can be faved without it, according to the exprefs Words of our Saviour Chrift, St. Luke xviii. 17. Q^ What is Covet oufnefs ? A. 'Tis a difordinate or immoderate Defire or Love of Riches, or worldly Goods, j Q. When is the Love of worldly Things immoderate ? A. When the Heart of Man is tied to them. Q. How can we know when the Heart is tied to the World? . A* By one of thefe four Signs. Firft, when a Per- fon is over-joy 'd for poffeffing, or over-fad for lofing any earthly Thing, Pfalm li. 9. 2 Cor. vii. 10. 2dly, when he acquires, or keeps any Thing unjuftly, Ifa. xxxiii. 1. 3dly, when he feeks greedily after worldly Goods, or retains them with too great an Affection, 1 Tim. <£he jeven deadly Sin:. 307 1 Tim. vi. 9. 4thly, when he is not bountiful to the Poor, according to his Ability, St. Lukey\. 41. Q. If this be true, there are but few who are not covetous. A. Very right •, there are but few •, for every one is covetous, who is tied to his Share of this World, although he came lawfully by it, Jer. viii. 10. Phil. ii. 21. Q. Can the Poor be covetous ? A. Yes ; the pooreft Perfon is covetous, if he loves the Riches he has not, St. Mat. xiii. 22. or if he thinks it a Misfortune for him to be poor •, and is impatient in his Poverty. Q. Which are the Crimes that ufually attend a cove- tous Mind ? A. All Sorts of Injuftices, viz, Treachery, like Ju- das, who betrayed our Saviour. Deceit, or Fraud, Falfhood, when fair Words draw Perfons on, as in Trafficking. Perjury, when a falfe Oath backs their Words. Violence, when Covetoufnefs induces Perfons to Ileal. Sollicitude, an unquiet Mind, in obtaining and preferving Riches. Obduratenefs againft the Poor, in refufing to afiift them in their Wants. Q. What Confiderations are profitable againft Cove- toufnefs , and what is the Virtue oppofite to it f A. To confider that we brought nothing with us into the World, nor mall carry any thing out of it, 1 Tim. vi. 7. That God has promifed, if we feek in the firft Place his Kingdom and its Juftice, that all other Things fhall be added unto us, St. Mat. vi. 33. To confider the Threats pronounced againft it in the the Scripture. The Dangers it expofes Men to % the Difficulty of being faved -, fince our Saviour has told us, that it is harder for a rich Man to enter Heaven* than for a Camel to pafs through the Eye of a Needle* Mat. xix. 24. To confider that Amendment is alnioft impoffible. The neglecl of fpiritual Duties. The>Folly of the Vice. The Extravagances of Heirs. The Short- U 2 neis 308 the /even deadly Sins. riefs of this Life. The Pains of Hell, and Joys of Hea- ven. The Virtue oppofite to this Vice is Liberality* which weans our Hearts from earthly Things, and in- clines us to fhare our Goods freely, not with the Rich, and Perfons in eafy Circumftances, but with the Poor, for it is much better to give than to take, Acts xx. 35. And St. Paul fays, that God loves a cheerful Giver ^ zCor. ix. 7.. Q. What is Luxury ? A. An inordinate Defire of carnal Sins, or Delights of the Flefh ; which is an abominable Sin, and ought not to be fo much as named among Chriftians, Epb. v. 3. Q. Are all carnal Pleafures inordinate ? A. All but between Man and Wife. Q. When is a Per Jon guilty of this odious Sin ? A, Not only when he commits the Fact, but like- wife when he wilfully, with Delight or Pleaiure, Job xxxi. 1. hearkens to, looks upon, or thinks of any Thing whatfoever, which any ways moves him to this deteftable Sin, Eph.v.^ 5. Matt. v. 28. Q. What are the Remedies againfi Lufl, and what is the Virtue oppofite to it f A. Flying the Occasions ♦, Fafting.; avoiding Idle- nefs, and bad Company ; Reading good Books v guarding the Senfes^ but moft efpecially the Eyes y meditating on Hell ; conftant Prayer *,. modeft in Drefs \ to confefs often, and communicate with De- votion. The Virtue oppofite to this Vice, is Chaftity\ which is a Purity of Body and Mind, making us ab- flain from carnal Pleafures : 'Tis an angelical Virtue, which God beftows upon People of Prayer, upon the obedient, and humble, Wifd. viii. 21. James iv. 6. There is no Virtue that renders Perfons more accept- able to God, than this of Chaftity, Rev. xiv. 4. Q^ What is Envy ? A. 9 Tis a Sadnefs or Repining at the worldly or fpiritual Good of our Neighbour, becaufe it feems to leflen The /even deadly Sins. 309 leiren our own, or a Rejoicing at his Damage or Diftrefs. Q. What Branches has Envy .? A. Want of Love for our Neighbour \ Whifpering, or talking to break Friend fhip •, Detraction, a taking away another's Reputation -, Rajh Judgment ; Re- proach, Contempt of others •, Hatred, &c. So de~ teftable is this Vice, that God warns us not to eat with an envious Man, Pro v. xxiii. 6. being contrary to Charity, and human Society \ it makes Men like Devils, whofe Nature is Malice. By the Devil's En- vy, Death entered into this World, Sap. ii. 24. It caufed Cain to kill his Brother, Gen. iv. and the Jews, our Saviour Chrifi -, and feeing it deftroys in Man the Love of God, and our Neighbour, and fills the World with innumerable Mifchiefs, 'tis no Wonder that it is put among the Vices, that exclude from Heaven, Gal. v. 21. 1 Pet. ii. 1. C^ What are the Remedies to cure Envy ? A. To confider the Unreafonablenefs of the Sin, which neither increafeth our Happineis, nor diminifhes that of our Neighbours •, that it robs us of Charity, and deforms us to the Likenefs of the Devil, or evil Spirits, who continually go about to devour us, for it is a kind of Death to them, to fee that Man is hap- pier than themfelves, 1 Pet. v. 8. To confider the Disturbance it gives to a Perfon. To place our Af- fections only on future Happinefs. The Virtue oppo- fite to this Vice is Charity, or Brotherly Love, which confifts in doing and wilhing as much Good to our Neighbour, as we would have others do to us, St. John xiii. 35. This is the chief Badge of a Chriftian. Again, Humility is a very powerful Virtue, in order to overcome this odious Vice ; for whofoever is humble, is not forry that his Neighbour is more rich, more learned, and more efteemed than himfelf. Q. What is Gluttony ? A. An inordinate Defire of Meat or Drink. * V 3 Q. Mm ( 3 to The /even deadly Sins. ; Q. How many Ways are there of offending in this Kind ? j " Vi Chiefly fivtyviz. Firft, to eat unfealbnably to pleafe the Appetite, Numb, xi. 5. Prai;. xxi. 17. 2dly, to defire Delicacies, or not to be fatisfied without choice Meat and Drink, Ezek. xvi. 49. 3dly, to eat or drink to Excefs, fo as to make a Perfon fick, EccL xxxvii. 32. 4thly, to eat with Greedinefs. 5thly, to feek for what is moft pleafing. Q. Which is the worft and moft deftruclive Kind of Gluttony ? A. Drunkennefs. Q. What is Drunkennefs? A. A difordinate Ufe, and Defire of intoxicating Liquor, fo as by it to lofe any Share of our Reafon, or Senfes. Q. How is it finful or excufable ? A, 'Tis excufable if a Perfon knows not the Strength of the Liquour % if out of Surprize he drinks too much, more than to fatisfy Nature, 'tis only a venial Sin : But if he knows the Strength of the Liquor, and will drink to Excefs, 'tis a mortal Sin, 1 Cor. vi. 10. Ifa. v. 22. 'Tis likewife a grievous Sin as often as it is a confiderable Prejudice either to Body, Eftate, or Family : 'Tis alfo a mortal Sin to caufe wilfully another to be intoxicated. Q, What are the Effecls of Drunkennefs ? A. Dulnefs and Incapacity, both in Regard of tem- poral and fpiritual Duties. Irregularity of the Paf- fions. Loquacity y or an unbrided Ufe of the Tongue, in Lying, Swearing, and profane Difcourfe. Scurri- lity, in abufing and expofing our Neighbour. Un- cleannefsy by Pollution, Vomiting, Csfa. Q. What Remedies are there againft the Sin of Drunkennefs, and what is the Virtue oppofite to it ? A. To confider, that it makes a Man worfe than a Bead •, as alfo to confider the Abftinence of Chrift and his Saints ♦, that it brings Beggary, Difeafes, and Damnation. To reflect on the Happinefs of an ab- ftemious Life. The Virtue that is oppofite to it is Temperance^ The /even deadly Sins. 3(1 VeiJPperance, which bridles the inordinate Defire of Meat and Drink, as likewife all other diforderly Paf- iions. Q. What is Anger ? A. 'Tis an inordinate Defire of Revenge, or of pu- nifhing thofe who difpleafe us. Q. How and when is Anger innocent or finful ? A. 'Tis a natural Pafllon of the Soul, and may be either good or bad. A Superior fins not in being angry, or defiring to punifh a Fault in a Subject : But in others, 'tis both againft Juftice, and Charity •, and even Superiors may fin in Excefs of Anger. Q^ What Branches are there in Anger ? A. Scolding, when Anger breaks forth into Con- tradiction by Words, and ends in Threats and Blows. Swelling with Anger, as when a Perfon ruminates in his Mind, by how many Ways he will take Revenge. Contumely, when a Perfon makes ufe of injurious Words, reflecting upon other's Morals, Imper- fection of Body and Mind, or Misfortunes. Mate- diclion, by wiftiing another fome Evil, from God, the Devil, or fome Misfortune. Indignation, when, we refufe to fee, or converfe with other, through Anger. Clamour, when we attack another with confufed Lan- guage, without any Regard to what is faid. Elaf- phemy, when in Anger we ufe injurious Words, either againft God, his Saints, or any holy Thing. Laftly, Manjlaughter, and Murder. All which are grievous Sins, in the Sight of God, St. Mat. v. 22. Gal. y. 20. Eph. iv. 31. Q.. What are the Remedies againft Anger, and what is the Virtue oppofite to it ? A. Meeknefs, which fupprefifeth in us all Pafllon and Defire of Revenge : Patience, which is a volun- tary Suffering of all- Injuries, Hardfhips, Miferies, Troubles, Labour, and Poverty, for God's Sake, as Chrift has* done, St. Pet. ii. 23. To remember the Example of our Bleffed Saviour in his Sufferings, U 4 who 3 f 2 The /even deadly Sins. who calls upon all his Followers ; Learn of me* be- caufe I am mtek, &c. St. Mat. xi. 29. To confider the Evil Effects, as Quarrelling, Fighting, Murder. Refitting the firft Attack; Silence, which will pacify our Neighbour ; the Obligation of brotherly Love; to confider and do all Things rationally and difcreetly with the Eyes and Light of Faith •, and to beg earneft- ly the Grace of God fo to do. 2 Cor. iv. 1 7. St. James i. 17. Q. What is Sloth? A. 'Tis an Unwillingnefs, or Lazinefs of the Mind to perform thofe Duties which are required to fave Man's Soul. Q. When is a Per/on guilty of Sloth ? A. Firfl, When he does not take proper Care of his own ferious Affairs. 1 Theff. iv. 11. 1 Coi\ xiv. 38. Secondly, When he does not take Pains to know the Things which every Chriftian is obliged to know ; or when he acts not according to his Knowledge, nor reaps any Profit from it. Thirdly, When he neglects the Obligations of his State and Calling, and is given to Idlenefs, &c. 1 Tim. v. 13. Fourthly, When he fpends his Time in infignificant and frivolous Af- fairs; fuch as unprofitable Difcourfe, Vifits, Plays, &c. Fifthly, When he neglects the Service of God, and ufes no Dilligence to overcome his Failings or to advance in Virtue, Q. Is Sloth a great Sin ? A. Yes, certainly 'tis a deadly Sin; for our Saviour affures us, that every Tree that yieldeth not good Fruit, jhall be cut down and ccft into the Fire. St. Mat. vii. 19. And again, caft, fays he, the unprofitable Ser- vant into utter Darknefs, where there J] ) all be weeping and gnafhing of Teeth. Mat. xxv. 30. Hence an idle Life is quite contrary to the Gofpel, which pre- fcribes a watchful, laborious, and penitential Life ; it requires Self-denial, forfaking the World, crucify- ing the Fleih, abounding in every good Work, the work- The /even deadly Sins. 313 working our Salvation with Fear and Trembling ; Phil. ii. 12. Not to be weary in doing Good \ Gal. vi. 9. to walk circumfpectly} to underftand what is the Will of God \ to redeem Time •, to walk worthy of our Vocation; Eph. v. 16. Wherein is fufBci- ently condemned an idle Life, which expofes Perfons to many Temptations and Dangers, and brings them under the Guilt of many Sins, and the Negleci of the greateft Duties, in making this Life a Sacrifice to Self-love, in wafting their Time, their Money, &V. For all which they ftand accountable to Almighty God, and fo ftiould fly Idlenefs, as the broad and large Way that leads to Perdition. Q. Which are the Effetts of Sloth? A. Tepidity 1 which is a Coldnefs in Devotion : Pufillanimity^ which is a Cowardice to undertake what a Perfon has in his Power, or is able to perform : Aver/ton^ for fpiritual Things : Wearinefs of Life : Biftrufi of God's Mercy : Jnconftancy\ or a Want of Refolution to profecute every Chriftian Duty. Q. Which are the Remedies againjt Sloth ; and by what Virtues is it overcome ? A. To confider the Labours of Jefus Chrift, of his Apoftles, Martyrs, ConfefTors, Virgins, &c. To confider the Eafinefs of fpiritual Duties, and with what Diligence Men labour for temporal Advantages. That every one is to account for the Time he lofes. That Heaven is only bellowed upon Labourers. To pafs no Day without doing fome good Action. To call to mind frequently the Words of the Prophet Je- remiahy Chap, xlviii. 10. Cur fed is he who does the Work of God negligently. Now the chief Virtues that are oppofite to Sloth, is Diligence^ which makes us careful and zealous in performing our Duties both to God and Man •, as alfo Devotion^ which is a fincere Endeavour, and pious Zeal, for the Service of God, and for every Thing that regards our Duty and Call- ing. St. Mark xiii. 33. 3-H T^ Theological Virtues. i ____ The threeTheological Virtues expounded. Q^ 7Jf H I C Hare the three theological Virtues, and why are they fo called ? A. Faith, Hope, and Charity ; and they are called Theological, becauie they regard God as their imme- diate Object, i Cor. xiii, i j. Q^ What is Faith? A. 'Tis a fupernatural Light, or divine Virtue, infufed by God into the Soul, whereby we firmly be- lieve and aflent to all Things that are revealed by God and propofed by his Church. Q. Is Faith a Gift of God? A. Yes, as 'tis: defined againft the Pelagians, and even without Charity, as the Council of Trent has de- lined againft the Calv'mifis. Phil. i. 28, 29. Q^ Is Faith necefjary to Salvation ? - A. Yes it is, as, St. Paul aflures us, where he fays, that without Faith it is impoffible to pleafe God. Heb. xi. 6. And St. Mark fays, he who believes not fhall be condemned. Chap. xvi. 16. However it Joes not follow from hence, that Faith alone will feve a Man without good Works, as Luther, and other Hereticks have taught*. For the Fathers by their Lives *• and Writings*, Councils by their Decrees j Pallors by their Preaching and Exhorting, to do Good and avoid Evil; to keep God's Com- mandments, &c. univerfally fhew, as the Scripture does in feveral Places, that Faith alone without good Works, will never fave a Man. If I fljould have all Faith, fo as to remove Mountains, and have not Cha- rity I am nothing, hys St. Paul, 1 Cor. xiii. 2. And * See Luther i. i. Vit. prop. 15. 18. f. 52. Serin, de Ird. 65. SceBofuet i. Variations Tom. i. L. 1. P. 8,9. St. 7 he Theological Virtues. 