. ■■/'^''■ii' j^fflj ■iillnipjjiill |:";;'!:;r ':r':v'^;;si^'': H||i:|/:fl; mA^:1 ;!':; '"'■; '."''■ '■ ^H|'|:j| J| ■1 ■ ■ I'v ■::■• :;: .m -;;:;■ ;..i T'> V :^: 'Ji 'ii.' <^' ^a^si5^^9s^n«&=?:*^:?^^j'!.^-^-;j »i&:i^i-^'-. ^m'^'^k&^^-:^p0}z^"::^^^^^^-!^'s^^ -•^-- ^.j»VV%. DERKEVEY LIDRARY UNIVLSSITY OF CAUFC RNIA '^. V Cjk Copyrighted, March, 190a, by Century Art Co., Phila, ^.^pynghtcd, March^ 190a, by (Jemury Art Co., Phila. Digitized by the Internet Archive in 2008 with funding from IVIicrosoft Corporation http://www.archive.org/details/catholicchurchalOOdodrrich The Catholic Church Alone The One True Church of Chrisl^ PUBLISHER'S ...WARNING Thif Publlcitinn Is of • special ilze and under no consideration will It be offered for sale In book stores and Is obtainable only through a duly appointed representative, j^e vt-iume contains 6ia Royal Quarto pages, equal 101234 ordinary book pa^es. Ail parties are warned against offering this puhll- catlon other than to sub- scribers, as the same la pnitecled by United States and International Copyright Laws. And 1 say to thee ; That thou art Peter and upon this rock 1 will build my Church, and the gates of hell shall not prevail against it. — Matthew xvi. 18-19. And I will give to thee the keys of the kingdom of heaven. And whatsoeyer thou shalt bind upon earth, it shall be bound in heaven, and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven ...... SUMPTUOUSLY ILLUSTRATED WITH FAMOUS PAINTINGS BY THE GREAT MASTERS 5/^ VOLUMES IN ONE BY THE DISTINGUISHED EXPONENTS OF CATHOLICISM REV. HENRY DODRIDGE, D. D. REV. HENRY EDWARD MANNING, D.D. REV. F. LEWIS, of Granada REV. STEPHEN KEENAN REV. BERNARD VAUGHAN, S. J. REV. THOMAS N. BURKE, O. P. Introduced by Rev. M. A. White, O S. A. 1903 CATHOLIC EDUCATIONAL COMPANY NEW YORK PHILADELPHIA .■^■•^.•>l..^.-^>-^>.-^k-^> LOAN STACK Jj^ r^^^M^BE 1 ^€€ \ i^^^m 1^ 1 ^*T^ -» . If' ' iFfi ' ii flB 1 v^iW'l'iiilH ^v'ii ^=. 1 1= ■'^ ^ L -■—T— »- 1 =% f w Copyright, 1899 By J. JOSEPH STALEV « ^!l O * -^ >^ 1^ ^- '^- ^^ * 1=;^ ^:i July a-Itli, 1599. Ceiisor Deputatus. miriwatttr: I ijl n^icljael ^ugustiiie, July S7tl!, 1599. ^rclibishop of I]ew York. 1^^ S K\-M 1^"^ -* — * — a& — © — * — * — -*- 424 Apaatolic DalagBtinn 201 I Straat.N.W. Washington. D. C. .^^V-JS^^ .^^ £^X^ ^^9^.y.. (flarJriitaX'a Kisiintrtce. 40a K.^CiptrUz St. y^. x^s-'ffs /^^h ^c.■^i^ '^^^ ' '<^ / y /^~' '^-^ ^^ One Lord, one faith, one baptism ; One God and Father of all. — Ephes. iv. 5, 6. These words of the great apostle of the Gentiles show clearly that it is not a matter of indifiference what faith or religion we profess. We often hear the expression from so-called enlightened men : "It is all the same to what religion we belong, we can be saved in any if we only believe in G>jd ?nd live uprightly." But this assertion is impious I Consider, my dear Christian, there is but one God and this one God has sent only one Redeemer, and this one Redeemer has preached but one Doctrine and has established but one Church. Had God wished that there should be more than one Church, then Christ would have founded others. Jesus, knowing the will of His Father, the eternal God, founded only one Church — the Catholic Church. Iragcr of Hati« OGOD of patience, of consola- tion and of hope, fill our hearts with peace and joy, and grant that we may become per- fect in all good, and by haith, Hope and Charity attain the promised sal- vation. flB*®**!®©*®******®**** " I lay down my life for my sheep." — John x. IS. WHAT HAS CHRIST OBTAINED FOR US BY HIS DEATH? The remission of our sins, the grace to lead a life pleasing to God in this world and eternal happiness in the next, for which we now fondly hope ; with secure confidence may we now expect and most assuredly will obtain, if we do not fail on our part. What are the means of obtaining eternal happiness ? The grace of God, that is, His continual assistance, is the practice of the divine virtues, Faith, Hope and Charity, the keeping of God's commandments, the frequent use of the sacraments, and constant prayer. These means must be diligently employed, for God, who, as Saint Augustine says, " created us without us," will not save us without us, that is, without our co-operation. We should keep this lesson cons<^antly before our minds as our guiding star, pointing out the way to heaven. »?m^r^^^M Omy God I I love Thee above all thin^ with my whole heart and sonlf b e cause Thou art all- good and worthy of all love. I love my nrighfeor as myself for the love of Thee. 1 lorgive all who have injuied me and ask pafdon of all whom I have injured. '^Cbaritv covereth a multitude of sins** Epistle I Peter iv. 7-11. Dearly beloved, be prudent and watch in prayers. But before all things have a mutual charity among yourselves; "for charity covereth a multitude of sins." Using hospitality one towards another without murmuring ; as every man hath received grace, ministering the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the words of God ; if any man minister, let him do it as of the power which . God administereth ; that in all things God may be honored through Jesus Christ. ^ Nothing renders us more worthy of the snnctifying grace of the Holy Ghost than the practice of this virtue — Charity. We should always speak kindly of ou- neighbor. Be generous towards the poor out of the means which God has given us, in imitation of De La Salle, Founder of the Brothers of the Christian Schools, who distributed his vast xjrtune among the poor, and who was canonized by Pope Leo, May 24, 1900. corporal distempers a total loss of appetite, which no medicine can restore, forbodes certain decay and death ; so in the spiritual life of the soul, a neglect or disrelish of pious readings and instruction is a most fatal symptom. What hopes can we entertain of a person to whom the science of virtue and eternal salvation doth not seem interesting or worth his application ? " It is impossible," says St. Chrysostom, " that a man should be saved, who neglects assiduous pious reading." No less- criminal and dangerous is the disposition of those who mis- spend their precious moments in reading romances, which fill the mind with a worldly spirit, with a love of vanity, pleasure, idleness, and trifling, which destroy and lay waste all the generous sentiments of virtue in the heart, and sow there the seeds of every vice, which extend their influence over the whole soul. Who seeks nourishment from poison ? What food is to the body, that our thoughts and reflections are to the mind : by them the affections of the soul are nourished. The chameleon changes its color as it is affected by sadness, anger, or joy, or by the color upon which it sits; and we see an insect borrow its lustre and hue from the plant or leaf upon which it feeds. In like manner, what our meditations and affections are, such will our souls become, either holy and spiritual, or earthly and carnal. By pious reading the mind is instructed and enlightened, and the affections of the heart are purified and inflamed. Reading religious books is commended by St. Paul as the summary of spiritual advice. (2 Tim. 14, 13.) Devout persons never want a spur to assiduous reading, or meditation ; they are insatiable in this exercise, and according to the golden motto of Thomas a Kempis, they find their chief delight in a closet with a good book. Worldly and tepid Christians stand certainly in the most need of this help to virtue. The world is a whirlpool of business, pleasure and sin. Its torrent is always beating upon their hearts, ready to break in and bury them under its flood, unless frequent pious reading oppose a strong fence to its waves. The more deeply a person is immersed in its tumul- tuous cares, so much the greater ought his solicitude to be to seek repose, after the fatigues and dissipations of business and companj"^ ; to plunge his heart by secret prayer in the ocean of the divine immensity, and by pious reading to afford his soul some spiritual reflection; as the wearied husbandman, returning from his labor, recruits his spent vigor and exhausted strength by allowing his body necessary refreshment and repose. Our Lord and Saviour, Jesus Christ, has declared that He was sent by His heavenly Father " to preach the Gospel to the poor." (Luke iv. 18.) " Let us go," said He to His Apostles, " into the (5) f, PREFACE. neigliboring towns and cities, that I may preach there also, for to this purpose am I come." (Mark i. 38.) The mission of Jesus Christ was and is to be continued by his priests: "As the Father hath sent me, I also send you." Immediately before ascending to heaven. He again laid and impressed upon all pastors of souls that the most important duty is that of preaching. His last solemn word to those whom He charged to continue His work is : " All power is given to me in heaven and on earth. The universe belongs to me by title of heritage. Already heaven is acquired by my labors and sufferings. The earth remains to be conquered, and I rely on you, my Apostles, my priests, to subdue it to the empire of my grace : Go, then, and teach all nations, and preach my Gospel to every creature." Incompliance with this obligation "the Apostles went forth and preached everywhere" (Mark xxvi. 20), in the face of all kinds of opposition. "They obeyed God rather then men." (Act v. 29.) St. Paul would not even allow any one to regard as a merit his zeal to announce the Gospel. To preach was for him, as he tells us, a necessity. He uttered against himself a kind of anathema if ever he neglected so sacred a duty: "Woe to me if I do not preach the Gospel." What he most emphatically insisted on, in his Epistles to Timothy and Titus, was the duty of preaching the word of God. He adjures his two disciples and all pastors of souls, by all that is most holy and awful; he adjures them by the presence of God, and of Jesus Christ, by his future coming, by his eternal reign, to preach the word of God, to preach it in season and out of season — to use all persuasive means which the most ardent charity inspires: "I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom, preach the word; be instant in it in season and out of season; reprove, entreat, rebuke in all patience and doctrine." (2 Tim. iv. i, 2.) Hence the Church has never ceased to exhort her pastors to discharge most faithfully their duty of preaching the word of God. In one of her canons she ordains that, if a priest having charge of souls shall fail to give them the bread of the word of God, he shall be himself deprived of the Eucharistic Bread; and if he continue in his criminal silence, he shall be sus- pended. The preaching of the word of God has, indeed, always been the great object of the solicitude of the Church. The Council of Trent arms the bishops with her thunders, and charges them to inflict her censures upon those mute pastors whom the Holy Ghost has branded as "dumb dogs, not able to bark." (Isa. Ivi. 10.) The all important duty of giving religious instruction was never more binding, and more necessary to be complied with, than it is in our age. What the Fathers of the Council of Trent say on this duty applies more emphatically to our age and country : "As the preaching of the divine word," they say, "should never be interrupted in the Church of God, so in these days it becomes necessary to labor, with more than ordinary zeal and piety, to nurture and strengthen the faithful with sound and wholesome doctrine, as with the food of life : for false prophets have gone forth into the world, (i. John iv. i), with various and strange doc- trines (Heb. xiii. 9), to corrupt the minds of the faithful, of whom the Lord has said; I sent them not, and they ran; I spoke not to them, yet they prophesied. (Jer. xxiii. 21.) " In this unholy work their impiety, versed as it is in all the arts of Satan, has been carried to such extremes, that it would seem almost impossible to confine it within bounds; and did we not rely on the splendid promises of the Saviour, who declared that He had built His Church on so solid a foundation that the gates of hell shall never prevail against it, (Matt. xvi. 18), we would be filled with most alarming apprehensions, lest, beset on every side by such a host of enemies, assailed by so many and such formidable engines, the Church of God should, in these days, fall beneath their combined efforts. Not to mention those illustrious states, which heretofore PREFACE. 7 professed, in piety and holiness, the Catholic faith, transmitted to them by their ancestors, but are now going astray, wandering from the paths of truth, and openly declaring that their best claims of piety are founded on a total abandonment of the faith of their fathers, — there is no region however remote, no place however securely guarded, no corner of the Christian republic into which this pestilence has not sought secretly to insinuate itself. Those who proposed to them- selves to corrupt the minds of the faithful, aware that they could not hold immediate personal intercourse with all, and thus pour into their ears their poisoned doctrines, by adopting a different plan, disseminated error and impiety more easily and extensively. Besides those voluminous works| by which are sought the subversion of the Catholic faith, they also composed innumerable smaller books, which veiling their errors under the semblance of piety, deceived with incredible facility the simple and the incautious." (Preface to the Catechism of the Council of Trent.) "It is, indeed, incumbent upon the ministers of the altar," says our Holy Father, Pius IX, in his address of 1877 to the Lenten preachers, "to lift up their voices as loudly as possible, to save society from the abyss." "Cry," says the Lord to the pastor, "cease not, lift up thy voice like a trumpet, and show my people their wicked doings." (Isa. Iviii. i.) " If thou dost not speak to warn the wicked man from his way, that wicked man shall die in his iniquity, but I shall require hi^ blood at thy hand." (Ezek. xxxiii. 8.) Now, if we see such perverse zeal in the ministers of Satan to spread, by all possible means, their doctrines, with what zeal should not Christians, and especially Christian Pastors, be moved to make known the Gospel truths, and repeat them in season and out of season, regardless of fastidious minds which are displeased when a priest repeats a thing and goes over old, but necessary ground again. "What," exclaims St. Francis de Sales, — "what, is it not necessary, in working iron, to heat it over and over again, and in painting to touch and retouch the canvas repeatedly ? How much more necessary is it to repeat the same thing again and again, in order to imprint eternal truths on hardened intellects, and on hearts confirmed in evil: St. John, the Baptist, and the Apostle St. Paul spoke from their prison walls ; St. Peter spoke freely and forcibly before the ancients, saying that it is better to obey God than men ; and the Apostle St. Andrew spoke from the wood of the cross." When in Japan, St. Francis Xavier climbed mountains, and exposed himself to innumerable dangers, to seek out those wretched barbarians in the caverns where the}' dwelt like wild beasts, and to instruct them in the truths of salvation. St. Francis de Sales, in the hope of converting the heretics of the province of Chablais, risked his life by crossing a river every day for a year, on his hands and knees, upon a frozen beam, that he might reach and preach to those stubborn men. St. Fidelis, in order to bring the heretic of a certain place back to God, cheerfully oflfered up his life for their salvation. The first part of this book, written by the Rev. Father Dodridge, D. D., embraces the Twelve Articles of the Creed, The Ten Commandments, The Seven Sacraments, Sin and its Effects on the Soul, Death, Judgment, Hell and Heaven, The Lord's Prayer beautifully explained. The Hail Mary explained. The Ceremonies of the Church are clearly defined. It is very important that every Catholic should understand these subjects thoroughly, so as to have an enlightened knowledge of the real beauty of his religion. As children we learned our Catechism in the order of question and answer, so the author indulged the hope that by adopting a similar style of instruction he would awaken memories of our youth, and thereby induce us to perfect, as far as possible, the work began in childhood. If we see a builder lay the foundation stone of a house, and then throw aside his implements of labor, and leave the house unfinished, we characterize him as insane. How much more should we condemn the young man or wOman, who will endeavor 8 PREFACE. to persuade himself or herself, that having learned the Catechism that he or she is properly instructed in the faith. This is a delusion. The Catechism is the groundwork — the foundation stone ; but we must finish the structure. We must enlighten the heart and soul by instructive reading. In this part of the book the author proves, defines and explains the sublime truths of our holy religion so that we can see them reflected as the mirror reflects our shadow. The second part of this work, written by the distinguished Rev. Henry Edward Manning, D.D., in a profound and scholarly way, proves the Catholic Church alone to be infallible. This he makes clear from the promise of Christ to St. Peter, in the sixteenth chapter of St. Matthew, where he says, " Thou art Peter, that is a rock, and upon this rock I will build my Church, and the gates of hell shall not prevail against it," Matt. i6: i8. He shows how this Church has withstood persecution from the day of her establishment to the present time, and that although the powers of darkness will never cease to make war upon her, their eff"orts will always be as vain as the winds and the rain against a house that is built upon a rock, and as her faith has stood the shock both against the attack of Jews and Pagans, and the deceitful reasoning of Arians, Nestorians, Butychians, Donatists and Pelegians, so will it remain immovable to the world's end. The third part of this book, written by the Rev. F. Lewis, points out the motives which should urge us to lead truly Christian lives. He shows us the deep love which our Divine Lord cherishes for each one of us, so that he became man, assumed our infirmities, and by his death on the cross satisfied his off^ended Father, and thus opened heaven and purchased man's redemption. Here he points out, like a guiding star, the way to follow in order to save our souls. He proves that this world is short, dangerous, blind and deceitful. That it is a barren soil, a wood full of thorns, a green meadow full of snakes, a garden luxuriant in flowers but no fruit, a river of tears, a fountain of cares, a sweet poison and a pleasing frenzy. The fourth part of this work, written by the Rev. Stephen Keenan, is of priceless value. This profound scholar conducts the reader, step by step, through the sublime mysteries of our holy religion, from the morning of creation to the present day. The questions are asked, and the answers and proofs follow, so that the simplest child can understand his religion by making a study of it. This eminent divine, who spent his whole life in acquiring a thorough knowledge of our faith, gives us in this work the embodiment of his masterly knowledge in expounding our religion, so that the reader having made a studjj^ of this part stands prepared to answer all questions put him by non-Catholics. Here too we find this learned priest reviewing both the Old and New Testaments, explaining their sacred mysteries in the plainest manner, and as the Sacred Scriptures are written in mystery as laid down by St. Peter ; this is an important part of the book — a guide and key to our religion. The fifth part of this book is by the Rev. Father Vaughin, S. J. His subject is one of peculiar interest. In his own masterly way he reviews Protestantism from its birth to the present hour. This contribution I regard as of rare value. The sixth part of this book is from the pen of Pope Leo XIII., on Americanism. The controversy which has been going on for some time, has been set at rest by the Holy Father. PREFACE. 