3 $j St. jfaw the Life and Body of our Neighbour •, 6thly, our own Fame and temporal Goods ; 7thly, the Fame and temporal Goods of our Neighbour. Then in Neceflity, Relations, Carnal, Spiritual, and Civil, are to be preferred to others. Q^ What are the chief Qualities of Charity ? A. To efteem, love, praife, and obey God above all Things, fo that it is the greateft, or ftrongeft Af- fection of the Soul, fo as to prefer his Honour, Good, and Will, to our own, or any others. Again, Cha- rity loves God upon his own Account, and for his own great Perfections, becaufe it is a Love of -perfect Friendfoip* which immediately regards, the Good of the Object that is loved, and not barely a Love of Concupifcence* which regards the Good of the Lover, which is only the fecondary Object' of Charity ; fo that Charity has two Arms, one regards God imme- diately, the other ourfelves, which is likewife loving God, becaufe 'tis obeying God's Will to love, orwifh the greateft Good to ourfelves. Hence the Quietifts are condemned who pretend, that true Charity ex- cludes the fecondary Object, and ought to make us indifferent to our own chiefeft Good, and exclude all other Motives, even Salvation, which they take to be a mercenary Motive. Charity indeed, as St. Paul fays, feeks not its own Intereft, 1 Cor. xiii. 5. But this is to be underftood either with regard to tem- poral Goods, or with regard to the primary Object, but not exclufively of it. The Scripture every where recommending God to be loved and ferved as our Reward. Q^ Is Charity necejfary to Salvation ? A. Yes, moft certainly •, for our Saviour fays, He that loves not 7 remains in Death* 1 John in. 14. And St. Paul fays, that if we diftribute all our Subftance to feed the Poor, and deliver up our Bodies fo as to be X burnt, 3*2 The Theological Virtues. burnt, and have not Charity, it will avail us nothing, i Cor. xiii. 3. Q. /^fo? are they who have true Charity ? A. They only who are fo affected, as would rather die, and loie all that is moft dear to them, than break any of God's Commandments : %kis is the Love of God, fays St. John, that we keep his Commandments, 1 John v. 3. O that all could truly fay with the Apoftle, Who Jhall feparate us from the Love of Chrift, &c. ? Rom. vhi. 25. But alas ! all feek the Things that are their own, not the Things that are Jefus Chrift' s, Phil. ii. 21. Q. What are the Effects of per f eft Charity, and how is Charity loft ? A. It remits Sins •, Charity, fays St. James, covers a Multitude of Sins, Chap. v. 20. It gives fpiritual Life to the Soul -, we know, fays St. John, that we are tranflated from Death to Life, becaufe we love the Brethren, 1 John iii. 14. It renders Man acceptable to God, for he that abides in Love, abides in God, and God in him, 1 John iv. 16. Charity is loft, by break- ing any of God's Commandments in any weighty Mat- ter. If you love me keep my Commandments, St. John xiv. 14. Q^ Which are the Atts 0/ Charity ? A. Some are interior, viz. a Love towards the Ob- ject, to wifh it all good. Joy, when Good happens to it. Peace, by labouring to procure, and join in doing Good. Ccmpajfion, by being moved with its Evil, as if it were our own. Other Acts are exterior „ viz. not only Acts of Benevolence, but of Beneficence, viz. actually to aflift in procuring his Good, both fpiritual by Prayer, good Example, Inftruction, &c. as alfo the Good of his Body by Alms, &V. Q. What is Alms ? A. ' Tis an A ct of Mercy, or Companion, whereby, for the Love of God, we relieve our ]N eighbour in ail his Wants, both corporal and fpiritual. Q. Which The Theological 'Virtues. ; Q. Which are the corporal Alms*, or Works of Mercy t A. Thefe Seven : To feed the Hungry. 2. To give Drink to the Thirfty. 3. To cloath.the Naked, St. Mat, xxv. 35, 36. 4- To harbour the Poor with Lodging. 5. To vifit the Sick and Imprifoned. 6. To redeem Captives, and pay the Debts of others. 7. To bury the Dead, Mat. xxvi. 10. Q, Which are the fpiritual Alms, or Works of Mercy ^ and how many ? A, Seven, viz. 1. To give good Advice, or Coun- fel to the Doubtful, Job xxix. 2 1 . 2. To correct or admonifh thofe who doamifs, Gal. vi. 1. 3. To ih- ftruct the Ignorant, Prov. xiv. 33. 4. To comfort the Afflicted, Rom. xii. 17. 5. To forgive Injuries and Offences, 2 Cor. i. 4. 6. To bear patiently Per- fons ill Humours, James v. 16. 7. To pray for the Living and the Dead, and for our Perfecutors, Mat. v. 44. Q. When is it that a Work of Mercy is moft meri- torious ? A. When it is really done for God's Sake, and ap- plied to the Perfon that Hands moft in Need of it. Q. What are the Offences we ought to forgive ? A. All Offences and Injuries, let them be never fo great, or many, St. Mat. xviii. 21, 22. Q. What is the Reward of the Works of Mercy ? A, Mercy from God in this Life, and the King- dom of Heaven in the next. Q. What /hall be the Lot of thofe who are hard- hearted to the Poor ? A. God himfelf affirms, that Judgment without Mercy, and the everlafting Fire of Hell, are allotted to thofe who mew no Mercy to Perfons in Diftrefs, St. Mat. xxv. 41, £s?V. Q. What Sins are oppofite to Charity ? A, In the firft Place every, mortal, Sin, but not venial Sins, which only leffen the Fervor of charitable X 2 ' Acts, 324 % e theological Virtues. Acts, and by breeding evil Habits* difpofe towards mortal Sins. Alfo hatred of our Neighbour, Envy* Difcord, Schifm, Fighting, Duelling, unjuft War, Unmercifulnefs, and Scandal, are all oppofite to Charity. Q. What is Scandal, and how many Sorts vf Scan- dal are there ? A. Scandal, if we fearch the Etymology and Deri- vation of the Word, fignifies fomething laid iri our Way, which is apt to make uc fall -, and fo it is taken for the fame as a Stumbling- block , and in this Senfe the Pfalmift fays, They have laid for me a Scandal or Stumbling-block by the Way fide ', Pfal. cxxxix. 6. From this literal Signification Scandal, by a Metaphor, is taken to fignify any thing that is the Caufe or Occa- fion of another's falling into Sin : And accordingly Scandaly by St. Thomas, the Doctor of the Schools, is faid to confift in Words or Atlions which are bvil, and which occafion the fpiritual Ruin of another P erf oris Soul. Scandal therefore, is a Sin of bad Example* which is apt to draw or induce other Perfons into Sin, whether it be by Words, Actions, or Omiflions. Now there are feveral Sorts of Scandal, viz. direcl, with an Intention ; or indirecl, as bad Example. Atlive, which is the fcandalous Action. Paffive y which is the fpiritual Lofs, or Ruin. Q. By how many Ways may Men fcandalize, or con* cur to the fpiritual Ruin of their Neighbour ? A. Six Ways directly, viz. by Command, by Ad- vice, by Content, by Provoking, by Praifing, by Concurring, Prov. xvii. 1 5. Three Ways indirectly \ viz. by Silence, by not hindering, and by not difco- vering. The ^Xhe Cardinal Virtues* 325 The four Cardinal Virtues expounded. Q. Tj/'HICH are the four Cardinal Virtues ; and why Jo called f A. Prudence, juftke, Fortitude and Temperance. Sap. viii. 7. They arc called Cardinal metaphorically from the Latin Word Car do, which fignifiesaHinge; as being the Hinges, or general Rules, in the Practice of all other moral Virtues \ and fecood in Dignity, to Che Theological Virtues. Q. What is Prudence ? A. 'Tis a moral Virtue which makes us wary in all our Actions, that we may neither deceive others, nor be deceived ourfelves, or which fuggefts to us what Things are to be embraced, and what avoided witli regard always to God's Commands •, and that we do all Things, in their proper Time and Manner,, St. Mat. x. 16. Ecclef iii. 32. Q^ Which are the Functions of Prudence ? A. Three, viz. previous Consultation, found Judg- ing, and Execution. Q. How are thefe Functions to he performed ? A. Eight Ways, to confider Things paft. To at- tend to what is prefent : By providing againft what may happen hereafter : By reafoning upon every Poiat : By Docility, or a Promptitude to be informed : By Sagacity, or Quicknefs in taking, or judging : By In- dujlry, or quick Execution in applying the Means.: By Circumfpeclion, in reflecting upon Circumftances : By Caution, in providing againft evil Events. Q^ Which are the Defecls of Prudence P A. Precipitation, to engage' without due Reflection.' Imonfideration y the want of Attention, before the X 3 Choice 3*5 The Cardinal Virtues. Choice of Means. Negligence. ox Gmiffionin the-Exc- cation after a prudent Choice. Q^ Which are the Excejfes in Prudence ? A. Carnal Prudence ', or Diligence in feeking to pleafe corrupt Nature. Craft* a fubtle and clandeftine Way of managing, which in Fads is called Deceit or Tricking, Cunning, or Cheating, called Frans. Solli- citude* an anxious Care in obtaining or conferving worldly Goods, or Diffidence in Providence, for Fear of wanting hereafter. Q. JVhatisJufiice? A. 'Tis a moral Virtue which inclines the Will, to give every Man his Due as God requires. Rom. xih 7. Q^ In what is Juftice grounded ? A. In Dominion, in Birth-right, in Contract, in Gifts, in Promifes, &c. Q. What Vices are oppofite to Juftice ? A. Ufurpation, Theft, Rapine, Detraction, Ufu- ry, Acceptation of Perfons, &c. CK Among what Perfons., and by what Aclions are Injustices commonly committed ? A. In Purchases, in Buying, Selling, the Price of Goods: By Judges, Witneffes, laft Wills and Tefta- rnents \ by Servants, Detractors, &V. Q. What Obligation arifes from Injuftice? A. Reftitution either in Kind, or Equivalent 5 let it be Goods or Reputation. Q. What is Fortitude? A. 'Tis amoral Virtue which give us Courage to endure all Hardfhips, Dangers, and even Death it- felf, for our Faith and the Service of God. Prcv. xxviii. 1. 1 Pet. v. 14, 15. St. Mat. x. 28. Q^ When is it chiefly pratlifed ? A. In bearing Afflictions, whether providential, or malicioufly defigned, viz. Heat,- Cold, Poverty, Imprifonment, Danger of Death, in Time of Battle, -Wounds, Pains of the Body, or Mind, Death or Martyrdom. Q. Which The Cardinal Virtues. 327 Q. Which are the Qualities of Fortitude ? A. Patience, not to repine at Hardfhips, Longa- nimity* not to complain of the Dilatorinefs of Aflift- ance. Q. Which are the DefecJs of Fortitude ? A. Cowardice, to want Boldnefs in Dangers, that are according to Reafon. Q. What are the ExceJJes of Fortitude ? A. To be ram and expofe one felf to Danger, con- trary to Reafon, as in Duelling, &V. Q^ What is Temperance ? A. 'Tisa moral Virtue moderating Man's Affec- tions or Appetites in tailing, and touching, that is, Eating and Drinking according to right Reafon. Eccl xxxvii. 34. 1 Thejf. v. 21. 1 Pet. ii. 11. Q^ Which are the chief Branches belonging to tem- perance ? A. Abftinence, which moderates the Ufe of Eat- ables, and Sobriety, which moderates the Ufe of Drink. Q^ Which are the oppofite Vices to temperance ? A. Excefs, as Drunkennefs, Gluttony, and Inde- cency. Q^ /; it neceffary for a Chriftian to be exercifed in thefe Virtues. A. Yes, it is ; for we muft not only decline from Evil, but do Good, PfaL xxxvi. 27. Q. What are the other Virtues which our Saviour chiefly requires of us to purfue ? A. Humility, Patience, Meeknefs, Chaftity, and Vigilance. St. Mat. xi. 24. St. Mark xiii. 33,34, 35, &c. Luke xxu 19. Mat. v. 28. X 4 Re- A B L 1 G ION. \OQ .: Religion expounded. A. 'Tis the Worfhip we pay to God as the fupreme Being. Q^ How many Sorts of Worfoips are there ? A. Several, viz. Supreme, Inferior, Hyperdulia, -Religious and Civil, Abfolute and Relative. Q. How do. you explain t he fe fever al Kinds? A. Worfhip is paid to Things upon Account of their Excellency. Supreme Worfhip, is paid to God only, and 'tis called Latvia. Inferior Worlhip, is paid to "Saints and holy Things, and 'tis called Dulia. Hyperdulia, is paid on Account of fome fingular Ex- cellency communicated only to one, as to the bleffed Virgin Mary. Religious Worfhip, is upon Account of fome fupernatural Excellency. Civil Worfhip, is on Account of fome natural or acquired Excellency. Abfolute Worfnip, is on Account of fome inherent Excellency. Relative Worfhip, is on Account of fome Relation it has to inherent Excellency. Q. Is the Crofs of Chrift and other Infiruments the Ob j eel of fuprenu Worfhip P A. No, they are not. Q^ Which are the proper Ails of Religion ? A. Interior and Exterior. Devotion or a Promp- titude of the Soul to worfhip God. Prayer, which is raifing the Mind to God, by Meditation, or pe- titioning for what we want, viz. abfolutely, Grace and Heaven •, conditionally, all Things that conduce that Way •, alfo Praife and Thankfgiving are Parts of Prayer. Prayer, is mental or vocal, publick or private^ in fet Form or extemporary,* with Attention or Phari- faical j aclual Attention is either to the Words, or to God R E L I G 1 O iy. 329 God and pious Objects - 9 an habitual Intention is not fufficient. Q. Which are the outward Afts of Religion ? A< External Worfhip •, by Genuflexion , Crofling, Kneeling, Uncovering, knocking the Breaft, Incenfe, Proftration, Oblations, Sacrifice, ere ding Altars, de- dicating Churches, Vows, Oaths, &c. Q. Are ail outward Acls of Religion indifferent* tofignify fupreme Honour ? A. All excepting Altars, Sacrifice and Churches, which are all offered to God alone : As for other Ads they are determined by the Intention. Q, IsGvdworJhippedby Conn/el, or particular Works not commanded? A. Yes, by Vows of Poverty, Chaftity, and Obe- dience. Q^ Which are the Vices dire&ly oppofite to Reli- gion ? A, Superffition, to adore God by falfe Ways, or expect fupernatural Effects, from improper Caufes ; alio Idolatry, Judaifm, Mahometanifm, Herefy, Di- vination, Conjuration, Perjury, Blafphemy, Sacri- lege, &c. Laws expounded. Q^ JfTH A f are Laws ? A. They are the Ordinances and Com- mandments of fuperior Powers, as Rules to know what is to be performed and what avoided; Q. How are Laws diftinguijhed ? A. Eternal and Temporary, Divine and tiuman y Natural and PofiHve> Qld and Ncw % Ecclefiaftical and Civi.lt &c. Q. Ex- 33P LAWS. Q. Explain the Nature of thefe Laws ? A. Eternal, is the divine Will, in order to make our Will conformable to his. The Law of Nature^ is the Imprefiion made by Nature, informing us of Truth and Falfhood, Right and Wrong ; whereby we firft know general Principles, both fpeculative and practical, viz. That fomething is certain, as for Ex- ample our own Exifience, that the fame Thing cannot be, and not be at the fame Time ; Good is to be done, Evil avoided ; do as you would be done by. The fecondary Principles are contained in the Deca- logue, or ten Commandments, and regard God, our Neighbour, and ourfelves. The third are drawn from the former. Confcience, is an inward Perfualion, that this or that particular Adtion is good or bad : Now Confcience is fometimes rightly informed, other times erroneous, probable, fcruphulous, doubtful or opinion- ative. God's pofitive Law, is what is written in the old or new Scriptures, or known by Tradition. The old Law, is what was delivered to Mofes, either mo- ral, judicial, or ceremonial. The new Law, are the Writings, and Traditions of Chrift and the Evange- lifts. The Difference between the old and new Law, are, they agree in the Law of Nature, and all moral Laws •, they differ in the judicial and ceremonial^Laws which are abrogated : The Law of Mofes, was but for a Time as to the judicial, and ceremonial Part. The old Law chiefly regarded temporal Felicity, the new Law, future Happinefs; the old Law was the Figure, the new Law the Subftance. Human Laws are given by Men * and. muft proceed from a lawful Power, they muft be for the publick Good, and be promulgated. Ecclefiaflical Laws regard the Good ©f the Soul, civil Laws regard Life, Liberty and Pro- perty* both equally binding in Confcience. Scrip- SCRIPTURE. 331 N 1 ; Scripture, Tradition ^ Councils, and Head of the Church expounded. Q. JTrHAT is the Scripture? A. 