9 The life of Father Hecker, the Paulist, recently translated into French, advocated the philosophy of making some concessions to Protestantism, to wean them over to the True Church of Christ, and on this point the Bishops of the Church in this country were somewhat divided and His Holiness seeing this, speaks with the power and authority of Christ, that he cannot yield up any portion of that divine treasure handed down to him, step by step, from Christ himself. The last chapter of this work is taken up with priceless gems selected from the sermons of the immortal Father Thomas N. Burke, the Dominican. One of these sermons is worth more than the entire book costs, composed by him who electrified the Catholic world by the charm of his eloquence, and vanquished England's boasted historian, James Anthony Fronde. I consider this book, " The One True Church," one of the most useful and instructive ever published in this country, and therefore I trust it will find its way into every Catholic family. This book strips schism of her mask, and stops the mouth of heresy. It points out with an evidence not to be impeached the day of separation ; when Protestantism was born, and the hour of revolt and rebellion; when the heretic said, like Lucifer, in the pride of his heart, " I will not serve." If there ever was a work which rendered almost visible and tangible to men that promise of the Redeemer to this Church, " And the gates of hell shall not prevail against her," surely this work is " The One True Church." If infidelity, immorality and heresy have opened wide their mouths and are everywhere devouring their victims, is it not a blessing from God that the children of the Church should be preserved from them, and fed with the wholesome food of pious reading ? The reader will see that the Catholic Church has withstood the persecutions of 1900 years. The Catholic Church having triumphed over her enemies, stands to-day more proud, more vigorous than ever, having the laurel wreath of victory entwined around her virgin brow. REV. M. A. WHITE, O. S. A. PAOB. THE CATHOLIC RELIGION EXPOUNDED 17 The Creed Defined 17 The Second Article of the Creed . 23 The Third Article of the Creed 29 The Fourth Article of the Creed 30 The Fifth Article of the Creed ' 32 The Sixth Article of the Creed 34 The Seventh Article of the Creed 35 The Eighth Article of the Creed 37 The Ninth Article of the Creed , 40 The Tenth Article of the Creed 64 The Eleventh Article of the Creed 66 The Twelfth Article of the Creed 68 EXPLANATION OF THE TEN COMMANDMENTS 70 The First Commandment 70 The Second Commandment 81 The Third Commandment 82 The Fourth Commandment 83 The Fifth Commandment 85 The Sixth Commandment 87 The Seventh Commandment 88 The Eighth Commandment 91 The Ninth Commandment 95 The Tenth Commandment 95 COMMANDMENTS OF THE CHURCH EXPOUNDED 97 SACRAMENTS IN GENERAL EXPOUNDED 106 Baptism Expounded no Confirmation Expounded 113 The Eucharist Expounded 115 PENANCE EXPOUNDED 133 Extreme Unction Expounded 140 Holy Orders Expounded 141 Matrimony Expounded 144 EXPOUNDING OF SIN 148 The Seven Deadly Sins Expounded 151 The Three Theological Virtues Expounded 155 The Four Cardinal Virtues Expounded 160 Religion Expounded 162 Laws Expounded 162 SCRIPTURE, TRADITION, COUNCILS, AND HEAD OF THE CHURCH EXPOUNDED • . . 164 The Four Last Things Expounded 170 The Lord's Prayer Expounded 174 The Hail Mary Expounded 176 Ceremonies in General Expounded 178 Particular Ceremonies Expounded 179 SHORTEST WAY TO END DISPUTES 191 Chapter I. — Section I. — Infallibility Promised by Christ to His Church . 191 Section II. — The Means Promised by Christ, to Render His Church Infallible 194 Section III. — The Faith of the Ancient Church Relating to the Matter Under Debate 197 Chapter II. — Section I. — The Distinction between Fundamentals and Non-Fundamentals, Examined . . 200 Section II. — The First Part of the Distinction Renders the First Reformers and Their Respective Churches Inexcusable 203 (") la CONTENTS. PAOB. Section III. — The Second Part of the Distinction Contradicts the Word of God 207 Section IV. — It Gives the Lie to the Nicene Creed 209 Section V. — It Destroys All Certainty in Matters of Faith 210 Section VI. — It Renders All Church Authority Precarious 213 Chapter III. — The Church in Connnunion with the See of Rome, Has Alone, a Just Title to Infallibility . 216 Chapter IV. — The Church of Rome Vindicated 221 Section I. — ^The State of Religion in Christendom Before the Pretended Reformation 221 Section II. — The Antiquity of the Doctrine Called Popery Proved from Protestant Writers .... 224 Chapter V. — Popery as Ancient as Christianity 228 Section I. — No Christian Church Teaching a Doctrine Opposite to Popery, Ever Appeared in the World Before It 228 Section II. — Thfc Same Arguments Continued 232 Section III. — Objections Answered 237 Section IV. — The Adviser's System Concerning the First Establishment of Popery , . 241 Chapter VI. — The Character of the Capital Reformer Considered 246 Section I. — He Had No Ordinarj' Mission 246 Section II — I^uther Had No Extraordinary Mission 251 Section III. — His Doctrine Concerning Free- Will, Repentence, and Good Works 253 Section IV. — His Doctrine Concerning the Legislative Power 254 Section V.— Luther No Slave to Truth 254 The Declaration of the Duchess of York, Concerning the Occasion and Motives of Her Conversion . 256 HOW TO SHUN EVIL ; OR, THE SINNER'S GUIDE 261 Chapter I. — Of the First Motive that Obliges Us to Virtue and the Ser\'ice of God, Considering in Itself ; and of the Excellency of His Divine Perfections 261 Chapter II. — Of the Second Motive that Obliges Us to Virtue and the Service of God, Which Is, the Benefit of Our Creation 267 Chapter III.— Of the Third Motive that Obliges Us to Serve God, Which Is, the Benefit of Our Preserva- tion and Direction 272 Chapter IV. — Of the Fourth Motive that Obliges Us to the Pursuit of Virtue, Which Is, the Inestimable Benefit of Our Redemption 277 Chapter V. — Of the Fifth Motive that Obliges Us to Virtue, Which Is, the Benefit of Our Justification . . 283 Chapter VI. — Of the Sixth Motive that Obliges Us to the Love of Virtue, Which Is, the Benefit of Divine Predestination 290 Chapter VII. — Of the Seventh Motive that Obliges Us to the Pursuit of Virtue, Which Is, Death, the First of the Four Last Things 293 Chapter VIII. — Of the Eighth Motive that Obliges Us to the Pursuit of Virtue, Which Is, the Last Judg- ment, the Second of the Last Four Things 300 Chapter IX.— Of the Ninth Motive that Obliges Us to Virtue, Which Is, Heaven, the Third of the Four Last Things 304 Chapter X. — Of the Tenth Motive that Obliges Us to Love Virtue, Which Is, the Fourth of the Four Last Things, That Is, the Pains of Hell 311 Chapter XI. — Of the Eleventh Motive that Obliges Us to the Pursuit of Virtue, Which Is, the Inestimable Advantages Promised It in This Life 319 Chapter XII. — Of the Twelfth Motive that Obliges Us to the Pursuit of Virtue, Which Is, the Particular Care the Divine Providence Takes of the Good, in Order to Make Them Happy, and the Severity with Which the Same Providence Punishes the Wicked. — The First Privilege 324 Chapter XIII. — Of the Second Privilege of Virtue, that is, the Grace of the Holy Ghost Bestowed upon Virtuous Men 332 Chapter XR\ — Of the Third Privilege of Virtue, Viz., Supernatural Light and Knowledge 334 Chapter XV. — Of the Fourth Privilege of Virtue, That Is, the Consolations Which Good Men Receive from the Holy Ghost 339 Chapter XVI.— Of the Fifth Privilege of Virtue, Viz., the Peace of Conscience, Which the Just Enjoy and of the Inward Remorse that Torments the Wicked 347 Chapter XVII. — Of the Sixth Privilege of Virtue, Viz., the Hopes the Just Have in'God's Mercy, and of the Vain Confidence of the Wicked 352 Chapter XVIII. — Of the Seventh Privilege of Virtue, Viz., the True Liberty Which the Virtuous Enjoy, and of the Miserable and Unaccountable Slavery the Wicked Live in 358 Chapter XIX. — Of the Eighth Privilege of Virtue, Viz., the Inward Peace and Calm the Virtuous Enjoy, and of the Miserable Restlessness and Disturbance the Wicked Feel Within Themselves 369 Chapter XX. — Of the Ninth Privilege of Virtue, Viz. , that God Hears the Prayers of the Just, and Rejects Those of the Wicked 376 Chapter XXI. — Of the Tenth Privilege of Virtue, Which Is, the Assistance Good Men Receive from God in Their Afilictions; and of the Impatience, on the Contrary, with Which the Wicked Suffer Theirs 380 CONTENTS. 13 PAGE. Chapter XXII.— The Eleventh Privilege of Virtue, Which Consists in the Care God Takes to Supply the Temporal Necessities of the Just 385 Chapter XXIII.— The Twelfth Privilege of Virtue, Which Is, the Quiet and Happy Death of the Virtu- ous: and, on the Contrary, the Deplorable End of the Wicked 390 Chapter XXIV. — Against the First Excuse of Those Who Defer Changing Their Lives, and Advancing in Virtue, till Another Time 399 LIFE OF POPE LEO XIII AND IMPORTANT EVENTS DURING HIS PONTIFICATE . 401 The Pope's Birthplace 403 At Benevento and Perugia ' 404 Archbishop Pecci at Perugia 405 Cardinal Pecci is Elected Pope ■ 407 Tlie Coronation 408 Encyclical on Socialism and Communism , 410 Pope Leo's Homage to St. Thomas 415 Encyclical on Marriage and Divorce 415 His Success with European Governments 415 His Appointments in America 415 Letters of Condolence 416 The Holy Father's Love for Ireland 417 The Boston Committee to the Clergy and People of Ireland 418 Pope Leo's Private Mass 420 The Holy Father's Faith in Ireland 423 The Plenary Council at Baltimore (1884) .... 424 Important Events 430 Pope Leo XIII Mediates between Germany and Spain 430 Pope Leo and Italy 431 Fiftieth Anniversary of Pope Leo's Priesthood 432 The Golden Rose 433 Pope Leo and the French Republic 433 Death of Cardinal Pecci 434 Encyclical on the Labor Question 435 The Pope's Golden Jubilee — Sixty Thousand Persons Crowd the Great Cathedral 436 Ireland's Congratulations 437 England's Congratulations 437 America to the Pope . 437 Pope Leo on "Americanism" 437 The Underlving Principle 438 All Things to all Men , 438 Teaching and Governing 438 Differences Pointed Out 439 Liberty not License 439 No Thought of Wrong or Guile 440 Law of God's Providence 440 Those Liable to Stray 440 Virtue, Nature and Grace 441 No Merely Passive Virtue 441 Contempt of Religious Life 442 A Fuller and Freer Liberty 442 No Difference of Praise 442 Let Those be Set Apart 442 The Question of Americanism 443 Pope Leo and the Spanish-American Difficulty 444 Rome in the Holy Year 1900 444 How the Pontiff Spends the Day 445 The Pope's Body Servant ..'....' 445 The Pope's Personality 446 Where He Seeks Solitude . 446 Our Holy Father's Great Endurance 447 14 CONTENTS. PACK. THE CATHOLIC RELIGION DEFINED 453 Preliminary Chapter. — General Idea of Religion 453 Chapter I. — On God ■. 456 Section I. — On the Existence of God 456 Section II. — On the Nature of God and His Perfections 457 Section III. — On the Unity of God 458 Section IV. — On the Trinity of Persons in God • ■ , . 459 Chapter II. — On the Works of God 460 Section I. — On the Creation of the World 460 Section II. — On the Creation of Angels 461 Section III. — On the Creation of Man 462 Section IV. — On theTerrestrial Paradise and the State of Innocence 463 Chapter III. — On the Sin of Man, and Its Consequences 464 Section I. — On the Sin of Our First Parents 464 Section II. — On the Punishment of the First Sin of Man, and on Original Sin 465 Section III. — On the Necessity and the Promise of a Redeemer 466 Chapter IV. — Abridged History of Religion from the Fall of Man till the Coming of the Messiah .... 467 Section I. — In What Way Men Were to be Sanctified Before the Coming of the Messiah 467 Section II.— The Lives of Adam, Eve, and Their Children, After the Fall 468 Section III. — On the Corruption of the Human Race, and the General Deluge 469 Section IV. — On the State of the World, from the Deluge to the Vocation of Abraham 470 Section V. — On the Promises of God to Abraham, and on the Posterity of that Holy Man ... 471 Section VI. — On Isaac and Jacob, from Whom All the Jews Have Descended 472 Section VII. — The Servitude of the Israelites in Egypt, and Its Cause ...... 473 Section VIII. — The Deliverance of the Israelites by Moses, the Paschal Lamb, and Passage of the Red Sea 474 Section IX. — The Journey of the Israelites to Mount Sinai; the Bitter Waters; the Manna, etc . . 476 Section X. — The Law Given to the Israelites, and the Blood of the Covenant 478 Section XI. — Moses on Mount Sinai , 479 Section XII.— The Golden Calf, the Punishment Whiclr Followed; the Veil; the Choice of Aaron and the Levites 480 Section XIII. — The Spies ; Murmur and Sedition of the Israelites ; Their Punishment ; Reward of Caleb and Josue 48 1 Section XIV. — The Waters of Contradiction ; the Brazen Serpent ; Prediction of Baalam ; and Death of Moses , 482 Section XV. — Conquest and Distribution of the Land of Promise, Under the Guidance of Josue, and State of the Israelites Under the Judges 483 Section XVI. — The State of the Israelites Under the Kings, and on Saul and David 484 Section XVII. — On Solomon and the Temple of Jerusalem 485 Section XVIII. — Division of the Tribes Under Jeroboam, and State of the People of God Under the Kings of Juda and Israel .- 486 Section XIX. — On the Prophets and Their Prophecies 487 Section XX. — Dispersion of the Ten Tribes — Babylonish Captivity — Return and Re-Establishment of the Jews 489 Section XXI. — State of the Jews, from the Babylonish Captivitj' till Their Total Ruin by the Romans 490 Section XXII. — The Morality and Religion of the Jews, from the Babylonish Captivity till the Coming of the Messiah 492 Section XXIII. — On the State of the Gentile People, from the Vocation of Abraham to the Coming of the Messiah 493 Chapter V. — On the State of Religion after the Coming of the Messiah 494 Section I. — On Jesus Christ. Proofs of the Coming of the Messiah, by the Accomplishment of the Prophecies in the Person of Christ 494 Section II. — On Jesus Christ, or the Messiah 498 Section III. — Historj' of the Incarnation 499 Section IV. — History of Jesus Christ, from His Temporal Birth till His Retirement into Egypt . . 500 Section V. — Life of Christ till His Baptism, and the Life of St. John the Baptist 502 Section VI. — Continuation of the Life of Christ till the End of the First Year of His Preaching . . . 503 Section VII. — The Second Year of Christ's Mission 504 Section VIII. — Continuation of the Life of Christ 505 Section IX. — Transfiguration of Jesus Christ 506 Section X. — Life of Christ Continued till the End of the Third Year of His Mission 507 Section XI. — Life of Christ Continued till After the Institution of the Holy Eucharist 508 CONTENTS. ■ 15 PAGK, ¥ Seotion XII. — On the Discourse Delivered by Jesus After His Last Supper 509 Section XIII. — ^Jesus in the Garden of Olives 509 Section XIV. — ^Jesus Before Caiphas 510 Section XV. — Jesus Condemned to Death by Pilate 511 Section XVI. — On the Prophecies Which Regard the Death of Jesus 512 Section XVII.— Why and for Whom Did Christ Die, and How Did He Satisfy for Sin— the Descent into Hell 513 Section XVIII. — The Resurrection of Christ, His Appearances Afterwards, and His Life till His Ascension 514 Section XIX. — The Ascension — A General Notion of the Qualities of Christ in Heaven 515 Section XX. — The Qualities of Jesus with Relation to His Father and with Relation to His Creatures 516 Section XXI. — The Qualities of Jesus with Relation Men 517 Section XXII.— Descent of the Holy Ghost 519 Section XXIII. — The Preaching of the Gospel to the Samaritans and the Gentiles 520 Section XXIV. — List of the First Persecutions 521 ChvpTER VI. — On the Church 523 Section I. — The Church of Chrisi; Her Visibilitj- ; General Idea of Her Distinguishing Marks . . . 523 Section II. — The Unity of the Church 524 Section III. — The Union of the Members of the Church; the Communion of Saints 525 Section IV. — The Sanctity of the Church 526 Section V.— The Catholicity of the Church 528 Section VI. — On the Title of Apostolicity Given to -the Church 528 Section VII.— The Church, Called Roman and Catholic, Is the Only True Church of Christ .... 529 Section VII. — On the Combats and Struggles of tlie Church Against Her Enemies 532 Section IX. — Combats of the Church Against Infidels, Jews, Heretics, etc 533 Section X. — The Principal Sects, the Fathers Wlio Refuted Their Errors, and the Councils Which Condemned Them 534 Section XI. — The Struggles of the Church Against Bad Christians 541 Section XII. — On the Advantages We Derive from the Church , 541 LIFE AND LABORS OF SAINT DE LA SALLE 543 PROTESTANTISM UP TO DATE 555 HEADLESS CHURCHES 559 THE FIRST PRIEST OF AMERICA 562 PLEDGES AND PERFORMANCES 570 THE HOLY CATHOLIC CHURCH -575 THE GROUPINGS OF CALVARY 588 CHRIST ON CALVARY 598 i nM » BBM >8> :^ ^ ^:coo»coc«sured her that, by the iiiefTable virtue of the Holy lihost, she should conceive, bear a son, and still remain a virgin And Mary said : Heh«>ld the handmaid The Flight into Egypt. An angel in the night informed Joseph that Herod intended to destroy the child, and admonished him to save both Jesus and Ills mother by a speedy flight into Egypt. He rose n|>on the first notice that was given him, took the child and His mother and ml out on the perilous journey, uncertain wlien or whether he should ever return or not. The love he bore to Jesus, the desire he had of serving llim to the extent of his power, softened every hanlsbip, and made him forget the labors of an unexiieoted banishment If once assurol of the divine wiU, let us follow it without fear. (Matt. U.) Rest During the Flight. Jesus might have rendered Himself invisible, or by a visible exertion of His power might have disarmed Hetod ; but He chose to fly, for the encoumge- uient of those who were afterwards to sulTer bunishment for His sake. liy His own example He would instnict His followeisthat in theheatof iiersecuUon they may laudably fly to save their lives, in the hope of some future good. We may venture to acivpt with devout belief the pious and beautiful legends of the miraculous interposition of tiod in behalf of His beloved pilgrims. " He hath given Ills angels charge over thee: to keep thee in all thy waj-s." (I's 90. 11.) The' Holy Family. St. JOdeph Is the bead of the Roly Family : he earns a livelihuot all the.se words, iionderiug them in their heart (Luke II. l;i.) Bill this meditation dues not iniiiede her in the discharge of her hoiischiild duties, for Jesus occupies both her heart and her hands Three times a year tlie Jews were obliged to visit the Temple at Jerusnlein, The parents of Jesus willingly complied with this requirement of the law, Jesus did not ai'comiuiny them on these pil- grimages till He was twelve years old, and then the journey brought tl}eni great sorrow. Jesus Amidst the Doctors. " His parents went every year to Je- rusalem, at the solemn day of the I>a.sch And when lie was twelve years old, they going up into Jerusalem ac- cording to the custom of the feast, and having fullilled the days, when they returned the Child Jesus remained in .leriisideiii. and His parents knew it not. And thinking that He was in the com- I>any, they came a day's journey, and sought II nu among their kinsfolk and uoqiiaintani'e. .\ui\ not (Indinj; Hiin, they returned into Jerusalem, seeking Him. And it came to puss that after three days they found llim in the Temple, sitting in the midst of the dix'tors, hearing them, and tusking them questions. And all that heard llim were a.stonished at His wisdom and at His answers" (St Luke, II ) Jesus Assists St. Joseph at Work. "And seeing lliin. they wondered. And His mother said to llim : Son, why hast Thou done so to us? Behold Thy father and I have sought Thee sorrow- ing. .\nd he said to them : How is it that you sought me? Did you not know that I miBt be about my Father's business? .\nd they understool not the word that He spoke unio them. And He went down with them, and came to Nazareth, and was subject to them." (Luke II, iS-^1 ) From His twelfth to His thirtieth year Jesus dwelt with Mary and Joseph in their humble hone at Xazareth. a I- vancing" in wisd rnandaTe. and gr.u-e with God and men." helping ■'t. Joseph at his work. " Is not this the i-arpeii- ter's sou?" (Matt . XIII. 5.5 i Baptism of Jesus- "Then cometh Jesus from Galilee to the Jordan unto John, to be baptized by him But John stayed Uim, saying; I ought to be baptized by Thee, and Thou comest to me? And Jesus an- swering, said to him : Suffer it to be so now: for it becometh us to fulfill all justice. Then he suffered Him .^iid Jesus being baptized, forthwith came out of the water ; and Ip, the heavens were opened to llim ; and He saw the Spirit of tiod descending as a dove, and (»>ining upon Him. And behold a voice fmm heaven, saying: This is my beloved 8on. in whom' 1 am well pleaseii " By (iisbaptismin the Joi-ilan Jesus consecrated and sanctioned Hie baptism of the New Law. (St .Matthew. Ill ) The Miracle at Cana. After His baptism. Jesus began to f reach and chose Ilisdisciples. Though le had not yet wrought any public miracle in testimony of His divine mis- sion. His name was much talked of in the country Being at (ana, a town in (ialilee. He and His disciples were invited to a marriage fea-st. Mary, His mother, was also there. Piiring the entertainment the wine failed, which, being oi)serveil by the llleKsed Virgin, she mentioned It to Jesus, whose iiower, she knew, wius eqiiiil to His charity. The answer she received might be cun- stniKl into a refusal by any one less acquainted than Mary was with the designs of her divine Son : she told the waileistodo what Jesus would direct them ; which having been done it ap- peared that Jesus, at the instance of His mother, had changed water inio wine This was the first mimcle by which Jesus manifested His glorv (M. John. II.) Jesus Purges the Temple. ■'.Vfter this He went down to Car- pharnauin. He and His mother, and Ills brethren and Mis disciples: and tliey remained there nut many days. And the Pascli of the Jews was at hand, and Jesns went up to Jerusalem: and He found in the Temjile them that soUl oxen and sheepand doves, and the cliiingeis of imiiiey sitting. And when He had made as it were a scourge of little cords. He drove them all out of the Temj'le. the sheep also and the oxen ; and the money of the chiingeis He fioured out. and tiie tables lie over- threw. And to them that sfild doves He .said : Take these things hence, and make not the house of mv Father a house of tmflic. And Ilisdisciples re- membered that it was written : The zeal of Thy liouse hath eaten me uji." (,St. John, II.) Jesus and the Samaritan Womati. On His wav from Jiidea into t^lilee. Jesus passed through .Samaria. Near the town of Sichar he was resting at a well when a W'lman came, whom he asked to let Him drink .At this the woinin was surtmseil. for the .lews had noco-n- muuicntion with the Samaritans Jes'is explaine't to her His mission, saving: The water I shall give shall beco'ne a living fountain of life everlasting He raention?d some past actions of her life. and to her question which temple, that in Jerusalem ortnat on Mount Garizim. was the tni» niace of dirine worship. He answetwl thit the time was at hand when both were to he aixilished. and the tnie adorers would adore the Father in spirit and in truth Then the woman hastened into the town to inform the Eeople of the wonderful prophet she ad found. (St John, IV.) Jesus Heals the Sick. " He hath done all things well : He hath made, both the deaf to bear, and the dumb to speak " fMark VII. X ) What motive had Jesus in nerforming the astounding miracles relnted in the Gosnels? Thev manifested His elorv. and showed Him to be the Son of God. Because Jesusdid these miracles before His disciples, "thev believed in Him " Here we have the utility of miracles, namely to confirm in our hearts the be- lief in Christ How can anv unpreju- diced and reasonable mind call in ques- tion the miracles of our bles!ni. And Jesus saith to Simon ; Fear not; from henceforth thou Shalt catch men " (St Luke, V.) The Sermon on the Mountain. Jesns. in His discourse uiioii the mountain, specifies the virtues which He expects to see in His faithful follow- ers ; piiritv of inteiilion, a desire of )ileasing <;od in all things, (laternal love, meekness, pardon ot injuries, dili- gence in I'rayer. a seritais endeavor at salvation, a perfect observance of His commiiudments, and a cleanness of lieart free not only from grievous sins, but also, as much as may t>e. from those les,ser transgressions which tarni'h the heautv of the sfiul. and lead by degrees to Tierditiou For whoever is unfaithful in little things will be likewise unfiiith- fiil in greater things Jesns closes Mis summary of Christian duties witli the injunction : Judge not. that yon may not he judged, and with the paratile of the firihity of His Church. (St Matt., IV.) The Annunciation. The Birth a: Ciuiat. Presentation of Jesus in the Temple. Adoration of the Kings. The Flight Into Egypt. Rest During the Flight. The Holy Family. Jesus Amidst the Doctors. M wKB'"* jSm tj#vdip t^miomi bUm Jesus Assists St. Joseph at Work. Baptism of Jesus- The IVIIracle at Cana. Jesus Purges the Temple. Jesus and the Samaritan Woman. Jesus Heals the Sick. The Miraculous Draught of Fishes, Copyrighted, March, 190a, by Century Art Co., Phila. The Sermon on the Mountain, Jesus Raises the Youth of Nairn. 'And it oarae lo nass afterward that He went into a city tnat is called Nairn, and there went with Him His dis- ciples and a greai raultitnde And when He oauie nigh tu tlie giite of llie city, behold a dead man was carrie»l out, the ontysonof his motlier, and she was a widow : and a great multitude of the city wils with her Whom the Lord had seen, being moved with mercy lo- wanl her. He said to her: Weepnot. And He came near, and touched the bier (And they that cHrried it stood still. \ And He said : Young man. I say to thee, arise. And he that was dead sat up, and began to speak And He gave him to his mother. And there camea fear on them : and they gloritieil (.iml. saying : A great propitet is risen up among us, and God hath visited His (keople." (St. Luke. VII ) The Woman Taken in Adultery. Jealous of the great fame of .lesu.s the Pharisees watched every opjK>r- tunity to destroy Hiscredit and slander His reputation' amongst the peonle. They Jmd surprised a woman in aiiul- lery. They led her to Jesus and asketl Uim what lie would have done lo her. Their intention was. to accuse him of cruelty if He condemned her. and of violating the Iaw if He acquitted her. For the law of Moses onlained that every woman convicted of adultery should be stonese And the fame thereof went abroad into all that country." (St. Matt., IX.) The Miracle of the Loaves and Fishes. .U'Mis having retired to the sea of Tiberias. He crossed it. Coniinglo the oi)t>().sito shore. He foundamultiiude of peoplji who had come to hear his in- structions and see His miracles. Theday began to ilecline. The apostles advised llieir divine Master to dismiss the mul- titude, for the place was a desert, and ti>e pet)ple liad brought no provisions witli them. •' But Jesus said to them : They have no neeriugmountata. Meanwhile the apostles hml put to sea. A storm arose during the night. To- wards monilug Jesus a^lvanceitovvanls them walking ld of him, saying ; " Thou man of little faith, wh v didst thou doubt?" He entered with him into the boat ; the wind fell, and they rowed ashore. (St. Matt.. XIV.) Jesus Gives to St.Peter the Keys. "And Jesus came into the quarters of Csesarea Philippi. and He asked His disciples, saying : Who do men say that the 8on of man is? But they said: Some John the Bupiist.and other some Klias, and others Jeremiad, or one of the prophets. Jesus saith to them ; But who do yon say that I am? Simon Peter answere*! and said: Thou art Christ the Son of the living Cod. And Jesus answering, said to Him : Blessed art thou, Simnii Itar-Jona : because flesh and bhuid hath not revealed it to thee but my Father who is in heaven. And I say to thee, that Ihon art Peter, and upon this nnrk I will build my ChunTh,and the gates of hell shall not prevail ngainst it. And I will give to thee the keysof the king in heaven: and whatsoever thou shall loose upon earth, it shall be loosed also in heaven. " ^St. Malt., XVI,) The Good Shepherd. "And He spoke to them this parable, saying: What man of you that hath an hundred sheep: and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which was lost until he find it? And when he hath found it, lay it upon his shcmlders rejoicing; and coming home call together his friends and neighbors, saying to them : Rejoice with me. l^K-anse I have found my sheep that was lost. I sjiy to y(Hi, that even so there shall be joy in heaven upon one sinner that doth )>enftnce, more than upon ninety-nine just who need uoi penauce." (St. Luke. XV.) Jesus Blesses the Children. One day. after teaching. Jesus sat down to rest, u hen the mothers brought their children to Him, that He might bless them. The disciples, anxi(ms to Sparc Him, rebuked them, and tried to keep them back. But Jesus said to them: "Suffer the little children to come unto me. and forbid them not: for of such is the kingdom of God. Amen I say to you, whosoever shall not receive the kingdom of (iod as a little child, shall not enter into it." And embracing them, and laying His hands upon them, He blessed them. (St. Mark, X.) The Resurrection of Lazaru«. Tuizarus was taken dan^nmslv ill in Bethanla. and his two sisters, Martha and Mary, notified Jesus, hoping thai He would eoine and heal him .lesus answered, that this sickness was not to death, but for the manifestation of His and His Father's glory. After some days Jesus went to Bethania. I^zariis had died meanwhile, and had t>eHn fourdays in his gruve. He aske drink, which He had made after the miraculous multiplication of loaves in the desert, was fuUilleil by Him at the I-ast Snpi)er. Whilst silting at the table with IHsa;K*tles,Jesusl(Ktkof the bread that was before Him, and, holding il in Mis sacred liands, lifted up His eyes to heaven; then He gave than ks. and, bless- ing the bread, gave it to His ai>osiles, saying, " Take ye and eat : This is my Body, which is given for you." By these words Jesus changed the bread into His adorable UkK . Taking then the chahce. He said : '• Drink ye all of this, for this is my blood of the new testa- ment, which shnll be shed for you and for many for the remission of sins. Do this for a commemoration of me." By these words Jesus changed the wine into His blood ; and by the words, " Do this in commemoration of me," He or- dained the afxwtles priests, and insti- tuted for all time the adorable Sacra- ment of the Altar. (St. Matt.. XXVI.) Jesus at Gethsemani. Poor, ami exercised in lalx^rs from His youth, Jesus is ready to do and sufler still more, according to the di- vine decrees. " My Father, if it be possible, let this chalice pass from me ; nevertheless not as 1 will, but as Thou wilt "—" And His sweat became as drops of blood trickling down ujx)n the ground. And there appeared to Him an angel from heaven, strength- ening Ilim. And being in agony. He prayed the longer." Encouraged by His exiimj)k'. and strengthened by His grnce. the zealous Christian humbly submits to hardships and distress, as He has seen his Redeemer do before him. Prayer is his best and only com- fort ; it is taught him by the example of Je.sus in the Garden of Gethsemani. {St. Matt., XXVI.) Jesus Condemned to Death. From Gethsemani Jesus, abandoned by His disciples, was led captive, after His betrayal by Judas, to Annas and Caiphas. and then to the tribunal of Pilate, the Roman governor Pilate asked what accusation they brought against Jesus .' and .seeing that the Jews had accused Him out of mere spue and envy. trie- ' Wt\ ^^^^^^fm^p^^^^r^ 1 .. ^^ Jesus Carries His Cross. Jesus Falls the First Time, Copyrighted, Marcli, 1902, by Century Art Co., Phita. Jesus Meets His Mother. Simon of Cyrene Helps Jesus. The cniel sulleriiigs of Jesus drained His slruiigth. lie was too enfeebled to bear the heavy weight uf the cross, and to go on as fast as His executioners would have Itim. Therefore, laying hold of Simon of Cyrene, they made liini take and carry the cross after Jesns. At tlrst he did it unwilliut;ly. bnt sw>n made a virtue of ueceK^ty.and therehy changcil what was a disgme«ful imjMV sitiou into a Sininv tif merit an*! sal- vation. 1-et the example of Simon fur- nish lis with an additional reastai for |>altenily enduring ihe trials and con- tradictions of life, thus bearing the erofis with our \Ain\ and atoning for our Mils. Veronica Wipes Jesus' Face. Among the tender-hearted womct» who followed the crowd to be near Jesus and to offer Uim symi>athy, was one named Veix>nica. Seeing Him sit weak and suffering, covereii with per- spiration and blood, she offered Uim a handkerchief to wipe I!i» face. Jesus t(N>k thtt cloth, applietl it to His face and bunded it back to the go>Kl woman On looking at the handkerchief, she saw impnnteil np(m it the likeness of the divine countenance. Thus did our Lord repay the kindness of His servant. Jesus Falls the Second Time. Jesus. sutVering under the weight of His cross, again falls to the ground; but His cruel executioners do not ptM'- mit Him to rest a momeiu. Pushing ami striking Uim, they urge Him on- wanl It is the freeople and uf women, who l)ewailed and lamented lUm. Hut Jesus, turning to them, said ; 'I'augh- ters of Jerusalem, weep not over me, but weep for yourselves and for your children. For Iwliold the days shall come wherein they will say: Blessed are the barren ami the wombs that have not l>orne. Then tliey shall be- gin to say to the mouniains : Fall upon us; and to the hills: Cover us. For if in the green wood they di» these things, what shall \Hi done in the dry ?"— These woids teach lis that our sorrow must not spring from mere sentiment, but from grief at the cause of our Lord's sufferings. (St. Luke, XXHL) Jesus Falls the Third Time. Jesus, arriving e.xhansteil at the foot of Calvar>'. falls for the third lime to the gnmnd. Fix ytmr eyes well on Him That s^teetacle will give you courage to bear your tm-n j»etty crosses : it will give you strength to folUiw in the footsteps of our 1^1 d. And should you ever grow weary and be well-nigh fainting under your burden, look at Jesus and jjersevere. iNiy to yourself: Can I not bear this light and easy weight for the love of Ilim who. be- neath the crushing weight of the cross, likoks at me with weary eyes, and asks me to keep Ilim company ?