'Tis the Word of God written by Per- fons infpired by God himielf to fpeak the Truth; and 'tis divided into the Old and New Teft anient, which are called canonical Books. Q. Why are they called canonical ? A. They arc fo called from the Greek Word canon, which fignifies a Rule •, therefore we call them canoni- cal Books, that is to fay, Books which contain the Rule of our Faith. Q. How many canonical Books are there ? A. There are many, which are divided into five Sorts, viz. Legal \ Hiftorical, Sapiential, Prophetical, and Dotlrinal. The Legal Books of the Old Teftament are the five Books of Mofes, viz. Genefis, Exodus, Leviticus, Numbers, Deuteronomy. The hiftorical Books are, Jojhua, Judges, Ruth, the four Books of Kings, the two firft of which are called by fome the Books of Samuel, the two Books of Paralipomenon, or Chronicles •, the two Books of Efdras -, the Books of Nehemiah, Tobit, Judith, Eft her, Job, and the two Books of the Macchabees. The fapiential Books are thofe of Proverbs, Ecclefiaftes, Canticles, or Song of Solomon, Wijdom, and Ecclefiafticus. The Prophetical Books are the Pfalms of David (which are alfo Sapien- tial, Legal and Hiftorical) the Books of Jfaiah, Jere- miah, with Baruch, Ezekiel, Daniel, and the twelve letter Prophets, viz. Hofea, Joel, Amos, Obediah, Jonah, Micah, Nahum, Habahik, Zephaniah, Hag- gat, Zechariah, and Malachi. The Doctrinal chiefly regards thofe of the New Teftament, which are the four Gof- 33* S (? % I P T U R E. Gofpels of St. Matthew, Mark, Luke, and John ; the Acls of the Apoftlesj the fourteen Epiftles of St. Paul, viz. his Epiftle to the Romans, his two Epi- ftles to the Corinthians, his Epiftle to the Galatians;- to the Ephefians, to the Philippians, to the Coloffians, his two Epiftles to the Theffalonians, and his two Epi- ftles to Timothy, his Epiftle to Titus, to Philemon, and to the Hebrews-, the Epiftle of St. James-, the two Epiftles of St. Peter-, the three Epiftles of St. John-, the Epiftle of St. Jude ; and the Apocalypfe or Reve- lation of St. John. All thefe Books are undoubtedly canonical, as being received and declared as fuch by the Catholick Church. See the Council of Laodicea, &c*. And confequently all and every Part thereof are infallibly true > for otherwife as St. Augufiin fays, if any Part was falfe or doubtful, all would be uncer- tain. However certain it is that fome Books are doubted of by the Catholick Church, which we call Jpochryphal, that is to fay, hidden or not certainly known, as not being jo evident whether they were di- vine Scripture, becaufe they were not in the Jews Canon, nor at firft in the Churches Canon, but were never rejected as falfe or erroneous -, in which Senfe are the Prayer of Manages, the third Book of Efdras, and the third of the Macchabees. As for the fourth of Efdras, and fourth of Macchabees, there is more Doubt. But as to the Book afcribed to Enoch, tl^e Goipel of St. Andrew, St. Thomas, St. Bartholomew, and the like, mentioned By St. Jerom, and St. Au- guftinf, they are in a worfe Senfe called apochryphal, and are rejected as containing manifeft Errors. Q^How do you know for certain which Books are di- vine and canonical Scripture, and which not ? * Cone. Lapd. Can. 60. et Gone. Cartha. 3- Cp, 47. ^.397- et Cone. Trid. SeJJT. W. An. 1546. et St. Atba. in Synop. St. Aug. L. 2. deDoct Chrif. C 8. n. 12. Zfc f St, Jer. Ej>. ad Uuro, St. Aug. L. 15. C. 23. de civ. Dei A. By SCRIPT U R E. 333 A. By the Teftimony of the Catholick Church, Which without Interruption fucceeded the Apoftles, and with whom our Saviour has promifed to abide and teach all Truth to the End of the World. Q. Tou tell me the Scripture is the infallible Word of God-, why then does your Church forbid the Faithful to read it, fence nothing can be more clear and eafy to be nnderftood in all things neceffary to Salvation ; this has an ill Afpecl, and looks as tho'* it was with Defegn to keep the People in Ignorance ? A. You feem to miftake the Cafe : The Catholick Church never forbid her Children the reading of the ho- ly Scriptures, on the contrary, jfhe always did and does teach that the reading of the holy Scriptures (provided it be with an humble and reverent Mind, and with Submiflion to the Interpretation of the Church from whom we received them) is a good and laudable Prac- tice, and ought to be the daily Exercife of every Chri- flian. Now all the Reftraint there ever was, and even that not general, was by the fourth Rule of the Index of Pope Pius the fourth f, and this only relates to the Reading of the Scripture in the vulgar Languages, by which he remits the People to their Paftors and ConfeMors, as the moft proper judges of their Capa- cities, and the Difpofition of their Souls r The Reafon of this Reftraint was, in order to arm the People againft the Danger of Novelty and Error ; which would neceffarily follow if every Cobler and Tinker was allowed to interpret tKe Scripture according to>. their filly Fancies ; fince St. Peter afTures us, that in St. Paul's Epiftles there are fome "Things hard to be nn- derftood ', which they that are unlearned and uhftable r wreft, as they do alfo the other Scriptures to their own Deftrutlion. 2 Pet. in. 16. Hence it follows that the Scriptures are not fo clear and plain as you pretend they are in all Points that concern cur Salvation, other- t See the Index in the Council of Trent. wife 334 s c R J p T.U.R E. wife it would not be truly faid, that they wreft the Scriptures to their own Deflruclion. As to what our Adverfaries alledge againit us, that the true Reafon of not putting the Scripture into the Hands of every one, is to keep the common People from difcovering the Errors and Follies of their Religion. Nothing can be more abfurd than this -, becaufe if there were any Grounds to fear the making any fuch Difcovery, I afk, whether of the two would be belt able to do it, the Learned or Unlearned ? Surely the Learned: Yet thele are all allowed to read the Scriptures and are not clear-fighted enough to make this Difcovery. A Man mull be ftrangely blinded with Prejudice not fee the Abfurdity of this Calumny. Q. Why may not every particular Chrifiian have Liberty to interpret the Scripture according to his own private Judgment* without regard to the Interpreta- tion of the Church ? A. The Reafon is, firft* Becaufe St. Peter declares that no Prophefyofthe Scripture is of private Interpre- tation. 2 Pet. i. 20. Secondly* Becaufe as Mens Judgments are as different as their Fancies, fuch Li- berty as this, muft needs produce almoft as many Re- ligions as there are Men. Thirdly , Becaufe Chrift has left his Church, and her Parlors and Teachers to be our Guides in all Controverfies relating to Religion, and confequently.in the Underftanding of holy Writ. He gave fome Apoftles* and fome Prophets* and feme Evangelifls* and fome Paftors and Teachers* for the perfecling of the Saints , for. the Work of the Miniflry* for, the edifying of the Body of Qhxiii* Will we all come in the Unity of the Faith * that we. henceforth be no mure Children tofs' d to and fro* and carried about. with every Wind of "Doclrine* by Slight cf Men* and cunning Crafiinefs* whereby they lye in .wait to. deceive^ &c. Eph. iv. 11, 12, &c. . Laflly* . Proteffonts .them- felves confefs, that as the Scriptures were not written . without the Infpiration of the Holy Ghoft, fo nei- . I ther SCRIPT U R E. 335 thcr can they be rightly interpreted without the- Gift of the Holy Ghoft •, now this Gift is not given to every one. For to one is given by the Spirit the Word of Wifdom, to another the Word of Knowledge, to am- ther Prophecy, &c. i Cor. xii. 8. From whence we may conclude that the Gift of interpreting Scripture is not a Gift for every one, but chiefly as we may reafonably fuppofe, for fuch as God has given, Apo- ftles, Pallors, and Doctors to his Church. As to Reformers in particular it does not appear that they have hitherto been endowed with any other Gift but that of contradicting each other's Interpretation throughout all the reformed Churches. Witneis the Lutherans, CahiniUs, Anabaptifis, Independents, Arians, Socinians, &c. The Lutherans fay, that the Scripture .teaches them to hold the real Prefence -, the Calvinifts fay, that it teaches them to deny it j thole of the Church of England fay, that the Scripture teaches them to baptize Infants ; the Anabaptifts fay, that it teaches them to condemn it •, the Arians and Socinians fay, that the Scripture teaches them that Chrift is a Creature -, and other Proteflants fay, that it teaches them to believe that, he is the eternal Creator of ail Things. Now no one will fay that this is the Gift of the Holy Ghoft. So that Proteflants them- felves on the one hand conferring that the Scriptures cannot be rightly interpreted without the Gift of the Holy Ghoft •, and it being evident on the other hand that Proteftant Churches from their contradicting one another have not that Gift, we therefore conclude that they have not a Right to judge of the Senfe of Scripture, and expou d it for themfelves. Befides if the very Difcipks of Chri/l could not underftand the Scriptures, without an Interpreter, as we find by St. Luke they could not -, xxiv. xxvii, et liv. Can it then be fuppofed that every private Man and Woman among Proteft nts are better enlightned than they •were? If the Apoftles themfelves a did not underftand the 33<5 SCRIPTURE. the Holy Scriptures, till our Saviour opened their Un- der/landing, St.Lukexxiv. 54. Let this at leaft- teach Reformers that natural Talents alone are not fufficient for expounding Scripture, unlefs their Underftanding be by our Saviour Chrift in like manner opened. Q. Are not all neceffary Points of Doclrine contained in the Holy Scripture ? and is not the Scripture the fole Rule of Faith ? A. No 5 for we find that St. Paul taught many Things to his Flock at Theffalonica and Corinth^ by Word of Mouth, which are not in his Epiftles, and yet neverthelefs he enjoins them to believe, as being of equal Authority with what he had written. We command you, Brethren, in the Name of our Lord Jefus Chrift, that yon withdraw yourfelves from every Bro- ther that walketh diforderly, and not after the 'Tradi- tion he received of us, 2 Thef. iii. 6. And again, I pray you, Brethren, that you remember m-e in all Things, and keep the Traditions as I delivered them to you, 1 Cor. xi. 2. St. John like wife allures us, that all our Sa- viour did and taught for the Salvation of Mankind, is not written, John xxi. 25. In fhort, this Doctrine implies a Contradiction ; for if nothing is to be be- Heved with divine Faith, but what is clearly con- tained in the Scripture, then this very Doctrine which our Adverfaries thus boldly affirm, is not to be be- lieved, becaufe it is nowhere to be found in the Scrip- ture 5 for where is it written in the Holy Scripture, that the Apoftles were commanded by our Saviour Chrift to write all that he and themfelves had taught ? In a Word, will the Church of England fay that the following Articles are not to be believed, viz. That the Virgin Mary was always a Virgin ♦, that the Sab- bath was by divine Authority tranflated to the Sunday ; that the Chriftian PafTover, or Eafter, is always to be celebrated on a Sunday ♦, that Infants are to be bap- tized ; that the Baptifm of Hereticks is valid j and that the Apoftles Creed is of divine Authority ? Yet certainly SCRIPTURE. 337 certainly thefe Articles are not clearly contained in the Holy Scripture, but Proteftants receive them from the Tradition of the Church of Rome. Therefore it is plain, that all neceflary Points of Doctrine are not contained in the Holy Scripture. Now from what has been faid, it follows to a Demonstration, that the Scripture alone, without the Tradition of the Apoftles, and Interpretation of the Catholick Church, cannot be the fole Rule of Faith ; becaufe, as I have already proved, there are many Things that are necefiary to be believed, which are not contained in the Scripture : Befides, we don't find that there is one Text in the whole Scripture that clearly and exprefly affirms, that the Scripture alone is the whole and fole Rule of Faith. Again, the Scripture alone cannot be the fole Rule of Faith, becaufe one great Article of the Chriftian Faith is to believe that thefe Books are di- vine Scripture : Now this we could never have known, but by the Tradition and Declaration of the Catho- lick Church ', for the Scripture itfelf no where gives us a Catalogue of the Canonical Books : It no wjiere affirms, that all and every one of thofe Books which are contained in the Proteftant Bible or Teflament, are the infallible Word of God. Our Adverfaries therefore, are very unhappy in their Choice of a Rule of Faith, which is not only without any Foundation from the Scripture, but even excludes the Scripture from being any Part of their Faith, as not coming un- der their only Rule, by which they pretend to fteer in Matters of Faith. CK What is Tradition ? A. All fuch Points of Faith, or Church Difcipline, which are not clearly, or not at all expreffed in the Scripture ; but were taught or eftablifhed by the Apo- ftles, and have carefully been preferved in the Church ever fince. Q. How many Sorts of Traditions are there ? Y A. Chiefly 338 TRADITION. A. Chiefly two, viz. Apoftolicak and Ecclefiaftical ; the Apoftolical are thofe which had their Origin, or lnftitution from the Apoftles : Such as the Number of the Sacraments •, the Apoftles Creed •, Infant's Bap- tifm •, the Lord's Day •, receiving the BlefTed Sacra- ment, fading ; mixing Water with the Wine in the Eucharift ; and making the Sign of the Crofs in Baptiim, &c. The Ecclefiaftical, are fuch as had their Inll'itution from the Church •, as many Ceremonies always in ufe Time after Time, fuch as Fafts, Feafts, blefling of Water, Candles, Bread, &c. Q. How are we to know what Traditions are truly Apoftolical, and what not ? A. In the fame Manner, and by the fame Autho- rity, by which we know what Scriptures are Apoftoli- cal, and what not ; that is, by the Authority of the Apodolick Church guided by the unerring Spirit of God. Q^ What Scripture can you bring in Favour of Tra- dition ? A, From the 3 2d Chap. ver. 7. of Deuteronomy, AJk thy Father and he will Jhew thee, thy Elders, and they will tell thee, 1 Cor. iv. 2. Pfal. xviii. 5, &c. Again, out of the 2d Epiftle of St. Paul to the Theffa- lonians, xi. 2. 2 Theft*, iii. 6. Therefore, Brethren, ft and faft, and hold the Traditions which ye have been taught, ivhether by Word or Epiftle, 2 Tim. i. 13. et Chap, iu 2. et Chap. iii. 14. Chap. ii. 25. Q. What are Councils, and how many Kinds ? A, They are Affemblies of the Superiors of the Church, to confult about Faith, and other fpiritual Matters ; and they are either Univerfal, National, Provincial, or Diocefan. Q. Who prefides over them ? A. The Pope in an Univerfal -, the Primate in a National -, the Metropolitan in a Provincial ; and the Bifhop in a Diocefan, Q. Hozv COUNCILS. 339 Q. How many General Councils do you reckon, and which are they ? A. There are commonly computed thefe 20. The eight firft are called the Eaftern or Greek General Councils. 1 . The Council of Nice, held under Pope Silvefler, Anno 325. in which the Arian Herefy was condemned.- 2. The Council of Constantinople, held under Pope Damafus, Anno 381. againft the Macedonians , Eunomians, and Apollinarifts. 3. The Council of Ephefus, held under Pope Ce- lefiinus I, Anno 43 1 . againft the Neftorians. 4. The Council of Chalcedon, held under Pope Leo I. Anno 451. againft the Eutychians. 5. The 2d Council of Constantinople, held under Pope Vigilius, Anno 5$$. againft the Origenifts. 6. The 3d Council of Constantinople, held under Pope Agatho, Anno 680. againft the Monotbe- lites. 7. The 2d Council of Nice, held under Pope Adrian I. Anno 787. againft the Iconoclafts. 8. The 4th Council of Constantinople \ held under Pope Adrian II. Anno 869. againft Photius. The Weft em or Latin General Councils. 9. The 1 ft Council of Later an, held under Pope Calixtusll. Anno 1122. for the Recovery of the Holy Land. 10. The 2d Council of Later an, held under Pope Innocent II. Anno 11 39. 11. The 3d Council of Lateran, held under Pope Alexander III. Anno 1 179. againft the Albigenfes, who maintained the Errors of the Manichaans. 12. The 4th Council of Lateran, heiti under Pope Innocent III. Anno 12 15, againft the Waldenfes and Albigenfes. Y z J 3. The 34 o C U N- C I L S. 13. The 1 ft Council of Lyons, held under Pope Innocent W. Anno J 245. for the Recovery of the Holy Land. 14. The 2d Council of Lyons, held under Pope Gregory X. Anno 1274. in which the Greeks re- nounced their Schifm, but relapfed foon after. 