— Surely, after all that He has suffered for you, you will not refuse Him this little con- solation. Jesus is Stripped of His Garments. After arriving on Calvary, Jesus was cruellydesiiuiledof His garments. This inflicted uimju Him a twofoht torment : one of physi»il |iain. by re-ot>ening once more all the wounds He hud re- ceived in IHs cruel scourging: the other of niitrul toriure, by ex)r The rocks are rent asunder. darkne:« is spn-ad (tver the face of the earth, the dead come forth from their graves But in heaven the scene is different The choirs of angels, rejoicing at the com- pletion of the work of redemption, burst forth into a chant of praise and thanksgiving. (St. Luke. XXXIII j The Precious Blood of Jesus. I^t us look upon Jesus, how willingly He shed His precious blood for us He has given sight to the blind, hearing to the ilea f. He consoled the afflicted, re- lieved the |K)or. gave life to the dead And now liehold Him on the cross, a bleeding victim, bleeding, yea. dying for love of man ! Tiie last drop of blood left His sacred veins, and in virtue of its intinlte efficacy it washed us fi-ee from all sin. provided we avail ourselves of the means established hy our divine Redeemer for the application of its in- finite merits, *' Therefore we beseech Thee, come to the assistance of Thy servants.whom Thou hast redeemed by Thy precious blood." Jesus Taken Down from the Cross. Since Jesus had now fully accom- plished the end for which He came into llie world, the hnnds of His enemies could never be laid on Uim again, '■•'oseph of Arimathea, a noble coun- selor, who was also himself looking for the kingdom of (iml, came and went in Imldly to IMIale. and beggetl the bh as the thongs of the scourge, as the sting of the crow n of thorns, as the nails which pierced His hands and feet.a- great And entering into the sepulchre, they saw a young man sit- ting on the tiirht .side, clothed with a white rolMi: and they «eie astonished. Whosaith to them : He notaflrighled ; you seek Jesus of Xnzareth.- who was crucified. He is risen. He is not here. Beiioltl the place where they laid Him. Bui i:o. tell His disciples, and Peier, that Hegoeth before yon into (.'alilee: there you shall see him. as Ue told you." (St Mark, XVI-) Jesus Ascends into Heaven. After His resurrection our blessed Lord remained forty days here on earth, appearing to His aj:K)stles and instruct- ing them III Ihe natureand use of those spiritual jrfjwers which Me had im- parted to them for the good of iniin- kind. On ihe fortieth day Heas.'-embled Uis apostles. "And he led them out as far as Be'hania, and lifting up His hands. He blessed them. And it came to pass, whilst He blessed them, He departed from them, and was carried up to heaven." (John, XXIV.) The ascension of Jesns took place from Mount Olivet. This mountain having been the scene of His agony and hu- miliation, was chosen hy Him as the scene of Uis final glorification. (Acts. I.) "Now to the King of Ages, immortal. Invisible, the only dod, be honor and glorv for ever and ever. Amen." (I Tim I. 17.) > ^^^^^^^^^^B .J^^ak //^^^^[ Simon of Cyrene Helps Jesus. Veronica Wipes Jesus' Face. Jesus Falls the Second Time. Jesus Consoles the Women. Jesus Falls the Third Time. Jesus is Stripped of His Garments. Jesus is Nailed to the Cross. Jesus on the Cross- ^^' 1 «B^tes ■ "A L ^^■S^^^^^LUbI' m ^ ' P HHb^hm^ ■E^4 Jesus Between the Thieves. Jesus Dying on the Cross. The Precious Blood of Jesus. Jesus Taken Down from the Cross. ,mW Jesus in the Arms of His IVlother. The Burial of Jesus. The Resurrection of Jesus. Copyrighted, March, igo-^, by Century Art Co., Phila. Jesus Ascends into Heaven. HE Catholic Peligion Expounded. By Rev. HENRY DODRIDGE. fii fji A dU Ju id m m W W rtj ^J^ rj^ rH fit KB THE CREED DEFINED. Q. What is the Creed? A. It is a short collection of articles, and the sum of what Christians ought to believe. Q. By whom were they drawn up, and to what purpose? A. By the twelve Apostles, to the end they might be more easily retained by the faithful, and to distinguish them from all societies of unbelievers. Q. Do they contain the whole, of what a Christian ought to believe ? A, No, only the general heads, yet so, that all other particular articles are deducible from them ; especially if we believe the ninth article, viz. : The holy Catholic Church. Q. How many are these heads, and in what order are they disposed ? A. They are twelve, distributed with respect to the three Persons of the blessed Trinity. The first 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 Ghost, and man's sanctification, and glori- fication. Q. Which is the first 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- existent, 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 such a Being? A. Faith, reason, conscience, the testimony of my senses, and the general concurrence of all mankind oblige me to be of that persuasion. Q. In what manner does Faith convince you of God's existence ? A. Because he has revealed his existence, and confirmed the truth of the revelation, by undeniable proofs, and motives of credibility ; fully declared in the Old and New Testament. Q. How can your reason prove the existence of God, who appears, by your description, to be an incomprehensible Being, above the reach of man's reason ? A. My reason tells me, that he is, but not what he is ; my reason informs me of some of His perfections : others I learn by Faith ; but as to a comprehensive 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 reason of God's existence ? A. In the first place, it is demonstrable from (17) i8 THE CATHOLIC RELIGION EXPOUNDED. the eflfects. I see a multitude of things in this visible world, which, not being capable of pro- ducing themselves, recourse must be had to some self-existent, and original cause, which gave them being ; for without such a necessary and self-existent Being, all things would remain in the state of indifferency, and nothing could receive a being. Again, I have within me a silent monitor, which is that fear I am seized with, as often as I commit a wicked action, which can proceed from nothing else, but an apprehension of being called to an account, and punished by some power I ought to have obeyed. Q. What do your senses declare in proof of a Deity ? A. Those surprising 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 eflFect of some great and omnipotent power ; to which, if we add the beautiful variety of trees, fruits, herbs, and flowers, which cover the earth, the rich mines which are lodged within its bowels, the several species of beasts, and insects, which range and creep upon it, with the various kinds of fish, which swim in the waters ; and birds that fly in the air, they all inform me of some wise and omnipotent power, which gave them being, which I am still further convinced of, when I consider the admirable structure of their bodies, the regularity of their motions, their specific propagation, their wise economy, and how dextrously they labor, to obtain their respective ends. Q. Do all mankind join in a belief of this supreme Being? A. No nation was ever so ignorant or bar- barous, as not to acknowledge some sort of Deity, though they were involved in many errors, as to the qualities belonging to him. Q. You seem, then, not to allow there were ever any atheists. What do you say to the objections which those sort of people are said to make, against your proofs of a Deity ? Why might not the visible world be produced by chance ? We may conceive things producing one another, by an infinite succession of causes and efiects, without arriving at a necessary and self-existent Being. Is not this as conceivable, as a self-existent and eternal Being? Again, atheists will tell you, that there is no real dis- tinction between good and evil, but what is learned from education, especially by human polic}' and priestcraft. A. I cannot be persuaded there was ever any such person as a real atheist ; who denied a supreme Being, interiorly, to whom he owed obedience. I own, some have attempted to bring arguments for that piirpose, but it was rather to show their pretended wit, or from the cor- ruption of their morals, which prompted them to wish there was no God to punish them for their sins ; which the royal prophet alludes to when he says, the fool said in his heart there is no God. Ps. xiii. i. Q. What answer do you make to the objec- tions of those pretended atheists ? A. To say that the world was produced by chance, is a manifest contradiction to the com- mon reason of all mankind. What happens by chance, has nothing of regularity, either as to time, place, or disposition of parts : whereas the world is a regular subordination of causes and efiects. Can chance produce a book by shufiling together the letters of the alphabet ? When we behold a watch, a house, or ship, we conclude they were the efiects of some intelligent and . skillful operator, who joined their parts together ; and by consequence, the parts of this visible world are so artfully united, that they are a con- vincing proof of some wise and powerful opera- tor, who brought them under that regularity. As to what is alleged, concerning things making one another, that can have no reference to several parts of the universe, viz. : The earth, sea, sun, moon, stars, and many other bodies, which receive not a being by generation^ but are single^ and incapable of multiplication. As for other creatures, viz. : The fruits of the earth, birds, beasts, fishes, and the rest, which seem to produce one another, they cannot be conceived THE CATHOLIC RELIGION EXPOUNDED. 19 to act as principal, but only as instrumental causes ; because, as some are void of sense, and others of reason, they cannot be conceived as principal authors of those artificial parts, and wonderful properties, which are produced ; but, on the contrary, they manifestly point out, a wise and all-powerful author, who acts as princi- pal. The like inconvenience and contradiction appears, in an infinite succession of causes and effects, without arriving at some necessary and self-existent being ; for no effect we know of, is producible originally, without a wise and omnipo- tent power : and though we cannot have a com- prehensive idea, that there is such a power as to all its perfections, yet without having recourse to that necessary being, we cannot account for the existence of the world, and the parts which compose it. Whereas an infinite succession is not only inconceivable in itself, but leaves us in the dark, how the parts of the universe were capable of being produced with so great beauty and variety. Q. What is God's will, how are we to con- ceive it, and in what manner is it fulfilled ? A. God has only one will, though accord- ing to our way of conceiving it, we distinguish several kinds; for example, first, we conceive that nothing happens contrary to his absolute will : now, his will is made known to us by certain outward tokens, viz. : By precepts, pro- hibition, permission, advice, etc. Hence, a good life consists in obeying the will of God ; his absolute will is always fulfilled, but his conditional will is not, as in the reprobate whom he permits to follow their own free will ; though he has a real will that they should be saved ; as a merchant when he casts his goods overboard, has a will to save them, but per- mits the mariners to destroy them. Q. What is love and hatred, and how is God capable of such affections? A. Love is a desire of good, either in itself or to ourselves or others. There are several kinds : a love of complacency, that is, when we love a thing for itself; a love of concupi- scence, when we desire it for our own sakes ; a love of benevolence, when we desire it for the sake of others ; a love of beneficence, when we actually confer the good we desire ; a love of friendship, is a reciprocal love of benevolence. God's love for man, is of complacency, benevo- lence, beneficence, and, in the just, of friend- ship. Hatred is an aversion to evil, either grounded in the thing or personal ; one is called abomination, which God has against sin ; the other of enmity, which God is incapable of because he cannot wish evil to man. Q. What is providence, and after what man- ner does God govern the world ? A. It is a direction of all things to their proper end, by suitable means : all things I say, both great and small, natural and supernatural ; so that he concurs immediately both to neces- sary agents and free agents. Hence, predestina- tion and reprobation belong to God's provi- dence. Q. What is predestination, and in what manner are we to speak of it ? A. Predestination is an eternal purpose of saving some persons : reprobation is an eternal purpose of permitting some persons to be damned : they both are inclusive of merits and demerits ; yet, with this difference, a foresight of sin, or the ill use of grace, is the motive of reprobation ; but whether persons are predesti- nated upon a foresight of merit, or good use of grace, is not determined by the church ; 'tis more conformable to the Scriptures to saj'-, predestina- tion is gratuitous ; and as predestination in- cludes the preparation of means, especially the first grace, it is a point of faith that is gratuitous. Q. What errors are condemned by the church concerning predestination and reprobation ? A. First, that of Origen, who afiirmed that men's souls were created before the world, and were predestinated upon account of the good works they had performed before they, were united to bodies. Secondly, the Pelagians, who taught, that good works without grace, by nature alone, might be a motive of predestina- tion. Thirdly, the Semipelagians, who though 20 •THE CATHOLIC RELIGION EXPOUNDED. they owned salvation could not be obtained without gfrace (wherein they differed from the Pelagians) yet they affiimed, God predestinated mankind, upon a foresight of some natural endeavors, toward obtaining grace. Fourthly, the Calvinists, who think themselves infallibly certain of their predestination. Fifthly, Calvin- ists, Lutherans, Jansenists, and others, who say God has not a will, or gives not sufficient grace to all persons to be saved. Sixthly, Calvinists, etc., who affirm that God has an absolute will to damn some persons, without an}' foresight of their sins. Q. Which are the principal effiscts of pre- destination? A. I. An efficacious call. 2. Justification and perseverance. 3. Glorification. Q. What difference do you make in believing a God, believing God, and believing in God ? * A. To believe a God, is to believe there is such a being. To believe God, is to believe all to be true that he has revealed. To believe in God, is to love him, and to put our trust in him, as our last end. Q Having explained what belong to the divine attributes, we are to proceed to some other matters; and first, why do you call God Father ? A. A Father is he who begets children, and gives them a being: in which sense God is the Father of all mankind, whom he produced by creation, preserves their being, and provides them with all necessaries and conveniences^ which is the character of a kind father, but in a more particular manner, he is the father of all good Christians, whom he has adopted and made heirs of his kingdom. Q. What further instructions can you draw from the word father? A. Several very useful, in order to pay a grateful acknowledgment to the Divine Majesty for all the benefits we are made partakers of. Creation, in the first place, is so surprising a meditation, that words cannot express, what we are indebted to him on that account. There is • I. Credo Deutn. 2. Credo Deo. 3. Credo in Deutn. nothing that happens between man and man, in the way of being obliged to one another, that can have an}' resemblance to it ; it is so extra- ordinary a subject of humility, that it strikes us dumb, and in a manner thoughtless with confusion ; preservation has in a manner the same influence upon us, for as we were created out of nothing, so we should in an instant be reduced to nothing, unless the same hand which created us continued to support us: this reflec- tion obliges us to have recourse to him upon all occasions. I might descend to many more particulars, as his providential care in supplying us with all things we want, our redemption, vocation, justification, perseverance, and ever- lasting happiness, which are the effects of his being our Father. Q. You have given rather the moral and metaphorical sense of the word father: what is the literal meaning of the word as it stands in the creed ? A. Literally the word father points out the mystery of the Trinity, and namely the first person, who is called father, upon account of his begetting the second person, by an eternal generation. Q. A father is prior to his son ; how does this agree with the son's eternal existence? A. We are not to conceive any priority among the divine persons, as to time, or dignity, but only as to origin, so that the Father is called the first person, because he is unbegotten and proceeds from no other person; whereas the second person is begotten by the Father, and the third person proceeds from the Father and the Son. Q. Pray explain in a few words, what we are obliged to believe concerning the Trinity, and how the learned explain their thoughts upon this high subject ? A. The mystery of the Trinity is one God, in three persons ; or, more distinctly, three persons, that have the same nature, essence, or substance; which are equivalent terms, accord- ing to the use that is made of those words upon the present occasion. THE CATHOLIC RELIGION EXPOUNDED. 