15. The Council of Vienne, held under Pope Cle- ment V. Anno 13 11. againft the Dulcinians and Beguardins, as alfo for the Recovery of the Holy Land. 16. The Council of P s ij a, called in the Time of Gregory XII. Anno 1409. which put a Stop to the Schifm, and depofed both the contending Pontiffs, viz. Gregory XII. and Benedict XIII. and chofe Alexander V. by whom this Council was approved. 17. The Council of Conftance, held under Pope John XXIII. Anno 14 14. which broke the Neck of the long Schifm, and condemned the Errors of Wicklef and Hufs. 18. The Council of Florence, held under Pope Eugenius IV. Anno 1439. in which the Greeks renounced their Schifm. 19 The 5th Council of Later an, held under Pope Julius II. Anno 151 2. F opt Leo X. concluded it, Anno 1517. for the Recovery of the Holy Land. Some Divines difpute whether this was a General Council. 20. The Council of Trent, held by Paul III, &c. Anno 1545. againft the Errors of Luther and Calvin. Pope Pius IV. brought this Council to a happy Conclufion, Anno 1563. Q. Who is the Pope, and. what Power has he ? A. He is the Bilhop of Rome, SuccefTor of St. Pe- ter, vifibie Head of the Church, and has Jurifdiclion over the whole Church. Q^ What is the Catholick Doclrine as to the Pope's Supremacy ? A. It The Pope and his Supremacy, 341 A. It is comprifed in thefe two Articles : 1. That St. Peter, by divine Commiffion, was Head of the Church under Chrift. 2. That the Pope or Bifhop of Rome is Succeflbr to St. Peter, is at prefent Head of the Church, and Chrift's Vicar upon Earth. Q. How do you prove St. Peter V Supremacy ? A. Firft, From the 16th Chap, of St. Matt. ver. 18, 19. where our Saviour fays, Thou art Peter, (that is a Rock) and upon this Rock will I build my Church, and the Gates of Hell Jhall not prevail againft it. And I will give unto thee the Keys of the Kingdom of Hea- ven, and whatfoever thoufhalt bind on Earth [hall be bound in Heaven : And whatfoever thou Jbalt loofe on Earth jhall be loofed in Heaven. Secondly, From the 2 2d Chap, of St. Luke, ver. 31, 32. The Lord faid Simon, Simon, behold Satan hath de fired to have you, that he may fift you as Wheat. But I have prayed for thee, that thy Faith fail not, and when thou art con-' verted, ftrengthen thy Brethren. Thirdly, From the 2 1 ft Chap, of St. John, ver. 15, &c. Jefus faid to Simon Peter, Simon, Son of Jonas, loveft thou me more than thefe ? He faid unto him, yea Lord, thou knowejl that I love thee. He faid unto him, feed my Lambs : He faid to him again the fecond Time, Simon, Son of Jonas, loveft thou me ? He faid unto him, yea) Lord, thou knowejl that I love thee He faid unto him, feed my Lambs. He faid unto him the third Time, Simon, Son of Jonas, loveft thou me f Peter was grieved, becaufe he faid unto him the third Time, loveft thou me ? And he faid unto him, Lord, tbou knowe/i all Things, thou knowejl that I love thee ; Jefus faid unto him, feed my Sheep. In the firft of thefe Texts our Lord promifed, that in the building of his Church Peter mould be as a Rock or Founda- tion Stone ; and under the Metaphor of the Keys of the Kingdom of Heaven, enfured to him the chief Au- thority in his Church : As when a King gives the Keys of a City to one of his Courtiers, he thereby figni- Y 3 fies 34^ The Pope and his Supremacy. fies that he gives him the Government of that City. In the fecond Text, our Lord not only d eclared his particular Concern for Peter, in praying for him, that his Faith might not fail : But alfo gave him the Care of his Brethren the other Apoftles, in charging him to confirm or ftrengthen them. In the third Text our Lord in mod folemr Manner thrice committed to Peter the Care of all his Sheep without Exception, that is, of his whole Church. Q. How do you 'prove that this Ccmmijfion given to Peter, defends to the Pop cr Bijhop of Rome ? A. Becaufe by the unanimous Confent of the Fa- thers, and the Tradition of the Church in all Ages, the Bifhops of Rome are the SuccefTors of St. Peter, who tranflated his Chair from Antioch to Rome, and died Bifhop of Rome* Hence the See of Rome^ in all Ages is called The See of Peter, the Chair of Peter, and abfolutely The See Apoftolkk : And in that Qua- lity, has from the Beginning, exercifed Jurifdiction over all other Churches, as appears from the bed Re- cords of antient Hiftory. f Befides, fuppofing the Supremacy of St. Peter, which we have proved above from plain Scripture, it mutt confequently be allowed that this Supremacy which Chrift eftablilhed for the better Government of his Church, and maintaining of Unity, was not to die with Peter, no more than the Church, which he promifed mould ftand for ever. For how can any ( hriftian imagine that Chrift fhould appoint a Head for the Government of his Church, and maintaining of Unity during the Apoftles Time-, and defign another Kind of Government for fucceeding Ages, when there was Jike to be fo much more need of a Head. T herefore we mud grant that St. Peter's Supremacy was by Succeflion to defcend to fome Body. Now, I would willingly know, who has half fo fair a Title to this Succefnon as the Bilhop of Rome ? * See Cone. Caked. Sejf. i, a, 3. i See Cone. 4. Later. Can. v. The The four lafi Things. 343 The four lafi Things expounded. Q. fffHLC H are the four lafi Things f A. Death, Judgment, Hell, and Hea- ven. Q. What is Death ? A. 'Tis a Separation of the Soul from the Body. Q^ Which are the moft ufeful Confederations concern- ing Death ? A. Firfi, That we frequently confider that we mull certainly die, and that but once. Heb. ix. 27. Secondly, That the Time, Place, and Manner of our Death, is uncertain. St. Mat, xxv. 13. St. Mark xiii, 35. Thirdly , That God commands us to be prepared, and always on our Guard ; and allures us, that Death will furprize thofe foolilh People who (leep and live in Sin. St. Mat. xxiv. 44. Eccl. ix. 12. Fourthly, That generally fpeaking we mall die as we have lived -, if we fpend our Life in the State of Grace, we (hall in all Appearance die in the State of Graces or if we pafsour Life in the State of Sin, we mall in all Likelihood die in the State of Sin. Prov. i. 24. Eccl. xli. 1. Rom. ii. 5, 6, 7, 8. Fifthly, That our eternal Lot depends on the Hour of Death. Eccl. iii. 8, et C. ix. 10. Lafily, That we ought to fubmit to its Stroke, as being the Punifh merit of Sin ; for had not Man finned, he had never died, but been tranflated alive to Heaven. Q. What is Judgment, how many Sorts, and what Circumftances ? A. 'Tis the Sentence upon Men, pronounced by God. 'Tis particular when Man dies, and general at the End of the World. The Circumftances are the Signs that will forerun it, viz. In the Heavens, Earth, Y 4 and 344 The four laft Things. and Seas ; Antichrifi will appear, and againft him, Enojh, and Elias. The World will be converted and confumed by Fire. The general Refurreciion, and Uwion of Body and Soul. The Qualities of the Judge, Severity of the Examen, in Thoughts, Words, and Actions ; and general and particular Duties. The Strength of the Proofs, from Confcience and the Devil. Q. How ought we to think of Judgment ? A. We ought, Firft, to confider that all our Thoughts, Words, Actions, and Omiffions, fince we came to the Ufe of Reafon, mall be judged. St. Mat. xii, 36. Secondly, that there can be no Appeal from, nor Revoking of the Judgment. St. Mat. xxv. 46. Thirdly, That the Law of God is the Rule of our Judgment, and that it will be put in Execution upon the Spot, without mewing us either Pity or Mercy. Rom. ii. 16. Heb. x. 31. Laftly, That the Pu- nifhment and Reward appointed for us by our Judge, fhail be everlafting. St. Mat. xxv. 46. Q. What is Hell? A. A Place of eternal Punifhment, with the Pain of Separation from God, and the Pain of fenfible Tor-, ments for all Eternity proportionable, as to Heathens, Chriftians, Ignorance, and Malice. Q. How ought we to think of Hell ? A. Firft, we ought to confider, that the Damned fhall never fee the Face of God; Pf xlviii. 12. That they mail burn and be tormented both in Body and Soul during Eternity. Apoc. xx. 10. Seondly, That they fhall fuffer all the Evils and all the Mifery that can be thought of, without any Comfort or Reft, and that the Worm of their Confcience Ihall be gnaw- ing and tearing them as long as God mail be God, St. Mark xi. 43, 45. Q. What is Heaven ? A. 'Tis an eternal Place of Pleafures of Body and Mind, free from all Evil, and enjoying> all Good, proportioned to every ones Merits. Q~.Hm The four lajl Things. 345 Q. How ought we to think of Heaven ? A. We ought often to confider that the BlefTed ihall fufFer no kind of Evil; Apoc. viL 16, t£c. that they lhall abound in all good Things •, Pf xxxv. 9. That they fhall fee God and his Saints Face to Face; 1 Cor. xiii. 12. That their Bodies fhall be glorious, immortal, active, vigorous and bright, 1 Cor. xv. 42. That they fhall poffefs everlafting Joys and Hap- pinefs, without any Danger or Apprehenfion of ever looting them ; St. John xvi. 22. In a Word, that the Eye hath not feen y nor the Ear heard, nor hath it entered into the Heart of Man to conceive what God hath prepared for thofe who love him. 1 Cor. i. 9. Q. Pray what do you mean by Purgatory ? A. A middle State, wherin fuch Souls are detained who depart this Life in God's Grace, yet not with- out fome venial Sins, or without having made fuch Satisfaction for their Sins as God's Juftice requires. Q. Why do you fay that thofe who die guilty of leffer Sins go to Purgatory? A. Becaufe fuch as depart this Life, before they have repented for thefe venial Frailties and Imperfec- tions, fas many Chriftians do, who either by fudden Death or other wife are taken out of this World, before they have repented for thefe ordinary Failings) cannot be fuppofed to be condemned to the eternal Torments of Hell, fince the Sins of which they are guilty are but fmall, and which even God's befr. Servants arc more or lefs liable to. Nor can they go (trait to Hea- ven in this State, becaufe the Scripture affures us, that nothing that is defiled fhall enter there. Rev. xxi. 2 7- Q. Pray tell me, upon what do you ground your Be- lief of Purgatory ? A. Upon Scripture, tradition, and Reafon. Q. What Grounds have you for Purgatory from Scripture ? A, Firft, 346 The four laji Things. A. Firft, Becaufe the Scripture in many Places teaches us, that it is the fixed Rule of God's Juftice to render to every Man according to his Works. See Pf. lxii. 12. St. Mat. xvi, 27. Rom. ii. 6. Rev. xxii. 12. So that according to the Works which each Man has done in the Time of his mortal Life, and acco rding to the State in which he is found at the Moment of his Departure out of this Life, he mall certainly receive Reward or Punifhment from God. Hence it evidently follows, that as by this Rule of God's Juftice, they that die in great and deadly Sins, not cancelled by Repentance, will be eter- nally punifhed in Hell : fo by the fame Rule, they who die in lefTer or venial Sins, will be punifhed fomewhere for a Time, 'till God's Juftice befatisfied, and this is what we. call Purgatory. Secondly, Becaufe the Scripture allures us, that we are to render an Ac- count hereafter to the great Judge, even for every idle Word, that we have fpoken •, Mat. xii. 36. And confequently every idle Word not cancelled here by Repentance, is liable to be punifhed by God's Juftice hereafter. Now no one can think that God will con- demn a Soul to Hell for every idle Word ; therefore there mult be another Place of Punifhment for thofe who die guilty of thefe little Tranfgreffions. Thirdly, Becaufe St. Paul afiures us, that every Man's Work Jhall be made manif eft. 1 Cor. hi. 13, 14, 15. For the Day jhall declare it becaufe it fh all be revealed by Fire. And the Fire Jhall try eviry Man's Work of what Sort it is. If any Man's Work abide which he hath buili thereupon (that is upon the Foundation which is J 'efus Chrift) he Jhall receive a Reward. If any Man's Work fhall be burnt he Jhall fuffer Lofs: But he himfelj Jhall be Javed yet Jo as by Firt. Here you fee St. Paul informs us, that every Man's Work mall -be made manifeft by a fiery Trial ; and that they who h ft built upon the Foundation, which is Chrift, Wood, Hay, and Stubble, (that is to fay, whofe Works have PVRGA70RT. 3 47 have been very imperfect and defective, tho' not to the Degree of lofing Chrift) {hall fuffer Lofs, but yet fhall be faved fo as by Fire -, that is by a purging Fire, as the Fathers underiland it ; of which St. Ju- guftin writes, they who have done Things deferving tem- poral Punifhment, Jhall pafs through a certain purging Fire of which the Apoftle St. Paul /peaks. Horn. xvi. ex L. 50 Horn. Again on the 37th. Pfalm, n. 3. he fays, this Fire Jhall be more grievons than whatever Man can fuffer in this Life. So he prays, Purge me O Lord in this Life, and render me fuch, as may not need the mending Fire, being for them that fhall be fav- ed, yet fo as by Fire. Fourthly, Becaufe our Saviour fays, that whofoever fpeaketb againfi the Holy Ghoft> it Jhall not be forgiven him, neither in this World nor in the World to come \ Mat. xii. 13. Which laft Words would be fuperrluous and abfurd, if Sins not forgiven in this World could never be forgiven in the World to come. Now if there may be Forgivenefs of Sins in the World to come, there mult be a Purgatory or third Place, for in Hell there is no Forgivenefs, and in Hea- ven no Sin. Befides, a middle Place is alio implied by the Prifon mentioned in St- Matthew, C. v. 26. out of which a Man jhall not come till he has paid the utter- moft Farthing. And by the Prifon mentioned in St. Peter •, where Chrift is laid by his Spirit to have gone and preached to the Spirits that were in Prifon, which fometimes were dij obedient, &c. St. Pet. iii. 18,^19, 20. From this laft Text it appears that at the Time of our Saviour's Death there were fome Souls in a*Scfce of Suffering (in Prifon) in the other World, on Sfc- count of lefTer Sins not deferving of Damnation, for certainly our Saviour would not have gone and preach- ed to them, had they not been capable of Salvation. Thefe Souls therefore were not in Heaven, where all Preaching is needlefs, nor in Hell where all Preach- ing is unprofitable •, but in the middle State of Suffer- ing 3 4« PURGATORT. ing Sails they were, which is the Purgatory maintain- ed by the Catholick Church. Q. Pray what do you fay to that Text of Scripture, If the Tree fall towards the South, or towards the North, in the Place where the Tree falleth there fhall it lie? Ecclef xi. 3. A. I fay that it is no way evident that this Text has Relation to the State of the Soul after Death •, but if it be fo understood as to have relation to the Soul it makes nothing againft Purgatory, becaufe it only proves what no Catholick denies, viz. that when once a Soul is come to the South, or to the North, that is, to Heaven or to Hell, its State is unchangeable. Q. But does not the Scripture promife Reft, after Death, tofuch as die in the Lord ? Rev. xiv. 13. A . Yes it does ; but then we are to underftand, that thofe are faid to die in the Lord, who die for the Lord by Martyrdom ; or at lead thofe who at the Time of their Death are fo happy as to have no Debts nor Stains to interpofe between them and the Lord. As for others who die but imperfectly in the Lord, they fhall reft indeed from the Labours of this World ; but as their Works that follow them, are imperfect, they muft expect to receive from the Lord according to their Works. Q^ Let me now hear what Grounds y at have for the Belief of a Purgatory upon Tradition, or the Authority of the Church ? A. Becaufe both the Jewifh Church, long before our Saviour's Coming; and the Chriftian Church, from the very Beginning in all Ages, and all Nations, has offered up Prayers and Sacrifice for the Repofe,* and *. See 2 Mach. jcii. Tert. L. de Mil. Coro. C. 3. St. Cypr. Epif. Ixvi. Eujeb. L. 4. de Vit. Conftan. C. 71. St. Jo. Cbryf. Horn. iii. ttfc. fertuf. L, de Ania. C. 58. St. Cypr. Ep. lii. ad An- 3 tonin. St. Jmb; in C. 3. Ep. ad Cor. St. Jer. in C. 5. Mat. St. Aug. L, 20. deCivi. Dei 24 et L. at. C. 13. Cone. Flor. . Sejf. Tjjc. Cone. Trid. Seflvi. Can.xxx. etSef, xxv. dear, dc Purga. Relief PURGATORT. 