21 Q. Are there no more, nor less, than three persons in God, and how are they distinguished from one another, and from the divine essence? A. It was an error against faith, of the Sabellians and others, that in God, as there was only one essence, or nature, so there was only one person, and that the three names given to God in the Scriptures, did not import diflferent persons, but took their appellations from diflferent operations of the same person. Other heretics, among which were the Arians, held that as there were three persons in God, so there were three natures, not substantial. Now the doctrine of the Catholic church is, that the three persons, though really distinct in themselves, are not distinct as to the same natiire wherewith they are identified. Wherein the error of Gilbert of Poiree, bishop of Poictiers, is condemned, in the council of Paris in the year 1147; as likewise in the council of Rheims in the following year, who was of opinion, that the three persons were really distinct from the divine essence, whereby he seems obliged to assert a quatemity of persons. Q. What do divines mean by processions? A. By procession they understand the emana- tion or flowing of one thing from another. Hence, they distinguish in God two proces- sions, one whereby the Son proceeds from the Father, the other whereby the Holy Ghost proceeds from the Father and the Son. And it is an article of faith that there are neither more nor less. Q. Why is God's omnipotency inserted in this article, rather than any other of the divine attributes ? A. Chiefly for two reasons. First, because, mention is there made of the world's creation, which requires an omnipotent power. Secondly, because the first person is the origin of all power. Q. Are not the second and third persons like- wise omnipotent ? A. Yes, equally, they all having the same essential and absolute perfections. Yet works of power, are commonly attributed to the first person, upon account of his being the origin of power ; works of wisdom to the second per- son, on account of the wisdom he showed in our redemption : works of goodness to the third, on account of our santification and divine assist- ance ; though at the same time all the three persons are equally concerned in all outward works of power, wisdom, and goodness. Q. In the next place you call God the Father Creator, may not each person be called Creator? A. Yes, but creation is there attributed to the first person, for the reasons above recited. Q. What is Creation ? A. It is the prodiiction of a thing out of noth- ing. Q. What errors have men fallen into con- cerning the world's creation ? A. Aristotle, and several other of the heathen philosophers had no notion of creation : and hence, they established the principle* nothing is made out of nothing. And further, those who believed God was an eternal Being, conceived the material world to be also eternal ; and as it were an essential property belonging to God. But we have a more perfect account of the Deity from the Scriptures, which gives the par- ticulars of the world's creation, and reason tells us that no material thing can belong to God essentially, only originally as a first cause. Gen. i. Q. What do you itnderstand by heaven and earth, which you say was created ? A, By heaven I understand every thing in heaven ; by earth every thing on earth. Q. What are angels, and what properties be- long to them ? A.. Angel is a word according to its etymology which signifies a messenger : as the word apostle signifies a public messenger; so that thej' imply not a nature but a power or oflfice. If an angel be considered as to its nature, it is a spiritual substance created by God without a body. Q. Is it an article of faith that the angels have no bodies ? * Ex niliilo nihil fit. 22 THE CATHOLIC RELIGION EXPOUNDED. A. I cannot say it is ; but it is approaching that way, and generally held by the church. Q. Are they not commonly painted with bodies and wings ? A. Yes, not that they reallj' have bodies, but because they assume them, when they appear to men. They are represented with wings, to signify 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 causes and effects : they have also great power proportioned to their vast knowl- edge, and were created in grace with free will, which some made a good use of, but others abused it. Q. Who are they who abuse it? A. The wicked angels, we call devils. Q. Have these also still great knowledge and power ? A. They lost not their natural perfections by their rebellion against God, but only such as were supernatural ; so that their knowledge still extends to all the secrets of nature ; and God permits them to exercise great power over men, so as to tempt them to sin, possess their bodies, but not force their will ; which is always free, and out of their power. Q. Divines tell us, there are several orders, and degrees, among those spiritual beings ; pray give an account of them, and the grounds you have to make a distinction among them ? A. Divines gather this distinction of spiritual beings from the Scriptures, especially from the prophets. Isaiah, and Ezekiel, which are particu- larly described by St. Gregory the Great in his 34th Homily upon the Gospels, where he tells us the Scriptures make mention of nine orders, or degrees of those blessed spirits, viz.: Sera- phims, cherubims, thrones, dominions, princi- palities, powers, virtues, archangels, and angels. Isaiah, vi. i. Gen. iii. 24. Heb. ix. 5. Ephes. i. 21. Colos. i. 16. Thessal. iv. 15. Q. Has every man an angel-guardian allotted Wm? A. Yes, all mankind, but especially Christians, who, after baptism, has a particular care of, and protects them from the devil's power and strata- gems. As also our augel-guardian is appointed to hinder us from falling into temporal calami- ties, or any misfortune. This doctrine of hav- ing an angel-guardian appointed for every one, is a certain truth, universally held by the church against Calvin and others ; who contradict it. Q. Can you produce any proof from the Scrip- tures and fathers, that every one has an angel- guardian appointed him ? A. Yes, I can from the i8th chapter of St. Matt. ver. 10. Where Christ saith, "5^^ that you despise not one of these little ones: for I say unto you^ their angels in heaven ahvays see the face of my Father who is in heaven.'''' Again, out of the i2th chapter of the Acts, ver. 15, '•''And they said it is his angelP Also, out of the 33d and 90th Psalm, ver. 8. ver. 11. Now as to the fathers, nothing can be more clear and fully expressed, than what St. Basil, St. Ambrose, and St. Chrysostom write in confirma- tion of this doctrine.* Q. What account have we in the Scriptures concerning man's creation ? When was he created ? What does his nature consist of ? What conditions or state was he in, upon and after his creation ? A. Adam and Eve, were made on the sixth day, his body formed from clay, and hers from one of Adam's ribs : man in the whole consists of a body and soul united together, in such 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 himself in afterwards. Q. What condition was man placed in at his creation ? A. It was in his power not to die, had he made use of the means : his soul was created in grace, accompanied with other supernatural gifts : his body was entirely submissive to his soul, free from concupiscence, or any irregular appetites ; and no creature whatever, was capable * vide St Bas. Serm. 3. Adver. Eunomium. St. Ambr. expo, in Psal. 118. H. 9. St. CHrys. Horn. 60. cap. 18. Mat. THE CATHOLIC RELIGION EXPOUNDED. 23 of giving him any pain or affliction. Again, his soul was an immortal being, created accord- ing to God's likeness, with a will, memory, and understanding, and entirely free in his actions, which are prerogatives, that other crea- tures could not pretend to, who were either inanimate, or animal beings. Q. Do men still claim all these perfections, or only some of them, or if they lost any of them, how, and what are they ? A. Man lost God's grace, and all supernat- ural gifts, by his disobedience ; and as an eflFect of this was made liable to death, concupiscence, pain, trouble, and all those vexations which are incident to human life. Whereby the Pelagian heresy is condemned, which consists in this, that man was not created in grace, that he was not to be immortal, though he had not sinned, and that death, concupiscence, and the miseries of human life, were not the conse- quence of Adam's sin, but circumstances belong- ing to the state wherein he was first placed ; and from hence they inferred, as the Calvinists do, that there was no other sin transferred by Adam to posterity, besides concupiscence, which they maintain to be that original sin, so often mentioned in the Scriptures. However, though man lost these advantages, he still retained free will. But the Lutherans and Calvinists 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 destroyed. Q. What particulars have we concerning the creation of other things in the world ? A. The first chapter of Genesis gives a descrip- tion how it was performed, viz.: In six days, and all things contained in it, viz. : The first day, God created an undigested heap of matter, out of which all bodies were afterwards formed ; and the same day he made the heavens, and a luminous body. The second day, he divided the earth and the waters. The third day, he separated the earth from the waters, so as to allot them their proper channels ; and the same day he gave the earth a prolific quality, so that it produced all sorts of fruits, minerals, etc., and at the same time he planted the terrestrial paradise. The fourth day, he made the sun, moon and stars. The fifth day, he made the birds, and fishes, etc. On the sixth day, he made beasts and reptiles ; and on the same day he made Adam and Eve, and placed them in the terrestrial paradise afterwards. Q. Why did God form things by degreeS; who might have done all things at one instant ? A. It was his divine pleasure, and to show that nature and grace, by degrees make things perfect ; and to give us a more distinct idea that all things were created by him. THE SECOND ARTICLE OF THE CREED. Q. Which is the second article of the creed ? A. And in Jesus Christ his only Son our Lord. Q. What is chiefly contained in this article ? A. A belief or faith, in the second person of the blessed Trinity, his incarnation or assum- ing human nature. Q. Why is he called Jesus, and who gave him that name? A. The name was given by God's appoint- ment, when the angel Gabriel saluted the blessed Virgin Mary, and it imports as much as a Saviour ; to signify that he was to be the Redeemer of mankind ; as well as to comply with the custom among the Jews, whereby the names they gave to things, was explanatory of the office, or use, they were to be put to. Mat. i. 21. Hence, Josue, the leader of God's people, was called Jesus, because he overcame their enemies, and introduced them into the land of Promise. Q. In what manner did he become a Saviour, or Redeemer of mankind? a4 THE CATHOLIC REUGION EXPOUNDED. A. By being a mediator between God and man, which he was capable of effecting, not precisely as he was God, nor preciselj' as man ; but as he was both God and man: his divine person rendered his actions infinitely satisfactory and redemptive; his human nature rendered him capable of suffering, and being a mediator. Q. You say that Jesus Christ 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 Gospel, C. i., V. I and 14. " In the beginning was the word, and the word was with God, and the word was God — and the word was made flesh, and dwelt among tis^ Again, out of the epistle of St. Paul to the Philippians. C. ii., v. 6, 7. Where he says, that " Chtist, when he was in the form of God, thought it not robbery to be equal with God ; but he hath debased himself, taking the form of a servant ; made unto the likeness of men, and found iti habit as a man?"* Q. Is not Christ, as God, a mediator? A. No, because as God, he is equal to the Father, and cannot be conceived to make any supplication to him. Q. In what sense are the saints in heaven, mediators between God and man? A. In the same manner, as all upon earth are mediators for one another ; by praying for one another; that is, they are mediators, by way of intercession, not by way of redemption. Q. Why do Catholics show a particular respect, and bow at the name of Jesus, rather than at any other name of Christ or God ? A. All God's names are equally worthy of respect ; but the custom of bowing at the name of Jesus is obser\'ed on account of its being particularly given to signify the work of man's redemption ; and therefore St. Paul says, that every knee is to bow when it is mentioned. Phil. ii. 10. Q. What signification has the word Christ, and in what manner is it attributed to the second person, in the mystery of the incarna- tion? A. Christ, in the Greek language, signifies anointed. Hence, the Messiah, by the ancient prophets, is called the Christ, or the anointed. Q. Why was the Messiah called the anointed ? A. From the threefold character he bore, viz.: As being a king, prophet and a priest, who were all, according to the ceremonies of the old law, usually anointed with oil, at their consecration, and installation. Q. Was our blessed Redeemer visibly anoint- ed with oil ? A. No, he was anointed invisibly by grace, emblemed by oil. First, by having his human nature united to the divine person, the fountain of grace. Secondly, by having his soul replen- ished with all sorts of supernatural gifts and graces. Q. What particular meaning is there, in the ceremony of unction, that it was made use of upon the aforementioned occasions ? A. The meaning is mystical, and very instruc- tive. Oil has three excellent qualities ; it heals wounds, strengthens the limbs, and preserves metal from rust : and upon these accounts, is well adapted, to signify those spiritual gifts, which ought to distinguish persons in authority, who are obliged to direct, strengthen, and heal all those who are subject to them. Q. How is Christ a king, had he any regal power ? A. He had a claim to regal power, being God and King of the whole universe. Again, as man, being the redeemer of all mankind, who were subjects of his spiritual kingdom. A temporal king he was not, his kingdom not being of this world. However, he was of the royal stock of David. Luke i. 32, 33. Q. How was Christ a prophet ? A. So he is styled by the inspired writers of the old law, and fully answered the character by foretelling many things which happened to the Jewish nation, and to himself, viz.: His passion and sufferings, his resurrection, the destroying of Jerusalem, and conversion of heathenish kingdoms. Deut. xviii. 15. Q. In what does Christ's priesthood consist ? THE CATHOLIC RELIGION EXPOUNDED. 25 A. He was not a priest according to the old law, which office was propagated by descent in blood, and executed by offering up beasts, etc. But he was a priest according to the new law, offering himself up as a sacrifice upon the cross ; as also a priest, according to the order of Melchizedeck, in offering himself at the last supper, under the appearances of bread and wine. Ps. cix. 5. Q. Are there no priests in the new law, besides Christ ? Has he none to succeed him in his priesthood ? A. A God, a religion, a priesthood, and a sacrifice, are correlatives, and depend upon one another. They are frequently mentioned and asserted in the new law. The manner is thisj as to priesthood. Christ was the only priest that offered himself up, as a bloody sacrifice upon the cross, for the redemption of mankind : as to this character, he has no successors. But then as he was a priest, according to the order of Melchizedeck, in offering up himself, under the forms of bread and wine, in this, he has as many successors as there are priests in the new law, who offer him up in the same manner. But even here, Christ is still the chief high priest, and though others are really priests, they are only ministerially so, both jointly at the same time offering up the same sacrifice ; so the sacrifice of the cross, and the sacrifice of the mass, are the same sacrifice as to substance, though after a different manner, one being bloody, the other unbloody ; and the latter a commemorative sacrifice of the former, as to the manner. Q. In what manner did Christ complete this great work he came about ? A. First, by appearing as a Redeemer, and pa5dng the full ransom required, according to the strictest demands of justice, merit and satisfaction. Secondly, as a master, by deliver- ing lessons proper for all stations and circum- stances. Thirdly, as a pattern, by practicing himself, what he taught others. Q. Why is the second person's assuming human nature, called the incarnation, and in what manner do you explain this wonderful union ? A. It is called incarnation, from the Latin word caro^ flesh, not that the union is only with man's flesh, but partly because flesh is a word commonly used in the Scriptures for the whole man ; and partly to show God's goodness and humility, who was pleased to join himself to the more ignoble part of man's nature- Q. Was the second person united both to man's soul and body ? A. Yes ; and that in such a manner as to be liable both to grief and trouble of mind, with the defects of the body, as hunger, thirst, cold, pain, etc., nay, even to death; and, in general, all inconveniences, excepting ignorance, and sin, with other moral defects, which the divine person was incapable of. Q. According to the description you give of this mystery, Christ consists of one divine person having two natures, one divine, and the other human and no human person to be admitted. Now this is altogether unintelligible. A. It is entirely a mystery, and above human understanding, as all other mysteries of faith are wherein we are to captivate our understanding in obedience to faith, and divine revelation. Q. Which are the effects prodixced in mankind, by means of the redemption ? A. In general, these three: grace, justification, and merit. Q. What is grace? A. In general, it is a gift bestowed on a person, without any inducement from the party on whom it is bestowed ; and this includes all gifts what- soever, both natural and supernatural. Q. What is the difference between natural and supernatural gifts ? A. Natural gifts or graces, are such as are given by God, for man's well-being in this life, viz. : Man's body, soul, free-will, with all sorts of temporal conveniences. Supernatural gifts are such as immediately conduce toward procuring man's eternal happiness ; whereof some are out- ward; for instance, instruction in the true faith, and practical duties of religion, good example, 26 THE CATHOLIC RELIGION EXPOUNDED. miracles, etc. Others are internal, as good thoughts, and pious aflfections, whereby the understanding is enlightened, and the will moved, and excited to perform such actions, as lead us