349 Relief of the Faithful departed, which evidently imply the Belief of a Purgatory or third Place : And it is cer- tain that the Church of Chrift always believed that there is a Purgatory, as is evident from the Writings of the antient Fathers, and the exprefs Definitions of the general Councils. See Tertullian, St. Cyprian, &c. Q. What Grounds have you for the Belief of Purga- tory, from Reafon ? A. Becaufe Reafon teaches thefe two Things, firft, that every Sin, be it never fo fmall, is an Offence of God, and confequently deferves Punifhment from the Juftice of God \ and therefore every Perfon who dies under the Guilt of any fuch Offence unrepented of, muft expect to be punifhed by the Juftice of God. Secondly, That there are fome Sins, in which a Perfon may chance to die, that are fo fmall, either through the Levity of the Matter, or for Want of a full Deli- beration in the Act, as not to deferve everlafting Pu- nifhments. From whence it plainly follows, that be- fides the Place of everlafting Punifhment which we call Hell, there muft be alfo a Place of temporal Pu- nifhment for fuch as die in thofe leffer Offences, and this we call Purgatory. Q. Bo you then think that any Repentance can be available after Death, or that they are capable of Relief in that State ? A. No Repentance can be available after Death ; but God's Juftice muft take place, which will render to every Man according to his Works : However they are capable of Relief - 9 but not from any Thing that they can do for themfelves, but from the Prayers^ AlmSy and other Suffrages offered to God for them by the Faithful on Earth, which God in his Mercy is pleafed to accept of, by Reafon of tha; Communi- on which we have with them, by being Fellow-mem- bers of the fame Body of the Church, under the fame Head, which is Chrtfi Jefus. Q^ How 350 Prayer for the Dead. A. How do you prove that it is lawful and profitable to pray for the Dead ? A. If there be a Place of temporal Punifhment where fome Souls are purged, and venial Sins remitted after this Life, as I have already proved there is; then that Charity which obliges us alfo to pray that the Living may be faved, obliges us alfo to pray that the Dead may be freed from their Punifhments. Befides if we confult the Scripture, or primitive Tradition with Relation to the Promife or Encouragernent given in Favour of our Prayers, we fhall now here find the Dead excepted from the Benefit of them*, and the per- petual Practice of the Church of God (which is the heft Interpreter of the Scripture) has from the Begin- ning ever authorized Prayer for the Dead, as believing fuch Prayers beneficial to them *. Again we find that praying and making Offerings for the Dead was prac- tifed by Judas Macchabaus +, and by the Jews before the coming of Chrift^ who were then the true People of -God : Now had this Doctrine and Practice of the Jews been unlawful and unprofitable, our blefTed Sa- viour would certainly have condemned it ; as he re- proved all the evil Doctrines and Traditions of the Scribes and Pbarifees, but we don't find that he ever fpoke one Word againfl this publick Practice. As to what feveral Church- men of the reformed Church buzz fo induftrioufly from the Pulpit into the Peoples Ears, viz. That praying for the Dead is only an Invention to get Money , it is a fcandalous Reflection upon Chri- ftendom, and even the primitive Chriftians, fince it has always been the Practice from the Beginning, both among the Greeks and Latins \\, and all the antient Churches to pray for the Dead, and fo continues to this Day. A little Reflection might let People fee that thefe Gentlemen have found out amucheafier Method tofubfift by, than praying Day and Night either for the Living or the Dead. * See Cone. Nice. C. 65. f 2 Maccha. xii. 43, 44, 45. K See the Translations of Monfieur Du Pin, Cent. 7. /• ?• The Lord's Prayer. 3 5 1 Q. St. John in bis firft Epiftle, C« v. 16. fays, that it is not lawful to pray for the Dead, there is a Sin, fays he, unto Death, for that I do not fay that any one fhould afk. A. What the Apoftle here fignifies by a Sin to Death, is final Impenitence, or a mortal Sin perfevered in 'till Death, and for fuch a Sin we are not taught to pray, but what is this to thofe who die guilty onlyof ve- nial Sins orfmall Failings; for fuch as thefe the Apo- ftle himielfin the Words immediately preceding, feems to command or at lead encourages us to pray, where he fays, he that knoweth that his Brother committeth a Sin, which is not unto Death, let him afk~ and Life fhall be given him. 1 Jo. v. 16. Now fome may ob- ject that we pray for all who die in the Communion of the Catholick Church •, this is very true we do fo, and the Reafon is, becaufe we don't certainly know the particular State in which each one dies •, however we are fenfible that our Prayers are available for thofe on- ly that are' in a middle State. Tie Lord's Prayer expounded. Q. JJTB. A the Salvation of our Souls, and the obeying Divine 352 The Lord's Praytr. Divine Will. The Evils are thefe Four ; want of NtcefTaries, that we may be capable of honouring God, and labouring for our Salvation ; 2dly, to be freed from Sin ; 3dly, to avoid Temptations •, and 4thly, to be protected in Pain, and temporal Cala- mities. CV Winch is the Preface to thefe feven Petitions? A. Our Father who art in Heaven. Q. Why is this Prayer addreffed to God as a Father % and in what Senfe is he a Father ? A. Father is the mod endearing Title, and rather ufed than King, Lord, or any other that is of a for- bidding Import ; for as Fathers, have naturally a Love and Tendernefs for their Children, fo it gives the Pe- titioner great Hopes of fucceeding, when he is ordered to approach the Almighty, in Quality of a Father. Now God is our Father on feveral Accounts, m, By Creation, in giving us our Being -, by Prefervation^ in preferving our Being •, by a providential Care, in furnifhing us with all Things neceffary and convenient for Life, and often diftinguifhing Favours of Fortune^ Parts, &c. Again, by furnifhing us with Means to be Happy hereafter, viz. Faith, Grace, and being his adopted Children, of an eternal Inheritance ; as alfo by the Incarnation, by redeeming us from the Slavery of Sin, and the Devil. Q. Why do you fay our Father, rather than my Father ? A. To fignify that we are all Brethren of the fame Father, and therefore ought to love one another ; and refpectively* not only to pray for ourfelves, but all Mankind, viz. Friends, and Enemies, and for the Converfion of Sinners, Infidels, Hereticks, &c. So 'tis a common Prayer. Q. Why is the Prayer addreffed to God in Heaven ? A. Not that God is only in Heaven, for he is every where •, but becaufe Heaven is the Place where he re- fides, with the greatcft Shew of Majelty, and by his Omni- The LorcPs Prayer. 353 Omnipotency, is capable of affording Affiftance to all Petitioners.. Q^ Which is the fir ft Petition ¥ A* Hallowed be thy Name. Q. Is not God's Name always holy, and how do tve petition that it may be made holy ? A. We do not petition, that it may be holy in it- ielf, it being always intrinfically fo, neither can we add nor detract, from the intrinfical Holinefs of his Name, What we therefore are to petition for is, that his Name may be honoured, and treated with due Refpect, and riot abufed •, with Refpecl, by Faith, Hope, and Charity •, believing what he has revealed, and prac- tifmgthe holy Things he has ordained, and not abufe his holy Name, by Oaths, Perjury, Blafphemy, Ob- fcene and profane Language. Rom. \\. 23, 24. Q. Which is the fecond Petition ? A. fhy Kingdom come. Q. Which are God's Kingdoms f A. All the temporal Kingdoms of this World ; the Kingdom of his Church. The Kingdom of Grace, whereby he reigns fpiritually in Man's Soul, and the Kingdom of Glory in a future State. Q. In what Senfe do we petition that each of thefe Kingdoms may come? A. We do not petition, that temporal Kingdoms may come, becaufe they are come, and God actually governs all Kingdoms •, neither do we petition that the Kingdom of the Church may come, it being al- ready eftablifhed, yet we may petition for its greater Extention, by adding to it all thofe Parts of the Earth which are feparated from it, by Infidelity or Herefy. What we chiefly pray for, is, that the Kingdom of Grace may be eftablifhed in our Souls, by believing and practicing what he has ordered, and that by fo do- ing, we may at laft reign with him in his Kingdom of Glory, in a future State. Z Q^ Which 354 The Lord's Prayer. Q^ Which is the third Petition ? A. Thy Will be done on Earth as it is in Heaven, Q. What is it to do the Will of God? A. 'Tis to comply with all his Commands, both as to what we are to believe, and what to pra&ife, and that not only what himfelf immediately commands, but what is commanded by his Reprefentatives, viz. Civil and Ecclefiaftical Powers, and in a Word, all fubordinate Powers, as Parents, Matters, &c. Q. Can we perform the Will of God as the Saints and Angels do in He a ven ? A. No, not as to the Equality, becaufe they never deviate from God's Will : But we are to endeavour at it, by a general Defire if corrupted Nature would luffer us, and drive for it, with Fervour and Zeal. Q^ What elfe do we petition for ? A. That God would be pleafed to difcover to us his Will in difficult Matters, which occur inhuman Life, viz. in Regard of a State of Life, and in fuffering all Sorts of Calamities. Q. What is the fourth Petition ? A. Give us this Day our Daily Bread. Q. What is meant by Bread ? A. Not only ftrictly what is fo called, but all Things that are neceffary for Life in general or our particular State of Life, as far as it is God's Pleafure, but not Superfluities as to worldly Conveniences, much left are we to pray for Riches, Honours, and any other Thing, that is apt to turn us from God's Ser- vice. St, Mat. iv. 4. St. John vi. 35. Again, by Bread is alio underftood, the ipiritual Bread whereby the Soul is nourifhed ; among which we may reckon God's Grace, pious Book's, but moll efpecially the bleffed Eucharift. Hence in the Place of daily St. Matthew vi. 11. has fupcrfubftantial, that is, un- common and fupernatural Bread. Q. Which is the fifth Petition f A. And 7 be Lord's Prayer. 355 A. And forgive us our Trefpajfes, as we forgive them that Trejpafs againft us. Q. What do we beg by this Petition ? A. To have our Sins forgiven, which being an In- jury, and Debt owing to God, and we being unable to pay it ourfelves \ we may and do petition that he will" pardon us. Q. Does God immediately pardon us upon this Peti- tion ? A. No, unlefs we comply with the Conditions, viz. a fincere Sorrow for having offended him, and a firm Refolution to offend no more : As alfo the Forgive - mefs of others who have offended us, becaufe we are obliged to love our Neighbour, which requires of us to lay afide all Thoughts of Revenge. St. Mat. xviii, 21. ,St. Mark x\. 25. et 26. Q. Is this Petition to be made by all Mankind? A. Yes, all are daily Offenders, either mortally or veniafly, none ever have been excepted but our bleffed Saviour and his Virgin Mother. Q. Which is the fix th Pel i 7 ion t A And lead us not into temptation. Q. Does God tempt us to fin ', and whit is it you call Temptation ? A. Temptation is provoking Men to fin : In which Senfe God tempts no Man - 9 luch Temptations are af- cribed to the World, the Flefh, and the Devil: St. James x. 13. St. Mat. iv. 3. Rom. vii. 23. St. James i. 14. Yet God permits us to fall into feveral Temptations or Trials from thofe. Quarters, in order to try oar Fidelity, -\nd gain a greater Reward by re- filling them, what we pray for therefore is for the divine AfTnt.ance, and Grace that we may come off victorious, upon fuch OccaHons, that he will not de- fert us : But mod efpecially, we pray for the Gift of Perfeverance. Q. Which is the f event h Petition? A. But deliver us from Evil. Z 2 Q Which 356 The Hail Mary, A. Which are the Evils we petition to be freed from ? A. In the fifth Petition we begged to be freed from the Evils of Sin, by having them forgiven, in this we beg to be freed from the Devil and all his Stratagems : From evil Company : From all temporal Evils that may happen to our Body, Soul, or Fortunes, inaf- much as they may be an Impediment to labouring in God's Service, but this is to be underftood condition- ally, and with Refignation to the divine Will. What we abfolutely pray for on this Occafion is, that we may bear with Patience all temporal Calamities, and that they may not opprefs us lb, as to make us deviate from our Duty to God. Q. Can we pray to be freed from the Miferies of hu- man Life? A. We are not to pray for our Death, wherein we we are to fubmit entirely to God's holy Will, but in St. Paul's Senfe we may defire to be dillblved. Philip. i. 23. Q. What means the Word Amen ? A, 'Tisa Hebrew Word of Confirmation orAflent fignifying fo be it, or let it be done ; confequently it confirms with a Repetition and general Wifh all the feven Petitions, and is the ufual Clofe of all Prayers whatever, being as it were an Abiidgment. The Hail Mary expounded. Q. JIT' 77 A T is this Prayer, and by whom was it drawn up, and for what End? ' A. 