on to future happiness. Q. What is properl}-^ the grace of Christ, or the grace obtained by redemption ? A. It is ever}' inward, or outward means which immediately tends to make man eternally happj'^, and which are produced onljf through the merits of Christ. Q. Is there any diflference in the grace which is purchased by our redemption ? A. Yes, some of the diflferences I have hinted at alread}', others there are, observable from the following divisions of those supernatural gifts. For instance, there is grace g^ven on account of our neighbor, and grace given on our own account only. The first is called, grace gratis given;* the other, g^ace that makes us acceptable to God.f There is actual grace, and habitual grace ; there is sufficient grace and efficacious grace. Q. What do you mean by grace given, on account of our neighbor? Why is it called gratis given, for is not all grace gratis given ? A. St. Paul, in his first epistle to the Corin- thians, reckons above nine of the first kind, viz. : Working of miracles, speaking of languages, curing diseases, prophesying, etc., which were bestowed upon the apostles, and others, after- ward, in order to facilitate the world's conver- sion. Now these are called gratis giving, because they are sometimes given to such as want sanc- tifying grace, which renders them acceptable to God. Q. What is actual grace, and how distin- guished from habitual grace ? A. Actual grace is a passing motion given by God, disposing the soul for good actions, whereby she may become happy, and working its effect, by enlightening the understanding, and produc- ing pious affections in the will. Habitual grace is an established state of the soul, whereby she * Gratia gratis data. t Gratia gratum facieas. is entirely placed in God's favor, and made capable of advancing herself more and more, by subsequent actual grace. Q. What difference is there between sufficient and efficacious grace, and why so called ? A. We call it sufficient grace, when God does bestow all requisites to enable us to perform good actions and produce supernatural effects, though something intervenes to hinder the said effects. Grace is said to be efficacious, when it infallibly produces its effects, in concurrence with man's free-will ; which is no ways lessened nor taken away by efficacious grace, but still enjoys the liberty of assenting, or dissenting, as the church has defined against Calvin. Q. Give me the true system of actual grace, as it is maintained in the Catholic church. A. It requires chiefly these particulars, viz. : To make our good actions meritorious, and cap- able of obtaining salvation, besides the natural efforts of the soul, and outward helps ; as in- structions, example, etc. It is required, that the mind be illustrated, and the will excited, by certain inward motions of grace. The con- trary opinion is condemned by the church, against the Pelagians, who asserted the suffi- ciency of nature without grace. That the said grace is necessary, not only for carrying on meritorious works, but even to begin them ; as the church has defined against the Semipelag- ians. That this actual or exciting grace is purely gratuitous, without any consideration of the creature's merits, is decreed against the aforesaid heretics. Q. Can nature, of herself, without the grace aforesaid, arrive at the knowledge of truth, either natural or supernatural? Can natitre alone perform any good action, overcome temp- tations, love God, and keep all his command- ments, avoid venial sins, and persevere in good- ness to the end? A. The doctrine of the Catholic church is this; certain natural truths may be known by man, by the light of reason alone, without the special assistance of grace ; but grace is required to know supernatural or revealed truths, both THE CATHOLIC REUGION EXPOUNDED. 27 speculative and practical, for faith is a special gift of God. As for good works, it is the general opinion of divines, that nature without grace can perform several works that are morally good, but not profitable towards obtaining future happiness ; because several circumstances are wanting, to make them serviceable in that way. Hence, those who presume to teach, that infidels, etc., are incapable of performing any action that is morally good, are in danger of incurring the censure of that condemned proposition, every action of a sinner is sinful ; which is prescribed in Huss, Michael Bains, and Calvin. As to temptations, slight ones may be overcome with- out grace, but not great and frequent ones ; and neither small nor great, without grace, can be overcome, so as to disp'^se persons thereby for a supernatural reward : much less, morally speaking, can God be loved above all things, and the commandments kept by nature only, without the special assistance of God's grace; neither can a person without the said special grace, avoid all venial sin, or persevere to the end. Q. What are the properties of habitual grace ? A. It is inherent in the soul, and an habitual state, whereby a person lives in God's favor, even when he ceases to act, as it appears in infants after they are baptized, though incapable of acting by exciting grace ; yet it is not so permanent a state, but it may be lost by subse- quent offences, the just often falling both from faith and grace. Hence, habitual grace, being Inherent in the soul, a person becomes by it intrinsically just, and not only by the imputa- tion of God's extrinsical justice, so that God does not only pardon his sin, by not Imputing it, but inwardly purifies his soul from sin, by Inherent grace. In the next place, habitual grace puts a person in a condition of meriting properly ; that is deserving both more grace, and an eternal reward ;* for by the works pro- ceeding from it, he applies Christ's merits, which works, are the immediate effects of God's grace. These are the chief articles of our faith * De Condigoo. concerning habitual grace, defined in the coun- cil of Trent. Q. What is justification, and how performed ? A. In general it Is an Infusion, and reception of habitual grace ; which is common to angels, to our first parents In the state of Innocence, and to the blessed Virgin ]\Iary, who were just without remission of sin. But as It regards sinners, it is a translation of a person from the state of sin, to the state of grace; so that it includes infusion of grace, and remission of sin. Q. What dispositions are required for a per- son to be justified before God ? A. These six following, according to the doc- trine delivered in the council of Trent, viz.: First, faith. Secondly, fear. Thirdly, hope. Fourthly, the love of God. Fifthly, a detestation of sin. Sixthly, a purpose of offending no more, and keeping God's commandments. Q. Why is faith required ? Why do the Scriptures ascribe justification to faith? Does faith always justify ? A. St. Paul assures us, that it Is impossible to please God without faith. Heb. xi. 6. The Scripture ascribes justification, first to faith, because it is the foundation on which justifi- cation is built. And again, because faith, in' the language of the Scripture, often Includes all the speculative, and practical duties of the gospel, which concur to man's justification. But faith alone, which is only the assent we give to revealed truths, cannot justify, as St. James assures us ; because the greatest sinners, are capable of such a faith. St. James 11. 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 Christ, and that thereby we are of the number of the elect ? A. This cannot be called faith, but a vain presvimption. If we pretend to be Infallibly certain of our justification In particular; or that we are of the number of the elect: and in case we had such a faith. It could net justify us, as St. Paul and St. James declare, without the concurrence of charity and good works. I. Cor. xiii. 2, 3. St. James il. 24. 38 THE CATHOLIC RELIGION EXPOUNDED. Q. What sort of fear is required in justifi- cation ? Methinks fear, is rather an obstacle than a disposition, fear being opposite to love. A. The fear of God and his punishments, is everywhere recommended in the holy Scrip- tures, and proceeds from an impulse of actual grace ; and moreover, it is a disposition towa:rds coming into God's favor, and the beginning of love. Hence, arises the other dispositions, viz. : Hope of salvation through Christ's merits ; the love of God, as the fountain of justice ; the detestation of sin, and purpose of amend- ment. Yet these dispositions are not required in infants, who are justified otherwise, by the infusion of grace, and incapable of preparing themselves by acts. Q. What is merit ? A. Merit in general, is a work that one way or other deserves a reward, either rigorously, according to its intrinsic value; or by virtue of a promise, or out of a kind of decency. Christ merited our redemption in the first manner: good works of just men produced by actual grace, merit heaven in the second manner: and the good works of sinners, with- out habitual grace, but with the assistance of actual grace, may be said to merit some spiritual reward, in the third manner. The first two are called merit properl}' ; * the last is called merit improperly .f Yet, all our merit proceed- ing from Christ's merits, being God's pure gift, and only applying his merits, the whole body of our good actions, are ascribed to him. From hence, commonly five things are required in merit properly .| First, that it be good in itself and all its circumstances. Secondly, that a person be in the state of habitual grace. Thirdly, he is to be put upon earth, because there can be neither merit nor demerit, either in heaven, hell, or purgatory; the work of salvation and damnation being entirly com- pleted. Fourthly, that it be free. Fifthly, that there be a promise of reward from Almighty God for such works. • De Condigno. X De Condigno. t De Congruo. Q. What conditions are required to merit improperly ?* A. Neither the state of grfCCe, nor any com- pact, or promise of reward ; all that is required, is, that the action be good, and proceed from actual grace ; for it is congruous, and seems agreeable to the infinite goodness of God, that such works, even of a sinner, should one way or other be considered, in order to dispose him towards happiness. Q. It remains now that you say something of the following words of the second article, viz.: His only Son our Lord. In what sense is Christ the Son of God, and how his only Son ? A. Christ is the natural Son of God, by virtue of his eternal generation. And again, he is the only Son of God, upon the same 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 prescribed by this article ? A. Several, the chief whereof are : first that of the Arians, who aflSrmed, that the second per- son of the blessed Trinity, was not equal to the Father ; had not the same nature or essence ; that there was a time when he was not ; that he was created, etc. Secondly, the Eutych- ians are condemned, who affirmed Christ had not two distinct natures : they were condemned in the general council of Chalcedon, in the year 451. Thirdly, the Nestorians are con- demned, who affirm the union of the two natures in Christ, was not really physical and hypostatical in the same person, but only moral and denominative, and by consequence that in Christ there were really two persons ; divine and human; and that the Virgin Mary was not really the mother of God. They were condemned in the general council of Ephesus, in the year 431. Fourthly, another error of the Arians (which was condemned in the council of Sardica, in the year 347) was, that * De Congruo. THE CATHOLIC RELIGION EXPOUNDED. 29 Christ 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 assuming a foreign person, to a right of inheritance; which cannot be ascribed to Christ, whose person was divine. By the same rule, Felix and Elipandus, are convicted of an error ; they maintained that Christ as man was the adopted Son of God ; which must not be allowed, because adoption falls upon the person. From the whole it appears, that two nativities or generations, are to be conceived in Christ ; 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. O. Now give us the sense of the last words of this article, our Lord. A. He is our Lord, first, by the title of his divine person and nature ; and again, he is our Lord, as man ; because he is our redeemer, and purchased us with the price of his most precious blood. THE THIRD ARTICLE OF THE CREED. Q. Which is the third article ? A. Who was conceived by the Holy Ghost, born of the Virgin Mary. Q. In what manner did the blessed Virgin Mary conceive ? A. Not by the help of man, but by the operation of the Holy Ghost, who formed Christ's body out of hers, and furnished it with a human soul. Q. How was this article opposed by the heretics of the primitive ages ? A. By the Manicheans, who contended that Christ's body was not real; but had only the appearance of human flesh ; contrary to the ist chapter of St. John, verse 14, where he says the Word was made flesh ; by the Apollinarists, who contended, that Christ's fl.esh was created from eternity ; contrary to St. Paul in his epistle to the Galatians, where it was said he was made from a woman in the plenitude of time, chapter iv. verse 4 ; by Valentine and Apelles, who attributed to him a body from heaven, and an aerial bodj', which passed through the blessed Virgin, as it were through a channel ; contrary to the epistles of St. Paul to the Hebrews, and Romans, where Christ is said to be from the seed of Abraham and David. Heb. ii. 16. Rom. i. 3. By the Monothelites, who maintained that Christ had only one will; contrary to the 226. chapter of St. Luke, verse 42 ; where he says, not my will, but thine be done. Q. Why is the conception attributed partic- ularly to the Holy Ghost ; did not all three persons of the blessed Trinity concur ? A. Yes, they all concurred in that wonderful work, as they do in all other outward perform- ances. But the conception is particularly at- tributed to the Holy Ghost, for several reasons. First, because it was a work of goodness, and love ; and the Holy Ghost, proceeding from the mutual love of the Father and the Son ; so works of that kind are ascribed to him. Sec- ondly, because it was a work of grace, without any merits of man ; and the Holy Ghost being styled the fountain of grace, therefore this ex- traordinary work of grace is attributed to him. I omit several other congruities. Q. What particularities are there in Christ's conception, to distinguish it from that of the rest of mankind? A. Several very remarkable and miraculous, viz.: First, the conception was without the help of man. Secondly, the body was formed, and perfected in an instant, and immediately inspired 30 THE CATHOLIC RELIGION EXPOUNDED. with a soul. Thirdly, at the same instant, the divine person was united both to the body and soul. Fourthly, from the same instant, the soul was endowed with a perfect use of reason. Fifthly, at the same instant, the soul was made happy by the beatifical vision. Sixthly, the soul was re- plenished with all perfections, natural and super- natural, that were not inconsistent with the qualifications above recited, viz. : He was with- out servile fear, but not without reverential fear: he could not be said to have either faith or hope; and though his body was by right impassable, yet it was capable of suSering, by a miraculous suspension of the rays of beatitude. Q. If Christ's body was formed by the opera- tion of the Holy Ghost, why is not Christ called his son ? A. Because a son is only produced by genera- tion, which has nothing like it iu the incarnation. Q. How can the Virgin Mary be styled the mother of God, as being only the mother of Christ? The second person has a father, but not a mother. A. She is so styled by St. Elizabeth, as we read in the ist chapter of St. Luke, verse 43. Whence is this to me, that the mother of my Lord should come to me. Again, she is the mother of God, as being the mother of Christ, who is truly God. And Nestorius was con- demned in the council of Ephesus, for denying she was the mother of God. Q. Was the Virgin Mary always a virgin ? A. Yes, both before, at, and after she had conceived and brought forth the Son of God. Q. How before ? A. So it was foretold by the prophets in several places. Isa. vii. 14. Matt. i. 23. Q. How at her conception ? A. Because, according to St. Luke she did not conceive by the help of man, but by the operation of the Holy Ghost. Luke i. 31, 35. Q. How after her conception, was not St. Joseph her husband ? Besides, the gospel makes mention of the brethren of Christ. A. By a constant tradition, the doctrine of all the fathers, and the decency of the thing itself, she never knew man, either before or after. Hence, Helvidius and Jovinian, were condemned by the church, for saying, she had children, afterward, by St. Joseph ; indeed she was married to St. Joseph, but this was to screen her from the law, which stoned an adultress, of which St. Joseph might have justly suspected her, and even prosecuted her, as being conscious he had not known her, had he not been informed of the mystery. Hence, St. Jerome is of opinion, that she had made a vow of virginity, with the consent of her hus- band. As to those who are called Christ's brethren, they were only kinsmen, called brethren according to the Jewish custom. Q. For what end did God take human flesh; could the world be redeemed by no other means? A. The second person of the blessed Trinity, became man, for the abolishing of sin, both original and actual. And, though this method was not absolutely necessary, yet it was neces- sary to comply with the demands of strict justice, where the satisfaction ought to be equal to the ofience ; which was done super- abundantly in this mystery, where the actions of Christ were infinitely meritorious and satis- factor}^, and the offence only respectively infi- nite, as being against an infinite goodness. THE FOURTH ARTICLE OF THE CREED. Q, Which is the fourth article ? A. Suffered under Pontius Pilate, was cruci- fied, dead and buried. Q. How was Christ capable of suffering ? As God, it was impossible; again, his union with the divine person, as also the state of beatitude he enjoyed from the beginning, excluded suffer- ing. THE CATHOLIC RELIGION EXPOUNDED. 31 A. As the union of the divine and human nature was a miraculous work, so it was attended with many other supernatural circumstances ; among which, one was, the suspension of the properties of a glorified body, whilst Christ was upon earth. By this means he was in a capacity of suffering, both in body and soul, and obnoxious to all the infirmities of human nature ; excepting sin and ignorance, viz. : Grief, fear, heat, cold, hunger, thirst, and even death ; which last circumstance is the most inconsistent with a glorified bod}', had not a miracle inter- posed. Q. Why is the name of Pontius Pilate in- serted in the creed ? A. Though it may seem not to be a material circumstance, yet he is taken notice of, chiefly upon two accounts. First, by fixing the date of Christ's suffering, the truth of the history was confirmed, and might be compared with the public records of the Roman empire, under which, Pontius Pilate then governed Judea. Secondly, to signify that the predictions were fulfilled, whereby it had been frequently fore- told, that Christ should suffer, both from Jews and Gentiles. Q. Why is particiilar mention made of the manner of Christ's death by crucifixion ? A. This was specified to show that the prophecies were fulfilled by his dying that death, which was not only foretold, but the several instruments, etc., were mentioned, which were employed on that occasion. Again, to put us in mind of Christ's great humility, and love for mankind, in suffering 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 Gen- tiles and a scandal to the Jews. Q. What occasion is there to specify Christ's death, after his crucifixion, or that he was buried ? We may reasonably suppose 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 rest of mankind ? A. It was requisite to specify he was dead against those, who held his crucifixion was only in appearance, and by consequence, that Christ did not really die, which was an error of some primitive heretics ; and afterwards of the Mani- cheans, contrary to all the four evangelists, who agree that he gave up the ghost. Mat. xxvii. 50. Alark xv. 37. Luke xxiii. 46. John xix. 30. As to his burial, that was also a cir- cumstance proper to be inserted, to be a proof of his resurrection, which might have been contested with more show of truth, had not his body been laid in the grave. Now, how Christ could die being God ; it must be observed that death did not affect his divinity, but only his humanity. For what is death ? It is a separa- tion of the soul from the body, and in this manner Christ was subject to death as he was to the other infirmities of man's nature ; yet at the same time, Christ was immortal, by the hypostatical union, and it was a miraculous condescension, which made him capable of dying and of being subject to the other infirmities. The difference on his side, was, his death was miraculous and voluntary, though in obedience to his father's will and precept. John x. 17, 18. And, again, his body was not liable to corruption, as other bodies are ; according to that of the Psalmist, " thou wilt not suffer thy holy one to see corruption." Psalm xv. 10. Q. Was the divine person during the three days of the body and soul's separation, still united to them both ? A. Yes, though the soul descended into the lower parts of the earth, the body still remain- ing in the grave. Q. Which are the principal benefits derived from Christ's death ? A. He died for all mankind, and not only for the predestinate, as Calvin erroneously taught, and the Jansenists assert, who esteem it Semi- pelagianism, to say that Christ died for all mankind. 2 Cor. v. 15. Whereas, St. Paul says, that " Christ died for all," and in another place, he says that " Christ gave himself a redemption for all." I Tim. ii. 5. At the same time, though 32 THE CATHOLIC RELIGION EXPOUNDED. Christ died, merited and satisfied for the sins of all mankind, all are not partakers of those favors, unless they apply them by faith, the sacraments and good works, which are the channels through which they are conveyed. Again, every action of Christ, from the begin- ning, was infinitely meritorious, but the whole work of man's redemption was consummated by his death. Lastly, it was by his death, and upon the view of his merits, that all in the law of nature and law of Moses were justified, and that the gates of heaven were first opened to them. THE FIFTH ARTICLE OF THE CREED. Q. Which is the fifth article ? A. He descended into hell, the third day he rose 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 use the word only for one particular place, or are there several places, or states, distinguished by that appellation ? A. There are several places, or states, distin- guished by it. First, the place or state of the damned, sometimes called Gahenna the abyss, and properly hell, as being the lowest, and remotest place from heaven. Secondly, death, or the state of man's soul, after it is separated from the body. Thirdly, the state of those persons, who died in God's favor, in the law of nature, and law of Moses ; before Christ appeared to release them and introduce them into heaven : this place is distinguished by the name of Abraham's Bosom, or Limbus Patrum. St. Luke xvi. 22. Fourthl}', a state of purga- tion, where the souls of those are detained, who have died in the guilt of lesser or venial oflFenses, or not sufficiently satisfied for former mortal sins, for which they are punished in that state, which is therefore called purgatory. Q. Now you are to tell me the meaning of the word hell, as it stands in the Creed : and which of the aforesaid places Christ descended into, whether into all or only some? A. In the first place, by hell, cannot be understood the place of the damned, the souls there being out of the reach of redemption, which was the design of Christ's descending ; much less did Christ suffer the pains of the damned, as Calvin impiously maintains. Again, hell cannot signify the grave or state of death ; because his soul did not remain in the grave ; neither can it be understood of the state of death, which is expressed in the former article, where it is said he was dead and buried. The true meaning of the word hell, therefore is, that Christ descended into that place, where the souls of the just were preserved until he released them, called Limbus Patrum or Abra- ham's Bosom. And in this exposition all the fathers agree, and prove it from the Scriptures ; particularly from the prophecy of Zachary, where he says, " by the blood of the Testa- ment, thou hast sent forth thy prisoners out of the pit." Chapter ix. ii. From the epistle of St. Paul to the Ephesians, chap. iv. 8, 9. Where he says Christ ascended on high, hath led captivity captive ; he gave gifts to men ; and that he ascended : what is it but because he descended first into the lower parts of the earth ? See also. Col. ii. 15. Q. Did Christ descend into purgatory, and release the souls there from their punishment ? A. There is nothing clearly expressed, either in the Scriptures or fathers, as to this point, so as to make it an article of faith ; but that he did descend thither and release either all ST. CHARLES BORROMEO. We behold this Saint of God administering the last rites of the Church to the sick. During the great plague he refused to leave Milan, and was ever seen attending to the spiritual wants of the dying, and even sold his bed for their suDDort. ST. ANTHONY OP PADUA. When St. Anthony first went to Padua, in Italy, there was no Franciscan convent in that city, and the nearest was in Arcella, a mile bom Padua. With the permission of his superiors, he took up his abode at the house of Count Tisco, a man of great piety and devoted to our Saint. One day, when the Count happened to be near the room, he was surprised to see streams of light issuing from it, and looking in he beheld St. Anthony, with a lovely child in bis arms, rays of Divine light siurounding the child's head, and while he gazed in awe and wonder the vision disappeared. THE CATHOLIC RELIGION EXPOUNDED. 33 or some, is ver}' probable from the first of St. Peter iii. 19, 20. Where we read, that Christ being dead, came in spirit, and preached to them also that were in prison, who had been incredulous in the days of Noah, when the ark was building. And, again, out of the Acts of the Apostles. Chap. ii. 24. where it is said, God raised him up loosing the sorrows of hell. Besides it is conformable to the goodness of God, and the great design of man's redemption ; and several strong conjectures favor this opinion. Q. You say Christ descended ; but how is this to be understood, did he descend as to his divinity, as to his body, or as to his soul ? A. Christ as God, can neither be said prop- erly to ascend, nor descend ; because he is actually every where at all times : his body remained in the sepulchre till the third day, and by consequence, that did not descend with him : what descended therefore was, his soul in conjunction with the divine person, from which it was inseparable. Q. Why did our Saviour rise again ? In what manner, and how upon the third day, and what proofs are there that his followers have not imposed upon the world by that article ? A. Christ's resurrection was the re-uniting of his body and soul, and showing himself again. Now, there were several reasons why this should be. First, to fulfill the predictions, whereby both the ancient prophets, and he himself had declared that he would rise again, specifying three days' time ; which is not to be understood of three complete days, but only the parts of three days; for dying on Friday, he rose again on Sunday. Mar. xiv. 58. Secondly, had he not risen, and appeared again, the Jews might have taken an occasion from thence, to have questioned both his power and doctrine, and looked upon the whole business of his life as artifice and contrivance. Hence, St. Paul tells us, his resurrection confirmed all he had said and done, and ought to be regarded as the main and fundamental point of the Chris- tian religion. Thirdly, he rose again, to con- 3 firm the doctrine of the general resurrection, which was a truth denied by the sect of Jews called Sadducees, who also denied the immor- tality of the soul. To these we may add, that raising himself from the dead, was a proof of his divinity ; for though others have been raised from the dead, yet he alone raised himself Q. But now as to the truth of the fact, what proofs can you produce, that his disciples did not impose upon the world ? The Jews sus- pected some such fraud, and therefore they placed guards at his sepulchre, lest they should steal his body, and so spread about a report that he was risen again. A. No fact could be better attested. Ten apparitions are mentioned in the Scriptures, when sometimes more, sometimes less, were present, and at one apparition, about five hun- dred persons were present ; and we may very well suppose, that during the forty days between his resurrection and ascension, he frequently conversed with his disciples ; and the Scripture tells us positively he did. Q. The Jews look upon these proofs as insuflBcient. They allege, that the guards might be asleep, or bribed, while his body was conveyed away. Besides (say our modem unbelievers), the witnesses of these apparitions were all party men. Why did he not appear to the chiefs of the synagogue, and show him- self publicly in the temple ? A. The Jews, neither then, nor ever since, could produce any arguments, either that the guards were asleep, or corrupted by bribery to conceal the fact. The'y were reproached by the apostles, for forging this report, without any reply. Besides, it is not improbable but that several great persons, not of the party, might be present at some of these apparitions ; as several thousands were immediately after converted, upon the truth of the fact being asserted : nor could the Jews have any grounds to suspect forgery, when they saw the apostles work so many miracles, expressly in proof of his resurrection. As to the qvieries, why did 34 THE CATHOLIC RELIGION EXPOUNDED. he not appear to the chief of the synagogue, and publicly in the temple ? Such arguments would have prevailed very little with a people hardened in wickedness, and who would not be convinced by so many undeniable miracles, which he had wrought for three years together among them, and were so obstinate, that when they could not deny the fact, they attributed the miracles he wrought, to his corresponding with the devil. What likelihood was there, that those who would not believe their own senses, upon so many other occasions, would be convinced by apparitions which might be subject to the same cavilling? And if we may judge of the true reason why the chiefs of the synagogue were not favored with such appari- tions ; it was because they did not deserve the favor, and had it been granted, they were so exasperated, blind and obstinate, that it would have been of no use to them, only to have aggravated their crimes. THE SIXTH ARTICLE OF THE CREED. Q. Which is the sixth article ? ' A. He ascended into heaven, sits at the right hand of God the Father Almighty. Q. When did he ascend into heaven? A. Forty days after his resurrection. Q. How was he employed during those forty days ? A. He instructed his apostles and his disci- ples, in several matters belonging to the church he had established; particularly by frequent apparitions, he confirmed the truth of his resur- rection. He explained to them the nature of the sacraments, with the ceremonies to be used, as also what was required in the government of his church, relating to power and church discipline. Q. What grounds have you to believe such matters were the subject of his conversa- tion ? A. Very good grounds. The Scripture tells ns in the Acts of the Apostles, that he was speaking of the kingdom of God ; chapter i. verse 3. It was the part of a law-maker, to speak of such matters. Hence, the fathers generally agree, that several customs and prac- tices observed in the church, were ordered by him at that time, whereof they mention several particulars, only known by tradition, and no- where expressed in the Scriptures. Q. Explain the manner of his ascension : did he ascend as to his divinity, or only as to his soul and body ; and why did he ascend ? A. As to his divinity, God being a pure spirit, and present every where by his immen- sity, he was incapable of local motion, and by consequence, could neither properly ascend or descend. What is meant therefore, is, that his body and soul ascended visibly in the sight of the apostles to heaven, though they were both before in a state to bliss, but imperceptible to human eyes ; Acts i. 9. Again it is said he ascended, that is, by virtue of his own pov/er, and was not carried to heaven as Eli as was, by outward help, which was a proof of his being God. He ascended into heaven, not only to open the gates for himself, but for his followers ; not only to take possession of his own inheri- tance, but also to make us joint heirs with him; not for his own happiness alone, but that we may for ever (if we please) be happy with him. He went to take care of our eternal interest ; and so he told his apostles, "I go to prepare a place for you, that where I am, there you may be also;" Jo. xiv. 2, 3. He ascended in order to draw our hearts after him, and that pur thoughts, our wishes and desires, may be always aiming higher than this miserable world, and so aspiring toward him in heaven. Thus. THE CATHOUC RELIGION EXPOUNDED. 