'Tis called the angelical Salutation, and exprefies the Excellences of the blefled Virgin Mary. It was compofed of three Parts. The firft\ are the Words %i the "The Hail Mary. $$j the Angel Gabriel faluting her. The fecond* the Words of St. Elizabeth when vifited by her. The third* the Words of the Church, defiring her Interceffion ; which is the chief Motive for which it was appointed. Q. Which Fart was compofed by the Angel Ga- briel ? A. Hail Mary full of Grace* our Lord is with thee* bleffedart thou among Women. St. Luke i. 28. Q. What means the WordYLziU A. It is a Word in the original Tongue fignifying Joy and Peace* upon Account of good Tidings: And upon the prefent Occafion, it imported not only a Con- gratulation of Comfort and Joy to the Virgin Mary* that fhe was fo much in Favour with the Almighty, as to be made choice of, to bring forth the Saviour of the World ; but a general Joy to all Mankind, for the News of their approaching Redemption. Q. What Signifies the Word Mary ? A. It was the proper Name of the blefTed Virgin, and fignifles the Excellency of her Perlbn, and Em- ployment ; if we attend to the original Senfe of the Word, which fignifles a Lady and a Sea Star. By the firft, 'tis imported, that fhe was to be the Lady, and Queen of all Mankind, by bringing forth the King and Ruler of the World. Secondly* that fhe was the Star, to guide us through the dangerous Seas of this Life, by the Example of her Virtues, and lntercef- fion. Q^ Why is fhe J aid to be full of Grace? A. By Grace are underftood all fupernatutal Gifts, which made her acceptable to God, and preferable to all other Creatures \ and this is exprefs'd by Fullnefs* * and this was requifite, that her Womb might be a fuitable Receptacle for the Author of Grace ; but mod efpecially the Fullnefs of Grace, confifts in the Particularity of Graces, viz. She was not only fane- tified in her Mother's Womb, as fome few others had * See vSt. Ep ; pb. Tom ii. p.. 292, Z 3 been. 358 The Hail Mary. been, but was exempt from the Guilt of original Sin, and as a Confequence of that from Concupifcence of the Flefh, and never was guilty of the lead Sin-f; for it was not proper, that the Flefh from which the pure Body of Chrift was to be formed, mould ever be corrupted, or defiled by any Sin, either original ox aftuaU mortal ox venial: Befides fhe pofiels'a all di- vine Gifts in the mod eminent Degree, viz. Faith, Hope, Charity, Humility, Obedience and Chadity, with all the moral Virtues, &c. Q. What figmjies our Lord is with thee ? A. It imports, that God was not only with her, in a general Manner, by all the aforefaid Gifts, but that the fecond Perfon, at that very Moment the Angel fpoke, was to be united to her, by forming a perfect human Body of her Flefh, and at the fame Time, a human Soul was infufed into it, and both united to the fecond Perfon of the mod blefTed Trinity. Q^ What means blefTed art thou among Women, and what is it to be blejfed f A. To be blefTed in general, is to be in the Favour of Almighty God, and the more a Perfon is in God's Favour, the more blefTed he is, and the more Favours God fhews a Perfon, the greater is his Blefling. Hence the Virgin Mary is f upon Account of the Favour fnevvn her) blefTed above all other Women ||. An Abridgment of thefe Favours, are her Purity fromall Sin -, fhe being a Mother and a Virgin, and what is more, fhe being the Mother of the World's Redeemer, and Mother of God. Q^ In what ether Senfe is fie to be called blejfed? A. Becaufe all Nations mall honour her, and call her blefTed, as St Luke declares y C. i. 48. All Ge- nerations (hall honour her, by invoking her as a com- f St. Jug. L. de Nat. et Qrat. C. xxxv : . n. 42. C rC Trid. Sejf. v. Deer, de Pec. orig. }j See St. Jer. com Jovin, is'c. U. 13. C. 44. in Ezecb, mon The Hail Mary. 2 59 mon Mother, and having great Power with Almigh- ty God. Q^ Which Part was compofedby.St. Elizabeth ? A. Bleffed is the Fruit of thy Womb. Q^ What is the Meaning of thefe Words ? A. The Fruit of her Womb, was Jefus the Re- deemer of the World, who was not only bleffed in himfelf, but a bleffed Fruit, that fpread itfelf every where, and to every Perfon, who received a Benefit from him. Jefus is added by the Church. Q . Which Part of this Prayer was compofed by the Church ? A. Holy Mary Mother of God, pray for us Sinners now, and at the Hour of our Death *. Q. Explain the Meaning of every Word? A. The Church calls her holy, becaufe the Angel declared fhe was full of Grace : The Church calls her Mary, that Name being confirmed to her by the fame Angel : She calls her Mother of God, from thefe Words of the Angel, thoufhalt conceive and bring forth a Son, and thou fhalt call his Name Jefus. Luke i. 31. As alfo becaufe fhe is the true Mother of Jefus Chrift, who is both God and Man, as the Council of Ephefus has de fined again ft Nefiorius. Laftly, pray for us Sinners defiring her Interceffion -, now, that is every Moment, becaufe every Moment we are in Danger ; and at the Hour of our Death, becaufe then we are moft incapable of helping ourfelves, and then the Devil is moft indu- flrious, to tempt us, either by Defpair, or deferring our Converfion. Q Why are we particularly exhorted to beg the Vir- gin Mary' s Interceffion ? A. For feveral Reafons. Fir If ^ her great Power with Almighty God. Secondly, her flaming Love, Charity, and Willingnefs to aflift all who call upon her with their Prayers. And laftly, becaufe fhe is the common fpiritnal Mother of all Mankind. * Con. Ephef. dnnotfi. Z 4 Cere« 360 Ceremonies in general Ceremonies in general expounded. Q: 117 H AH are Ceremonies, and how many Kinds are there ? A. Ceremonies are outward Actions made ufe of for Decency, Honour and Inftru&ion : And there are chiefly two Sorts, Civil and Religious. Q. Why are they neceffary ? A. Becaufe Man being compofed of Body, and Soul, which mutually concur in all Performances, both Civil and Religious ; it is both requifite and ne- cefTary that thefe be attended, with certain vifible Ce- remonies to diitinguifh what we are a doing, and ren- der the Performance of the Duty more fignificant. Q, I eajily conceive the Necejity of Ceremonies in ci- vil Matters, which cannot be managed unlefs civil Power be conferred, executed and obeyed, with proper Ceremo- nies', but what Occafion is there for Ceremonies in reli- gious Matters ? d. For the fame Reafons, that they are necefTary in civil Matters •, and particularly that God may be ;ferved with Decency, with more Honour, and the People inftructed in their Duty* Q^ How with Decency ? A. By Churches, or Places fet apart for divine Ser- vice a decently adorned, a Thing not it fu fed to Men of Diftinction. For Princes, Nobility, Gentry, &c. Cake care of commodious and decent Places of Abode. Q^ How for God s greater Honour ? A. The Ceremonies are to be anfwerable to the Dignity of the Perfon, both as to Shew, Riches, Grandeur, &?rf« Q. How for the Peoples Infiruilion f A. The Ceremomes in general. 361 A. The Ceremonies are to reprefent the Myfteries of Faith, to explain them to the Eye, for the Benefit of the illiterate, and ignorant, and capable of exciting them to Piety. Q. Does not Ceremonies dcftroy the Subjlance of in- ward Devotion ? Are they not fometimes fuperfluous, fometimes ridiculous, Jorne times fuperft itious ? A. They are fo far from deih oymg the Subftance that they preferve it, as Leaves do the Fruit, from the Inclemency of the Sealon •, and for thatReafon are not fuperfluous, and as to the Superfluity of their Number, they are all tending towards Piety, and on that Score very profitable, if any religious Ceremo- nies appear ridiculous 'tis owing to ignorance, or Scoffing *, and as to Superftition, there can be none where no other Effect is afcribed to them, than what God, or Nature has ordained. Q. Who was the fir ft Author and Contriver of reli- gious Ceremonies ? A. God himfelf in the Law of Nature, the Law of Mojes, and the Law of Grace. Q, What religious Ceremonies were there in the Law of Nature ? A. We read of few, befides facrificing of Beafts, to acknowledge God's fupreme Power, which was at- tended with Ceremonies of Altars, &c. Gen. xv. And we may juftly fuppofe, that Prayer was attended with the Ceremonies of Time, Place, and kneeling, lifting up Hands, &V. Again, Circumcifion was a Ceremony of the" Law of Nature. Q^ What Ceremonies were appointed by the Law of Mofes ? A. An infinite Number, in general regarding the confecrating of their Kings, Priefts, and Sacrifices, their Temple, &c. Exod. xxix. et xl. Which were ordained to declare God's Majefty, and prefigure the Law of Grace, as the SancJum Santlorum, the Manna, the Pafchal Lamb, the Shew Bread, the curing of the Leprofy, the Prieft's Veftments, Images of Cherubims, their 362 Particular Ceremonies. their cleanfing from legal Impurities their Feafts, &c, Q. D'-fcChrift in the' new Law make ufe of or ap- point religious Ceremonies ? ■A. Yes feveral, he was circumcifed, prefented in the Temple, baptized by St. John, performed the Ce- remonies of the Patch, ordered Failing, and Water Baptifm, ufed Clay and Spittle in curing the Blind, lifted up his Eyes, and proftrated himlelf, waftiing Feet, &c. St. Mark vu. St. Luke viii. Q^ Did the Apofiles ufe and ordain religious Cere- monies ? A. Yes feveral, viz. Impofition of Hands, the anointing with Oil, abstaining from certain Meats, the Matter and Form of the Sacraments, which were delivered by Chrift^ during the forty Days, between his Refurreclion and Afcenfion, &c. Q. Has the Church Authority to ordain Ceremonies^ and does floe not ordain thofe that are fuperfluous? A. Yes, (lie has Power to add or diminifh, as he- ing the proper Judge, which are Significant and in- ftructivc. And tho' we are to adore God in Spirit, this does not exclude Ceremonies, but only directs us to attend to their fpiritual Meaning. Particular Ceremonies expounded. Q^ IJf HEN and wherein are particular Ceremo- nies made ufe of? A. In adorning Churches, in celebrating Mafs, in adminiftring the Sacraments, in Prieft's Veftments, in celebrating Sundays , in celebrating Feafts of our Lord, in. celebrating Feafts of the -blefTed Virgin, in celebrat- ing Feafts of the Saints, in the Devotion praclifed in Holy Week t in obferving Fafts, in confecrating and bkfling Particular Ceremonies. 363 blefling fcveral of God's Creatures, in Poflures of the Body, 0c. * Q. Which are the chief Ornaments in Churches ? A. Pictures, Images, Crucifixes, Altars, Tabar- rmcles, and Candles. Q. For what ufe are Piclures, Images and Cruci- fixes f A. They are the Books of the ignorant, and illite- rate to put them in Mind of feveral Myfteries and PafTages belonging to Religion. Q. Are they to be honoured^ worj/jipped, and prayed to? A. We neither pray to Pictures or Images, nor do we believe any Perfection inherent in them ; we only pay them a relative Honour, on Account of the Things and Perfons they reprefent -, as we honour the King, and a Friend by keeping their Pictures, and placing them decently : Yet with this Difference, that Pictures in Churches are regarded with a religious Ho- nour, becaufe 'tis paid on Account of fome religious Qualification - 9 but the Honour we pay to the Pictures of others is called civil Honour, becaufe 'tis paid on Account of fome natural or acquired Perfection. Q. Was it always cuftomary^ to place Figures and Fmages in Churches ? A. In the Law of Mofes fuch Things were ordered as the brazen Serpent in the Defart, and the Figures of Seraphims, Cherubims^ and other Images to adorn the Tabarnacle. As to the Law of Grace, for the firft three Ages, the Chriftians not being permitted to have publick Churches, there was no Occafion of that Ce- remony, nor was it much practifed upon the Conver- fion of the World, in ConjJantine's Days, that the Heathens might not be fcandalized, who placed Idols in their Temples ; but by Degrees as Idolatry was abolifhed, it was enftomary to fet up the Images of Chrift crucified, and the Pictures of Saints and Mar- tyrs. Q. What 364 Particular Ceremonies. Q^ What are Altars, and why are they placed in Churches ? A. They are Tables on which the Chriftian Sacri- fice is layed and offered, viz. the Body and Blood of Jefus Chrift ; and they reprefent Mount Calvary ', where the bloody Sacrifice was offered. Q^ What is the Tabernacle ? A. As the Jews formerly were ordered to make a rich Cheft, to preferve their Manna : So Chriftians have one to keep, or preferve the Bleffed Sacrament in, for the Benefit of the Sick, and whereof the Jewifh Tabernacle was a Figure. Q^ Why are Candles expofed and lighted ? A. To fignify the Light of the Gofpel, and the Light that will mine eternally in Heaven, not to give Light to the Eye. Q. What is the Mafs ? why performed in Latin ? was it always performed with fo much Ceremony \ and what is the Meaning of the chief of thofe Ceremonies ? A. 'Tis the Chriftian Sacrifice, which our Saviour offered at the laft Supper, viz. his Body and Blood, accompanied with certain Prayers, which are ufually faid in Latin, that being a publick Language, the bed known of any other, in order to preferve Unity, among different Nations. 'Tis true, our Bleffed Sa- viour did not ufe all thefe Ceremonies, at the firft In- ftitution, which by Degrees were appointed by the Apoftles, and their Succeffors, for greater Solemnity. The chief whereof are, the Leffons taken from the Gbfpels, and other Parts of the Holy Scriptures, with Prayers fuitable to the Purpofe. As to the Meaning of every particular Ceremony, they are inftrudtive, and reprefent fome Paffages of our Bleifed Saviour's Life, and Paffion, viz. the Prieft ftanding at the Step! of the Altar, and bowing, reprefents Chrift humbling himfelf in the Garden, to prepare for his Paflron, His turning to the People, and faying, Dominus vo- kifcutn \ that is, the Lord be with you, puts them in Mind Particular Ceremonies. 365 Mind to be attentive and to join with him in that Oblation. Standing up at the Gofpel, imports their Willingnefs to profefs and defend it. The Prieft wafhes his Fingers, to reprefent the Cleannefs from Sin. He kiiTes the Altar, to fignify Chriftian Peace, and Willingnefs to embrace the Crofs. Q^ Why is there always a Crucifix upon the Altar at the "Time of Mafs ? A. That as the Mafs is faid in Remembrance of Chrift' s Paflion and Death, the Prieft and People may have always before their Eyes the Image that repre- fents his Paflion and Death. Q. What is the Meaning of the frequent Ufe of the Sign of the Crofs in the Mafs, and the Adminiftration of the Sacraments ? A. Firft, To fignify that all Good muft come thro* Chrift crucified. Secondly , ' Tis to fhew that we are no more afhamed of the Crofs of Chrift, than the Apoftle St. Paul was, who gloried in the Crofs of our Lord Jefus Chrift, Gal. vi. 14, Thirdly, 'Tis to make an open Profeflion of our believing in a cruci- fied God, altho' it was a Scandal to the Jews, and Folly to the Gentiles, fo to do, 1 Cor. i. 23. and to help us to bear always in Mind his Death and Paflion. Fourthly, * Tis to chafe away the Devil, and diflipate his Jllufions, St. Mat. xxiv. 30. for the Crofs is the Standard of Chrift, * and the evil Spirit trembles at the very Sight «f the Inftrument of our Redemption. See St. Matt. &c. Q. At what Times is it fit to make the Sign of the Crofs ? A> At our rifing, and going to Bed ; when we begin Prayer, and every other Work ; and particu- larly in Time of Temptation, or any Danger what- foever.f * St. Cyril Catec. St. Aug. Serm. 19. i St. Jer. deCuft. Virg, ad Euft, St. Amb. Serm. 43. Q. Was 3 66 Particular Ceremonies. Q^ Was the Sign of the Crofs made ufe of in the Primitive Church ? A. Yes ; as it plainly appears from St. Auguftin : If the Sign of the Crojs, lays this great Father of the Church, * be not applied to the Foreheads of the Faith- ful -, to the Water with which they are baptized •, to the Chrifm with which they are anointed *, to the Sacrifice with which they are fed, none of all thefe Things are duly performed. The Reafon is, becaufe all the Sa- craments have their whole Force and Efficacy from the Crofs \ that is, from the Death and Paflion of Jefus Qxrift) on the Crofs. Q^ Bid the Primitive Chriftians only make ufe of the Sign of the Crofs in the Adminifiration of the Sacra- ments ? A. Not only then, but upon all other Occafions : At every Step, fays the antient and learned Tertullian, At every coming in, and going out, when we put on our Cloaths, when we wafh, when we fit down to Ta- ble, when we light Candles, or whatfoever Converfa- tion employs us, we imprint in our Foreheads the Sign of the Crofs f Q. Can you prove, that by Means of the Sign of the Crofs, we receive any Favour from God ? A. There are innumerable Inftances of it, in antient Church Hiftory, and in the Writings of the holy Fa- thers, which would be too tedious to relate. I fhall only recount, that the Crofs was given by our Lord Jefus Chrift to Conflantine, the firit Chriftian Em- peror, as a Token and Affurance of Victory, when he and his whole Army in their March againtt the Tyrant Maxentius, fa\y a Crofs formed of pure Light above the Sun, with this Infcription •, by this thou fhalt con- quer : And by it he forthwith conquered his Enemies. Which Account the antient Eufebius, in his Book of * St. Aug. Tr2& 1 19 in Jon. t Tertul. L. de Coroa. Milk. Cap. 3. the Particular Ceremonies. 367 the Life of Conftantine, declares he had from that Emperor's own Mouth. Q. What Ceremonies are made ufe of in the Sacra- ments ; and what is their Signification, and fir ft as to Baptifm ? A. There are a Godfather and a Godmother, who are to inftrud the Child, if the Parents neglect it. The Prieft breaths upon the Infant, to fignify fpiritual Life : This Ceremony St. Auguftin* makes mention of, and fays it was univerfally pradlifed in his Time \ and it is ufed in Contempt of the Devil, and to drive him away, by the Holy Ghoft, who is called the Spirit or Breath of God. The Infant is figned with the Crofs, to fignify that he is lifted a Soldier of Chr'ift. Salt is put into the Child's Mouth, which is an Emblem of Prudence, and imports Grace, to preferve the Soul incorrupt. Spittle is applied to the Child's Ears and Noftrils, in Imitation of Chrift, who ufed that Cere- mony in curing the Deaf and Dumb. The anointings fignifies the healing Quality of Grace ; the Head de- notes Dignity of Chriftianity, the anointing the Shoul- ders, that he may be ftrengthened to carry his Crofs ; the Breaft^ that his Heart may concur in all Duties $ the white Linen Cloth, or Chryfom, put on the Child, fignifies Innocence of Behaviour •, and the wax Taper or Candle fignifies the Light of Faith he is endowed with, and the Flame of Charity. Q. Which are the Ceremonies, and the Signification of them, in the Sacrament of Confirmation ? A. Anointing with Oil, denotes that it gives Strength, to profefs the Faith, and makes a Perfon a perfect Chriftian. A Stroke on the Cheek fignifies the Perfecution he is to undergo and endure. The Impofition of Hands fignifies the overflowing of the Holy Ghoft. Q^ What are the Ceremonies in the Sacrament of the Holy Eucharift, and what their Signification ¥ * L.de Nupt. C, 18. et 19. A. Bread 368 Particular Ceremonies. A. Bread and Wine, and Water mixt with the Wine : The firft, fignifies the Nourifhment of the Soul •, the fecond, fignifies the Water flowing from Chrifi's Side. Q. What is meant by the Ceremony of expofmg the Blejfed Sacrament to the View of the People in a Re- monftrance fet up upon the Tabernacle or Altar ? A. 'Tis to invite the People to come there to adore Jefus Chrift, and to excite in them a greater Devo- tion by the Sight of their Lord, veiled in thefe facred Myfteries. Q^ What is the Meaning of the Benediction given on certain Bays ? A. 'Tis a Devotion pracTifed by the Church, in or- der to give Adoration, Praife, and Bleffing to Se age- A a Jitiu t 370 Particular Ceremonies. fima, Quinquagefima, and Quadragefima ; which are defigned to prepare ourfelves for Penance, and a worthy Celebration of the Pafiion and Reiiir reel ion of our Lord. As alfo Paffion Sunday, Palm Sunday, and Low Sunday -, Pafiion Sunday is fo called from the Pafiion of Chrifi, then drawing nigh, and was ordained to prepare us for a worthy celebrating of it •, Palm Sunday is a Day in Memory, and Honour of the tri- umphant Entry of our Saviour Chrift into Jerufalem -, and is fo called from the Palm Branches which the He- brew Children ftrewed under his Feet, crying, Ho- fanna to the Son of David, Matt. xxi. And hence it is, that yearly on this Day, the Church blefTes Palms, and makes a folemn Proceflion, in Honour of the fame Triumph, all the People bearing Palm Branches in their Hands. The Palms are likewife an Emblem of the Victory which Chrifi gained over Sin and Death, by dying on the Crofs. Low Sunday is the Octave of Eafter Day, and is called by the Church, Dominica in Albis, from the Catechumens, or Neophytes, who were on that Day folemnly diverted in the Church of their white Garments. Q. What are the 'principal Fealts of our Lord ? A. Chriflmas Bay, fo called from the Mafs that is faid in Honour of our BlefTed Saviour's Nativity, or Birth at Bethlehem : And on this Day we ought to give God Thanks for fending his Son into this World for our Redemption, we ought alfo to endeavour to ftudy, and learn thofe great Lefibns of i'overty of Spirit, of Humility, and of Self-denial, which our BlefTed Redeemer teaches us from the Crib of Bethle- hem. Q. What is the .Reafon that on Chriflmas Day Mafs is faid at Midnight ? A. Becaufe Chrifi was born at Midnight ? Q. Why are three Maffcs faid by every Prieft upon Chriflmas Day ? A. This The Feajis of our Lord. 371 A. This antient Obfervance may be underftood to denote three different Births of Chrift ; his eternal Birth from his Father, his temporal Birth from his Mother, and his fpiritual Birth in the Hearts of good Chriftians. Q. Is there any other Feajis of our Lord ? A. Yes •, the Circumcifwn or New-Tear* s Bay. 'Tis a Feaft in Memory of Chrift' s being circum- cifed the 8th Day after his Birth, as the Law of Mofes ordained, Gen. xvii. 12. and that he then flrft flied his Blood, for the Redemption of the World : And on this Day we ought to Study how we may imitate him by a fpiritual Circumcifion in our Hearts. 'Tis called New-Tear" s Day ; becaufe on the Fir ft of Ja- nuary the Romans reckoned the Beginning of the New- Year, and Chrift offered his Blood as a Gift. Hence the Cuftom among Chriftians, of New- Year's Gifts. The Epiphany <> or 'Twelfth-Day : Epiphany is a Greek Word, fignifying Manifeftation, becaufe our Lord then began to manifeft himfelf to the Gentiles, viz, to the three Kings in the Eaft, who came and adored our Bleffed Saviour in the Manger. 'Tis called Twelfth-Day, becaufe it is celebrated the 12th Day after the Nativity exclufively, Gold, Myrrh , and Frankincenfe were offered, to fi gnify, he was a King, Man, and God. The Devotion of this Day is to give God Thanks for our Vocation to the true Faith, and like the Wife- men to make our Offerings of Gold, Frankincenfe^ and Myrrh \ that is, of Charity, Prayer, and Mortification, to our new-born Saviour. On this Day the Church alfo celebrates the Memory of the Baptifm of Chrift, and of his firft Miracle of chang- ing Water into Wine in Cana of Galilee. The Refurrefiion or Eafter Day, is a Solemnity in Memory and Honour of our Saviour Chrift's rifing from Death, on the third Day. 'Tis called Eafter, from the Eaft, fo Chrift is called Oriens, or Rifing. For as the Prophet Zechariah fays, his Name pall be A a 2 called 372 The Feajls of our Lord. called Oriens, Chap.iv. 12. Becaufe, as the material Sun daily arifes from the Eaft, fo He, the Son of Juftice, at this Dayrofe from the Dead. The Devotion of this Time is to rejoice in Chrift's Victory over Death and Hell •, and to labour to imitate his Refurrection, by riling from the Death of Sin to the Life of Grace. Afcenfion Day : A Feaft kept the fortieth Day after Cbrift's Refurrection, in Memory of his vifible amend- ing into Heaven, in Sight of his Apoftles and Difci- ples ♦, and therefore 'tis a Feftival of Joy, as well by Reafon of the Triumphs of our Saviour on this Day, and the Exaltation of our human Nature, by him now exalted above the Angels -, as likewife becaufe our Sa- viour has taken PofiefTion of 'that Kingdom in our Name, and is preparing a Place for us. 'Tis alfo a Part of the Devotion of this Day, to labour to dif- engage our Hearts from this Earth and earthly Things, to remember that we are but- Strangers and Pilgrims here, and to afpire after our heavenly Country, where Cbrift, our Treafure, is gone before us, in order to draw our Hearts thither after him. Whitfuntide, or Pentecoft: AFeaft in Commemora- tion, and Honour of the Holy Ghoft defcending vi- fibly upon the Heads of the Apofties, in the Shape of Tongues, as it were of Fire. 'Tis called Whit Sunday ^ becaufe at this Time the Catechumens who were then baptized, were all in White. It was antiently called Wied Sunday, that is, Holy Sunday •, for Wted, or Wihed, fignifies Holy in the old Saxon Language. 'Tis called Pentecoft, from the Greek Word fignifying fiftieth, it being the fiftieth Day after the Refurrection, and the tenth after the Afcenfion. The proper De- votion of this Time is to invite the Holy Ghoft into our Souls by fervent Prayer, and to give ourfelves up to his divine Influences. Trinity Sunday: A Feaft celebrated on the Sunday after Whit Sunday, being the Octave to Whit Sunday, to fignify that the Work of Man's Redemption was com- uleated The Feajis of the Blejfed Virgin Mary. 373 pleated by the whole Trinity 5 a "d the Truth of the Myftery of the Trinity being acknowledged folemnly on this Day, againft the leveral Heretics that de- nied it. Corpus Chrifli Day: A Feaft inftituted by the Church in Honour and Memory of the Body and Blood of Jefus Chrifli really prefent in the mod holy Sacra- ment of the Eucharift •, during the Octave of which Feaft, the BlefTed Sacrament is expofed, to be adored by the Faithful, in all the principal Churches in Ca- tholick Countries, and great Procefiions are made in Honour of it, and therefore it is called Corpus Chrifti Day, or the Day of the Body of Cbrift -, a (landing Proof of the real Prefence. The "Transfiguration of our Lord, a Feaft in Re- membrance of Chrift appearing in Glory, upon Mount Tabor, to St. Peter, James, and John ; and 'tis fo called from the Latin Word Transfiguro, which figni- fies to transfigure or change Shape. Q^ Which are the Feafts in Honour of the Blejfed Virgin Mary ? A. Thefe •, the Conception, Nativity, Prefentation, Annunciation, Vifitation, Affumption, and Purifica- tion. Q. What is the Conception ? A. A Feaft in Honour of the BlefTed Virgin Mary being conceived in her Mother's Womb. Q. What is to be obferved in her Conception ? A. Firft, fhe was conceived in her Mother's old Age, St. Anne being her Mother, and St. Joachim her Father ; zdly, (he was fanctified in her Mother's Womb •, ^dly, fhe was exempted from the Guilt of Original Sin, as is pioufiy believed, tho' not an Ar- ticle of Faith, Q. What is the Nativity of the Blejfed Virgin ? A. A Feaft in Honour of her happy Birth, of whom the Author of all Life and Salvation was to be born to the World ♦, he was both God and Man, and A a 3 by 374 The Feafts of the Elejfed Virgin Mary. by Confequcnce fhe was the Mother of God, and in this, fhe is to be honoured above all other Women. Q^ What is the Prefentation of the Bleffed Virgin ? A. A Feaft in Memory of her being offered by her Parents, at three Years of Age in the Temple. Q^ What is the Annunciation or Lady-Day ? A. 'Tis a Feaft in Memory of the moft happy MefTage, or EmbafTy, brought to her by the Angel Gabriel, fignifying that fhe was to be the Mother of God, and of a Redeemer. 'Tis alfo the Day of our Lord's Incarnation, when he was firft conceived by the Holy Ghoft in the Womb of the BlefTed Virgin Mary •, and 'tis called the Annunciation, from the MefTage brought from Heaven this Day to the BlefTed Virgin, St. Luke i. Q. What is the Vifitation ? A. 'Tis in Memory of her Vifit made to St. £//- zabeth, Mother of St. John Baptifi, after fhe had con- ceived the Son of God, at whofe Prefence, St. John Baptifi leaped in his Mother's Womb. Q. What is the AfTumption ? A. A Feaft in Memory of her being afTumed, or taken up into Heaven, both Body and Soul imme- diately after her Deceafe. Q^ Is it an Article of Faith, that floe was bodily car- ried into Heaven f A. No -, 'tis only pioufly and generally believed to have happened, by a particular Privilege, as by a par- ticular Privilege her Soul was free from Original Sin, fo it was congruous that her Body mould not be fubjedt to Corruption, for the Church pioufly believes agree- able to the Doctrine of the antient Fathers and the Council of Trent, that fhe was never guilty of any actual Sin.* Q. What means the Feaft of the Purification, or Candlemas Day ? * St. Aug. Epift. 58. St. Amb. in Pfal. cxviii. St Bernd. Epift. 174. Cone. Trid. $e/f. vi. Can. xxiii. A. 'Tis The Feqfts of Saints. 375 A. J Tis a Feaft in Memory both of the Prefenta- tion of our BlefTed Saviour, and of the Purification of the BlefTed Virgin, made in the Temple of Jerufalem, the fortieth Day after her happy Child-birth : For it was a Ceremony practifed in the Old Law, and re- newed in the New ; whereby a Mother was obliged to appear in the Temple, and return Thanks forty Days after the Birth of her Child. 'Tis called Puri- fication, from the Latin Word purifico, to purify ; not that the BlefTed Virgin was tainted with any Sin, or any Thing by her Child-birth, which needed purifying (as being the Mother of Purity itfelf ) but in Com- pliance with the Ceremony which was according to the Law of Mofes, as we read in Leviticus, Ch.xii. 6. and as our Saviour Chrift fubmitted to Circumcifion. Upon this Day the Church makes a folemn Proceflion with lighted Candles, which are blefTed by the Priefl before Mafs, and carried in the Hands of the Faithful, as an Emblem of Chrift, who is the Light of the World •, and from this Ceremony it is called Candle- mas Bay. Q. Has the Church Power to appoint Feafts of Saints ? And what End has fide in appointing them ? A. As the Church has Power of making Laws that are binding : So particularly this Power regards religious Duties, as is honouring Saints. Q. How are the Saints honoured at their Feafts ? A. Not by dedicating Churches and Altars to them, but to God only, in Acknowledgement of the Benefit he has done to us by his Saints, and on that Account, we give them fuch a Name as St. Peter's Church, St. Paul's, &c. and by recounting their Birth, Sufferings, and virtuous Practices, we are induced to imitate their feveral Kinds of Martyrdoms, and Sufferings for the Faith of Chrift, as alfo for their feveral Ways of Vir- tue and Perfection, by following their Example in our Behaviour, and begging their Prayers, fo that we honour God, in his Saints. A a 4 Q. Which 37& The Feajls of Saints. Q. Which are the principal Feafts of Saints whofe Memory we celebrate ? A. The twelve Apoftles, which are common to all Titular Saints, or the Patrons of Nations, by whom we were converted. The Founders of re- ligious Orders, who have benefited Chriftianity, by eitabliming, and practifing the Evangelical Counfels. And again the Saints of particular Provinces, Dio- ceiTes, and Parifhes, where holy Perfons have lived, and their Memory been recorded by Miracles, and good Example, and have Churches ere&ed to their Memory. Q^ Are there no other Feajls ? and what are the Meaning of their Ceremonies ? A. Yes ; Michaelmas , All Saints > All Souls 9 the Invention of the Crofs, the Exaltation of the Crofs, Shrove 'tide , Afh-Wednefday y &c. Q^ What means the Feafi of Michaelmas ? A. 'Tis a Solemnity, or folemn Mafs in Honour of St. Michael^ Prince of the Heavenly Hoft, and likewife of all the nine Orders of holy Angels : As well as to commemorate the famous Battle fought by him, and them in Heaven, againft the Dragon, and his apoftate Angels which we read of in the Apoca- lypfe or Revelations, C^.xii. 7. Asalfo to recom- mend the whole Church of God to their Patronage and Prayers. And it is called the Dedication of St. Michael^ by Reafon of a Church in Rome , dedicated on that Day to St. Michael, by Pope Boniface. Q. What is the meaning of All Saints ? A. 'Tis a Feaft inftituted by the Church in Honour of all the Saints, and that we might obtain the Prayers of them all, fince the whole Year is too fhort to afford us a particular Feaft for every Saint. Q. What is the Meaning of All Souls Day ? A. 'Tis a Day inftituted by the Church in Memory of all the faithful departed, that by the Prayers and Suffrages The Feafis of Saints. <$yj Suffrages 'of the Living, they may be freed out of their purging Pains, and come to everlafting Reft. Q. What is the Meaning of the Invention and Ex- altation of the holy Crofs, commonly called Holy-rood Bays? A. The Invention of the Crofs, is a Feaft kept in Memory of the miraculous finding of the holy Crofs, by St. Helen, Mother to Confiantine the Great, after it had been hid and buried by the Infidels 180 Years. 3 The Exaltation is kept in Memory of fetting up the faid holy Crofs by Heraclius the Emperor, who hav- ing regained it a fecond Time, from the Perfians, after it had been loft fourteen Years, carried it on his own Shoulders to Mount Calvary, and exalted ic with great Solemnity. 'Tis called Holy-rood Day, or holy Crofs, from the great Sanctity which it received by touching, and bearing the Oblation of the moft precious Body of Chrift •, the Word Rood in the old Saxon Tongue, fignifying Crofs. The chief Devo- tion of this Day, as well as that of the Exaltation of the Crofs, is to celebrate the victorious Death and Paf- fion of our blefTed Redeemer. (^ What is the Meaning of Shrovetide ? Jl. It fignifies a Time of confefling ; for our An- ceftors were ufed to fay, we will go to Shrift, inftead of we will go to Qonfeffion -, and in the more primitive Times, all good Chriftians did then fas many do now) confefs their Sins to a Prieft, the better to prepare themfelves for a holy Obfer vation of Lent, and wor- thy receiving the blefTed Sacrament at Eajter. Q^ What fignifies Afh-Wednefday ? A. 'Tis a Day ofpublick Penance and Humilia- tion in the whole Church of God : And 'tis fo called from the Ceremony of blefiing Ames on that Day, wherewith the Prieft figneth the People with a Crofs on their Foreheads, to put them in Mind of what they are made, repeating at the fame Time thofe Words oiGenefis, C. iii. 10. Remember Man that thou t/ 378 The Ceremonies of Holy Week. thou art *Duft, and to Bufi thou /halt return ; fo to prepare them to do Penance for their Sins, as the Nini- vites did in Failing, Sackcloath and Ames. Q. Which are the Ceremonies of Holy Week ? A. Tenebra, Maun dy-Thurf day, Good Friday, Ho- ly Saturday, warning Feet, fifteen Candles, the trian- gular Candle, the pafchal Candle, &V. Q. What is meant by the three Days of Tenebr2e; viz. Wednefday, Thurfday, and Friday, before Ea- fter? A. It is a mournful Office, in whicn the Church laments the Death of Chrifi : 'Tis called the 'Tenebra Office from the Latin Word which fignifies Barknefs, becaufe at the latter End of the Office, all the Lights are extinguifhed in Memory of the Darknefs which overlpread the Face of the Earth, whilft Chrifi was hanging on the Crofs : And at the End of the Office a Noife is made to reprefent the Earthquake, and fplitting of the Rocks which happened at the Time of our Lord's Death. Q. What means Maundy- Thurfday, A- 'Tis a Fealt in Memory of our Lord's laft Sup- per, when he inftituted the blelTed Eucharift. or Sacra- ment of his precious Body and Blood •, and began his Paffion by his bitter Agony and bloody Sweat. From the Gloria in Excel '/is of the Mafs of this Day. 'till the Mafs of Eafter-Eve> all the Bells are filent throughout the Catholick Church, becaufe we are now mourning for the Paffion of Chrifi. Our Altars are alfo uncovered and ftript of all their Ornaments, be- caufe Chrifi our true Altar hung naked upon the Crofs. 'Tis called Maundy-Thurfday from the firfb Word of the Antiphon Man datum novum do vobis, &c. St. Jo. xiii. 34. 1 give you a new Command (or man- dat) that you love one another as I have loved you ; which is fung on that Day in the Chiirches, when the Prelates begin the Ceremony of waffling their Peoples Feet. Q, What The Ceremonies of Holy Week. 379 Q. What is the Meaning of the Prelates and Supe- riors wajhing the Feet of their Subjects upon this Day? A. 'Tis a Ceremony in Imitation of Chrifi's warn- ing the Feet of his Apoftles. St. Jo. xiii. Q^ What is the Meaning of viftting the Sepulchres upon Maundy-Thurfday ? A. The Place where the blefTed Sacrament is referv- ed in the Church in order for the Office Good-Friday (on which Day there is no ConfecrationJ is by the People called the Sepulchre, as reprefenting by Anticipation the Burial of Chrifi, And where there are many Churches, the Faithful make their Stations to vifit our Lord in thele Sepulchres, and meditate on the dif- ferent Stages of his Paffion. Q. What means Good-Friday ? A. 'Tis a Day we keep in Memory of the great Work of our Redemption, which was confummated by Chrift in dying on the Crofs. The Devotion pro- per for this Day, and for the whole Time in which we celebrate Chrift's Pafiion, is to meditate upon the Sufferings of our Redeemer, and toftudy the excellent Leflbfis of Virtue, which he teaches us by his Exam- ple in the whole Courfe of his Paffion •, especially his Humility? Meeknefs? Patience? Obedience, RefignaUon^ &x. And above all, to learn his Hatred or Sin, and his Love for us •, that we may alio learn to hate Sin, which nailed him to a Crofs ; and love him who has ioved us even unto Death. Q. What is the Meaning of creeping to? and kiffing the Crofs on Good-Friday ? A. 'Tis to exprefsby this Reverence outwardly ex- hibited to the Crofs, our Veneration, and love for him, who upon this Day died for us on the Crofs. Q. What is the Meaning of Holy- Saturday ? A, 'Tis Eafter-Eve? and therefore in the Ma's of this Day the Church refumes her Alleluia's of Joy, which fhe had intermitted duriug the penitential Time 380 Exorcifms, and BleJJings of Creatures Time of Septuageffima and Lent. This Day and Whit fun- Eve, were antiently the Days deputed by the Church for folemn Baptifm, and therefore on this Day the Fonts are folemn] y bleffed, Q. What Jignifies the Pafchal Candle, which is bleffed on this Day ? A. It fignifies the new Light of fpiritnal Joy and Comfort, which Chrift brought us at his Refurre&ion*, and it is lighted from the Beginning of the Gbfpel, 'till after the Communion, betwixt Eafter y and Afcen- fzon-Day, to fignify the Apparitions which Chrift made to his Difciples during that Space. Q. What is the Meaning of the triangular Can- dle? A. It fignifies that the Light of the Gofpel which Chrift brought to us, is the Work of the bleffed Tri- nity, to whom we are to render Thanks. Q. What do you mean by Exorcifms? A. The Rites and Prayers inftituted by the Church for the calling out Devils, or reftraining them from hurting Perfons, or difci^rbing Places, or abufing any of God's Creatures to their Harm or Prejudice. Q^ Has Chrift given to his Church any fuch Power over the Devils ? A* Yes, he has, as wc read both in St. Matthew, St. Mark, and St. Luke. Mat. x. 1. Mark iii. 15. Luke ix. 1 . Where this Power was given to the Apoftles •, and to the feventy two Difciples, and the other Believers. See St. Mark xvi. 17. St. Luke x. 19. And that this Power was not to die with the Apoftles, nor to ceafe after the apoftolick Age, we learn from the perpetual Practice of the Church and the Experience of all Ages. Q. Which are the Things we' blefs, and why ? A. We blefs Churches, and other Places fet afide for divine Service-, Altars, Chalices, Veftments. In-* cenfe, Bells, &c. by way of devoting them to God's Service. We blefs Candles, Agnus Defs, Salt 9 Wa- ter The Blefling of Creatures. 381 ter 9 &c. by way of begging of God that fuch as reli- giouily life them may obtain his Blefling. We blefs our Meat, and other Things which God has given us for our Ufe, that we may ufe them with Moderation, in a Manner agreeable to God's Inftitution, that they may be ferviceable to us, and that the Devil may have no Power to abufe them to our Prejudice. Q. But is it not Superfiition to attribute any Virtue to fuch inanimate Things as bleffed Candles, Agnus Dei's, Holy Water, «£ A. 'Tis no Superftition to look for a good Effect from the Prayers oithe Church of God*, and 'tis in Virtue of thefe Prayers, that we hope for Benefit from thefe Things, when uied with Faith •, and daily Experience fhews that olir Hopes are not vain. -,Q. What Warrant have you in Scripture for bleffing inanimate things ? A. From the firft Epiftle of St. Paul to Timothy, C. iv. 4, 5. where he fays, that every Creature of God is good, and nothing to be rejcMed which is taken, with $ hank f giving : For it is fanclified by the Word of God and Prayer , Q. What do you mean by Agnus Dei's ? A. Wax ftamped with the Image of the Lamb of God, blefTed by the Pope with folemn Prayers, and anointed with holy Chrifm. Q. What do meanly Holy Water? A. Salt and Water fanclified by the Word of God and Prayer. Q. Can you fhew me from holy Writ, that Water, Salt, and the like may be lawfully ufed to obtain any Favour from God? A. I can •, for God himfelf ordered holy and puri- fied Waters to be made in the Old Law : Num. v. 17. et C. xix. 9. Again, we read in the fecond and |ifth Chapters of the fourth Book of Kings 5 that the * See St. Epipb. H*r. 30. Tbeod, I. 5. WJl Ecdes. C 21, Prophet 328 The BUJJing of Creatures. Prophet Elifha miraculoufly healed the noifom Wa- res of Jericho by calling Salt in the Spring. Q^ Why is Salt bleffed and mingled with the Water ? A. To fignify unto us, that, as Salt preferves Meat from Corruption, and gives it a Relifh, fo does the Grace which we receive in Virtue of the Prayers of the Church, when we ufe this Water with Faith, defend us from unclean Spirits, and give us a Tafte for Hea- venly Things. Q. What is the Ufe of holy Water? A. The Church bleffes it with folemn Prayer, to beg God's Protection and Blefiing upon thofe who ufe it -, and particularly, that they may be defended from the Power of Darknefs. Moreover, it may well ferve to put us in Mind of the Covenant we made againft the Devil, when by the Water of Baptifm y we were mercifully cleanfed from Sin ; and of renewing our Promife, or of making an Act of Contrition. Q. Are the Prayers of the Church fo prevailing with God, as to obtain us his Affifiance againft the Wiles and Power of the Enemy of our Salvation, when we ufe* Holy Water with Faith? A. Nothing prevails more upon God than Prayer in general •, and the Apoftles, St. James, C. v. 1 6. exhorting us to pray for one another, allures us, the affiduous Prayer of ajuft Man avails much. Now if the Prayers of Particulars be fo powerful, it is manifeft that the conftant Prayers of the whole Church, from the Rifing of the Sun to the going down thereof, are always gracioufly heard •, and that God grants to all thofe who co-operate with his Grace, the Fruit of the perfeverant Prayer of the Church, to which Chrifl faid-, Verily, verily, I fay unto you, if you ajk the Fa- ther any Thing in my Name he will give is you. St. Jo. xvi. 23. Q. Is the Ufe of Holy Water antient in the Church of God? A. Yes, The Blejfing of Creatures. 383 A. Yes, it is, as being mentioned in the Apoftolical Conftitution, and in the Writings of the Holy Fathers, and antient Church Hiftorians. See Confiit. Apoft. L. 8. C. xxxv. St. Cypr* L. 1. Epift. 12. St. Hier. ib. St. Eafil. L. de Spir. Sancto. C. xxvii. St. Greg. the Great, L. 9. Epift. 71. St. Epiph. H. 98. its Infallibility;, p. 87^ its Perpetuity, p. 88. its perfonal Succejfion, p. 113. its Vifbility, p. 89. its Unity > p. 92. its Univerfality, p. 191. B b The INDEX. Tfo Commandments of God, p. 135. the PoJJibilhy of keeping them, 19 1, Communion, p. 206, Communion of Saints, p. 125. Concupifcence, p. 189. Confeflion of Sins, p. 205. Confirmation, p. 225. its Ceremonies, p. 367. Contrition, p, 269. Covetoufnefs, p. 190. 305. Councils, p. 338. Counfellor and Obligations to bis Client, p, 183. Converfion of infidel Nations, p. 123. Creation of Heaven and Earth and all Things therein, p. 34-35. 37> 3 8 - The Creed, p. 15. 7fo Sign of the Crofs, />. 365. D Death, p. 343. Detraction, p. 188. Difliniulation, />. 186. Divination, p. 151. Drunkennefs, ^.310. E Envy, p. 308. Equivocation p. 186. 7/k Eucharift, />. 230. The real Prefence of the Body and Blood of Chnft. in the Eucha-. rift, />. 232. Exorcifms, />. 380. Faith, p. 314. Fafting, p. 103. Father, the Signification of the Word, and how God is our Fa- ther, p. 31. Fortitude, p. 326. G Holy Ghoft, p. 69, its Gifts and Fruits, p. 70, 71. God's Exigence, p. 16. God's Immenftty. p. 22. God's INDEX. God's Immutability, p. 26. God's Infinity, p. 20. God's Knowledge, p. 26. God's Omnipotency, p. 2li God's Veracity, p. 27. God's Unity, p. , 24. God's IViU, p. 20. God-fathers and Godmothers, and their Obligations, p. 224. Goodnefs, />. 28. Grace, p. 44. H Hail Mary, p. 357. Happineis eternal, p, 134. Hatred,^. 29. Hell, />-344. a/Art is meant by it in the Creed, />. 58. Heaven, p. 344. Holinefs, p. 29. Holy-Days, />. 193. Honour, p. 137.. Honour civil, p. 139, Honour divine, p. 137. Honour religious, p. 137. Hope, />. 317. Hypocrify, />. 186. I Idolatry,^. 150. Images and their Ufe, p. 152. Immortality 0/*/^ Soul, p. 130. The Incarnation, p. 43. Indulgences, p. 278. Invincible Ignorance, p. 302. TTtf general Judgment, p. 65. 343. -&7/fr Judgment, p. 187. -^ Judge W£w Qualifications, p. 182. Juftice, />. 326. Juftification, p. 47. L 7fo Laity's Obligation and Duty to the Superiors of thi thurcb*. p. 167. Juaws,/>. 329. B b 2 Law* I N D EX. Lawyer's Obligations, .p 133. Lent, />. 200. Life everlajiing, p. 133. Love, />. 29. M Marks of the true Church, p. 89. Mafs, p. 256. its Cere?nonies, p. 364. why faid in Latin, p. 265. Mailers Obligations to their Servants, p. 166. Matrimony, p. 291. Members of the true Church, and who they are, p. 76. Merit, p. 49. Miracles performed in the Church, p. 119. Miracles wrought by the Relicks of Saints, p< 154. Murder, />, 160. o Oaths, p. 158 Obedience, p. 104. Orders holy, p. 284. Parents Obligation to their Children, p, 165. Penance,^. 266. Perfection,/). 28. Perjury, p. 151. Pictures and Images not forbidden by the Law of God, p. 152* Honour due to them, p. 152. Pope's Supremacy, p. 340. Prayer,/). 140. its Difpofitions, p, 141. Praying^r r^ Dead, p, 350. Praying /a Saints and Angels, p. 155. Praying to Piclures and Images, p, 363. Prayer [the Lord's] p. 351. Precepts a/V;* Church, p. 192. Predeftination, />. 30. Pride, p. 305. Proceffions, /). 368. Promife [V] p. 143. 188. Providence,/). 30. Prudence,/*. 325. Purgatory,/). 345, Re- INDEX. R Reformation of the Church, p. 117. Relicks of Saints and their feneration, p. 153. Religion,/). 137. 328. Reprobation, p. 30. Reftitution, p. 176. S Sacraments in general, p. 210. The Sacrament of the Eucharijl received under one kind, p, 25 !• The Sabbath, p. 161. Sacrifice, p. 139. Sacrilege, p. 151. Salvation not to be found out of the Catholick Church, held by many Protejlants, p. 80. Scandal, p. 324. Scripture, p. 313. its Interpretation, p* 334. A Secret, p. 184. Servants Duty and Obligation to their Majters, p. 165. Sin, p. 297. The Forgivenefs of Sin, p. 126. Slander, p. 187. Sloth, p. 312. Subjects Duty and Obligation to their Sovereign, and other tent'* poral Governors, p. 167. Superiors Obligation, p, 168. Swearing, p. 161. T. Temperance, p. 327. Theft, />. 174. Unchafte Thoughts, p. 189. Tithes, />. 208. Tradition, p. 337. Tranfubftantiation, ^. 245. The Trinity, p. 33. u. Unclion, its Ceremonies, ^.41% Undion [Extreme] p. 282. Vows, p. 142. Vow ofChajYity, p. 146. Vow of Poverty, p. 146. Vow of Obedience, p. 149* Water INDEX. w. Water [Holy] f.381. Whifpering, p. 187. A Witnefs, and his Obligations, p. 183. Worfhip, p. 328. The Signification of the Word Worfhip, P- *37- FINIS. BOOKS fold by T. Meighak. BOOKS publijhed by Thomas Meighan, in Drury-Lane. I. ryi H E true Church of Christ, fhew'd by concur- rent Teftimonies of Scripture and primitive Tradi- tion. In three Parts. 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Roman Catholick Do&rine of Repentance and In- dulgence, price 1 s. XV. Motives to Holy Living, or Heads for Meditation. Divided into Confiderations, Counfels, Duties. Together with fome Forms of Devotion in Litanies, Collects, Doxo- logies, &c. price bound 5 s. XVI. A compendious Difcourfe of the Eucharift; with two large Appendixes. 1. The Doctrine of the Church of Eng- land concerning the fubftantial Prefence, and Adoration of our blefled Saviour in the Eucharift afferted : With a Vindi- cation of two Difcourfes on that Subject, publifhed at Ox- ford from the Exceptions of a Sacramentary Anfwer, printed at London. 2. Animadversions upon the Reply to the two Difcourfes concerning the Adoration of our Hefted Savi- our in the Holy Eucharift. price 2 s. 6 d. XVII. The hiftorical Works of Bevill Higgons, Efqjlntwo Volumes. Vol. I. Cont lining, a fhort View of the Engltjh Hiftory : With Reflections Political, Hiftorical, Civil, Phy- fical, and Moral ; on the Reigns of the Kings ; their Charac- ters and Manners ; their Succeflion to the Throne, and all other remarkable Incidents to the Revolution 1688, drawn from authentick Memoirs and Manufcripts. Vol. II. Con- taining, Hiftorical and Critical Remarks on Biihop Burnet\ Hiftory of his own Time. To which is added, a Poftfcript In anfwer to the London Journal of the 30th of January^ and 6th of February, 1724-5.