35 says St. Paul, "our conversation is in heaven;" Phil. iii. 20. Q. Why is he said to sit, and why at the right hand? Why are the words of Father and Almighty made use of on this occasion ? A. Sitting is a posture signifying ease, honor, and the stability of the state of supreme glory and sovereign power he was placed in ; so that we do not understand that Christ is always in a sitting posture. The right hand, though only metaphorically applied to God (for we do not imagine that God has any hands or feet, he being a pure spirit, without any body at all), denotes preference and power, and that Christ as man, excelled all created beings, and was a powerful intercessor. Lastly, the word Father, and Almighty, insinuate, that those who apply themselves to him, might expect to be treated in the same manner, as a tender parent treats his child, and have the comfort of being suc- cored by a power which could not be withstood. THE SEVENTH ARTICLE OF THE CREED. Q. Which is the seventh article ? A. From thence he shall come to judge the quick and the dead. Q. What difference do you observe between the first and this latter coming of our Saviour ? A. At his first coming, he appeared in quality of a redeemer, showing to mankind continual instances of mercy, and in his behavior con- formed himself, as if he had been only a common person, deprived of all those advantages, which otherwise were due to his character. At his second coming, he will appear as a judge, pronouncing sentence to the utmost rigor of justice, and clothed with all the outward marks of authority and majesty. Q Are not all mankind judged at their death ; what occasion is there for a second and general judgment? A. Yes they are, but a second and general judgment is requisite upon several accounts. First, to justify before the whole world, the conduct of divine providence, in regard to the different treatment of the just, and the wicked, the one being permitted to live under tribu- lation, whilst the other flourished and enjoyed their ease ; for then it will be made appear by the difference of their fate, that the just were not deserted by Almighty God, seeing that they are considered with an eternal reward for their past sufferings. A second reason why a general judgment is appointed, is, to do public justice to the injured part of mankind, who suffered in their reputation, or otherwise, for then all fraudulent dealings, rash censures, sinister intentions, and other insincere prac- tices, will be laid open, and every man appear in his true colors, to the comfort of the injured; and confusion of the oppressor. A third reason, for this general judgment, is, that whereas, at a person's decease, sentence was only pronounced upon the soul, at the general judgment, the soul and body being reunited, it will pass upon the whole man ; that as they had mutually concurred in good and bad actions, they may receive a sentence suitable to their behavior in both respects. Q. What is meant by the quick and the dead, are those that are living at the approach of the general judgment, to appear alive before the judge? A. By the quick and the dead, we understand all mankind, that ever inhabited the earth, from the creation down, of all nations and states, both infidels, Jews, Turks, heretics, and true believers, all who live under the law of nature, the old law, and law of grace. And as for those persons who are alive upon the ap. proach of the last day, Ps. xcvi. 3, it is the 36 THE CATHOIJC RELIGION EXPOUNDED. most probable opinion they will be all con- sumed by fire, wben tbe world shall perish, by a general conflagration, and immediately make their appearance before the judgment seat. Q. But then, as to the time, when this general judgment will happen, and the place where it will be executed, how shall we come to know these matters ? A. The time when, is a secret locked up in the breast of the Almighty; Mat. xxiv. 36. And for the same reason, that we are not made acquainted with the time of our death, viz.: That being always prepared, we may not be surprised, and called to an account, when we are unprovided to give it ; which appears to be a rational way of proceeding; seeing that if the time was revealed, persons would be apt to defer their repentance, until that hour ap- proached, as they now commonly do, though uncertain that they shall be allowed a moment ; and would be much more inclined to defer it, in case they had any certainty of the time when death would happen. However, as sick- ness and age, give persons notice of approach- ing death, so there will be certain visible tokens, forerunners of the general judgment ; besides universal wars, plagues, and famines ; antichrist will make his appearance, who by persecution and false miracles, will for three years exercise a tyrannical power over the world, and draw unto his party a great part of mankind ; but, at last will be baffled by Enoch and Elias, who are still reserved to return again upon the earth, for that purpose. As the day of judgment approaches nearer, there will be visible tokens in the heavens, earth, and seas, which will strike a terror into all mankind, and make them wither and pine away with fear. Q. !Methinks these visible admonitions will be capable of working men up to repentance, and make them prepare themselves against that great day ? A. Much to the contrary : our blessed Saviour tells us, they will be in a state of insensibility, as mankind was when Noah foretold the destruc- tion of the world at the general deluge ; for though he frequeutl}' admonished them of it, for a hundred years together, they still continued in their wickedness until the judgment fell upon them. Q. Can 3^ou give me any information as to the place, or any other circumstance ? Will the trial be general or particular and what have sinners to apprehend upon the occasion ? A. We are informed in the Scriptures, that the place will be the valley of Josaphat, near Jerusalem, in the sight of Mount Calvary ; Joel iii. 2. So that the Son of God will exer- cise the severity of his j ustice, where he showed such tokens of his mercy ; a sad remembrance to the Jews, who put him to death, and to wicked Christians, who crucified him by their scandalous lives. — Whether the trial will be general or particular, with such like circum- stances, is only known to God. Thus much we may be certain of, that though it may be general, and pass over in an instant, yet it \n\\ affect every one in particular, as much as if he were the only person that was called to the bar. Lastly, as to the apprehensions sin- ners will lie under upon the occasion, there are three circumstances which will throw them into the utmost confusion, viz. : The qualities of the judge, who cannot be imposed upon by bribes, nor inclined through partiality to favor : the nature of the evidence, which will be a man's own conscience, with the corroborating proofs of the devil, and all those he has injured, will appear against him : the severity of the scrutiny, which will take in all our thoughts, desires, wishes, affections, words and works, though never so secret ; the intention, motive, and circumstances of them ; the use of our will, memory, and understanding ; all the facul- ties of both body and soul ; the use of God's holy graces ; the neglect of doing good, and misspent time ; and not only all our own sins, but others which we have any ways occasioned : for our Saviour assures us, " That nothing is hid that shall not be revealed, nor secret that shall not be known." Mat. x. 26. THE CATHOLIC RELIGION EXPOUNDED. 37 Q. Are there any more circumstances to be considered in this general judgment? Will Christ sit to judge as God or as man ? What kind of punishment will the wicked be con- demned to ? Will their punishment be ever- lasting, or have an end, or at least be subject to a mitigation ? Will the fire spoken of in Scripture really affect the soul, or is it only a metaphorical expression, to signify the sharp- ness of pain ? A All the three divine persons will sit in judgment, which is- attributed to the Son, because it is a work of wisdom ; at the same time, Christ as man, will hear and give sentence, according to St. John ; chapter v. 27. — " The Father hath given him power to execute judg- ment, because he is the Son of man." As to the punishment, fire is commonly expressed, which we are to understand literally and prop- erly ; but in what manner it will affect the soul, is not declared. This punishment will have no end, no intermission, as Origen erro- neously taught. Q. How shall the just and reprobate be placed, and what shall be the sentence of the just, and that of the wicked ? A. The just shall be placed on the right, and the reprobate on the left hand of the judge. The judge will say to the just, " come ye blessed of my Father, and receive the kingdom which is prepared for you ; for I was hungry, and you gave me to eat, I was thirsty, and you gave me to drink," etc. Mat. xxv. 34, 35. How joyful this sentence will be to them, all the tongues of men and angels are not able to express : nor is it easier to describe the envy, malice, and despairing rage of those on the left hand ; when having heard this sentence, they begin to hear the thunder of their own> " Go ye cursed into eternal fire, which hath been prepared for the devil and his angels ; for I was hungry, and you gave me not to eat, I was thirst)^ and you gave me not to drink," etc. Mat. xxv. 41, 42. To depart from God, b}' losing him and all that is good ; never to see God's face, nor ever to enjoy his favor; this is that hell of hells, which the divines call pain of loss. But then not only to lose all good, but also to be sunk for ever into the abyss of everlasting evils, without any hope of comfort, is that pain of sense, which even the worst of sinners cannot firmly believe without trembling. THE EIGHTH ARTICLE OF THE CREED. Q. Which is the eighth article ? A. I believe in the Holy Ghost. Q. What do you profess in this article ? A. As the former articles contained, what we are to believe, concerning the two first persons of the blessed Trinity, this regards the third person, which in sum is, that the Holy Ghost is consubstantial 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 first from the Creed itself, where the form of belief is expressed in the same way, I believe in the Holy Ghost, as well as in the Father, and in 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 Ghost ? Thou hast not lied unto men but unto God." Here you see the Holy Ghost is called God. Thirdly, from St. John, in his first epistle, chapter v. verse 7, where he says, " there are three that bear testimony in heaven, the Father, the Word, and the Holy Ghost ; and these three are one." Fourthly, from the form of baptism, where the Holy Ghost is equally mentioned with the Father and the Son, which ought not to be, if he was not God. Again, from St. Paul, 2 38 THE CATHOLIC RELIGION EXPOUNDED. Cor. xiii. 13. Where he thus concludes his epistle ; " The grace of our Lord Jesus Christ, and the love of God, and the communication •of the Holy Ghost, be with 3'ou all." From hence we prove the Holy Ghost to have the same divine nature with the Father and the Son ; as also to be a different person from them both : so that we ought to glorify, and worship him equally with the Father and the Son, as the last end and object of all our affections. Hence, the Macedonian heresy condemned by the church, which denied the divinity of the Holy Ghost. Anno. 381. Q. The Scriptures, it is true, tell us that the Holy Ghost proceeds from the Father, but makes no mention of his proceeding from the Son. A. Though one is not so expressly mentioned in the Scriptures, as the other, yet it is suffi- ciently asserted ; particularly where Christ says, in the 15th chapter of St. John, verse 26; " The paraclete whom I shall send from the Father;" chapter xxvi. "He shall receive of mine. Q. What is the proper signification of the word Ghost? A. In our ancient language it is the same as Spirit. Q. What names are commonly given to the Holy Ghost in the Scriptures ? A. He is called the paraclete, that is, the Comforter, the Advocate, the Finger of God, Goodness, the Gift, etc. Which appellations, signify the offices, and effects that are ascribed to him. Q. What are the gifts proceeding from the Holy Ghost? A. These seven, enumerated in the eleventh chapter of the prophet Isaiah; verse 2. First, wisdom, which teaches us to direct our lives and actions to God's honor, and the salvation of our souls. Second, understanding, which makes our faith lively, enabling us to penetrate the highest mysteries. Third, counsel, which discovers the snares of the devil. Fourth,, for- titude, which overcomes the difficulty of tempta- tions, and enables us to undergo all dangers for God's* sake. Fifth, knowledge, by which we know, and understand 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 Ghost ? A. St. Paul reckons these twelve. First, charity, which fills us with the love of God and our neighbor. Second, joy, which enables us to serve God with cheerfulness. Third, peace, which keeps us unmoved in our minds, amidst the storms and tempests of the world. Fourth, patience, which enables us to suffer all adversities 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, goodness, which makes us hurt no man, and do good to all. Seventh, benignity, which causes a certain sweetness in our conversation and manners, so as to profit and advance others in virtue thereby. Eighth, mildness, which allays in us all the motions of passion and anger. Ninth, fidelity, which makes us punctual ob- servers of our covenants and promises. Tenth, modesty, which observes a fitting mean in all our outward actions. Eleventh, continency, which makes us not only temperate in meat and drink, but in all other sensible delights. Twelfth, chastity, which keeps a pure soul in a pure body. Q. In what manner is the Holy Ghost given? A. Two ways, visibly and invisibly. He was both ways given to the apostles ; invisibly, when, after the resurrection, Christ breathed upon them and said, receive ye the Holy Ghost; Jo. xx. 22. Visibly, ten days after his ascension, when he sent them to preach, and the Holy Ghost appeared over theni in fiery tongues. A^ in, he is given invisibly in man's justification, when grace is bestowed ; and in the sacrament of confirmation. Q. Under what appearances has the Holy Ghost shown himself to mankind ? A. Chiefly two, in the shape of a dove, when THE CATHOIvIC RELIGION EXPOUNDED. 39 our Saviour was baptized, by St. Jolin the Baptist ; and in fiery tongues, at his descending on the apostles at Pentecost. Q. What was meant b}' his appearing under these representations ? A. By the dove, was signified innocence, and purity. The fiery tongues had several signifi- cations ; the tongues imported the gift of lan- guages ; the fire signified zeal ; and they appeared split, that they might represent the variety of gifts that were betowed, viz. : Working miracles, prophesying, etc. Q. Did these visible marks always atteud the giving of the Holy Ghost ? A. In the first age, and during the apostles' time, they continued, as requisite to the first estab- lishment of the gospel, but ceased by degrees. Q. You say the Holy Ghost appeared in the figure of a dove ; and, I suppose this is the reason why he is still represented by pictures and images under that form. Can a pure spirit and immortal being, be truly expressed by such like representations ? A. You judge right, as to the grouud and rise of that custom, but seem not to understand the true meaning of it. We pretend not to express the true likeness of a spirit much less of an infinite spiritual substance. The design is only to assist the memory, preserve the remembrance of the mystery, and receive in- struction, from what is signified by such out- ward tokens. Q. If this be all you mean, I see no reason why the Father and the Son, and even the whole Trinity, may not either separately, or conjunctively, be represented in the same man- ner, either by painting or carving; though, indeed, the custom is more authorized, by representing the second person under the figure of a man, because he took human flesh upon him ; whereas the other persons did not ? A. You still talk coherently, there being as much for the one as for the other ; neither is the circumstance you mention of the second person, only, being united to a human body, any objection against representing the other persons by visible tokens. For as we do not pretend to express Christ's divinity by pictures, or images, but only his body ; so neither do we intend to represent the divinity of the other persons, 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 persons separately considered. The first person may be represented as an old man, as he appeared to Daniel : the second, as a man whose nature he assumed ; and the Holy Ghost as a dove, for the same reason. But you pretend besides to make pictures and images representing the Trinity, which was never represented by an outward appearance. A. This difiiculty is easily removed, by the same rule. And in the first place, it is far from truth that we have no representation of the Trinity : it is frequently represented both by facts and words in the holy Scriptures : I shall only mention the three men who appeared to Abraham, whom he addressed as if they were but one ; and these words in the first epistle of St. John, chapter v. verse 7. " These three are one." Is not this a sufficient ground to form an image, representing one and three? What are words, but images representing to the ear, what pictures do to the eye ; and if it be lawful to make use of words, to signify the mystery of the Trinity, why may not a picture be drawn to the same purpose? Words and pictures can neither express the nature of the thing, but still they are serviceable to put us in mind, and keep up the memory of the mystery. 40 THE CATHOUC RELIGION EXPOUNDED. THE NINTH ARTICLE OF THE CREED. Q. Which, is the ninth article ? A. The holy Catholic church, the communion of saints. Q. What is the signification of the word church ? A. According to its etymology in the Greek, it is a congregation, or assembly of people, called together, upon any account whatever, and is sometimes taken from the place where they meet. Q. It is not our present purpose, to take notice of what signification it bears among secular and profane authors, but what sense it carries in the Scriptures and ecclesiastical writers. A. In the Scriptures, it has sometimes a limited, other times a more extensive significa- tion : one, while it signifies the society of saints and angels : another, while a society of the faithful on earth : sometimes the congregation of the \vicked ; and again, for that of the elect, or predestinated onlj\ Hence, divines have distinguished the church into triumphant in heaven, and militant upon earth ; to which they add the suffering church in purgatory. Q. I easil}' conceive, that the name of church, may be given to all these congregations, as the general signification of the word imports. But did not Christ establish a particular con- gregation on earth ; pray, what do 5'ou call that? A. The church Christ established on earth, was a congregation of people baptized, and united together by believing and professing the same faith he had taught ; and governed by lawful pastors and bishops, subordinate to his vicar upon earth, as he had appointed. Q. It is suitable to the divine wisdom, that in establishing a community of such, a regu- lation should be observed to prevent the in- conveniences of errors in belief, and disobedi- ence in practical duties ; yet we find in the Scriptures, mention made of several churches, even of true believers ; as the churches of Jeru- salem, Smyrna, Athens, Ephesus, Corinth, Rome, etc. Is the church founded by Christ, divided into several bodies ? A. These different appellations are not designed to signify different societies, either as to faith or government, but only the different districts, where the faithful assembled, under the same universal church; aud were so distinguished, in the apostolic letters, accordingly as there was occasion of being instructed in their respective duties ; a different address being requisite, to make a proper application, of Avhat they were to be informed of. Q. I observe some difference in wording this article, and the former : in the former you sa}-, I believe in God the Father, in Jesus Christ, and in the Holy Ghost. — Here, in this article, you only say, I believe the holy Catholic church, not, I believe in the holy Catholic church. A. The difference you observe is not acci- dental, but premeditated and designed. To believe in God, is to place our last end in him : now, the church being only the means and not the end, what, therefore, we profess, in her regard, is, that there is a church, whose voice we ought to hear and obey, in order to obtain our last end. Q. But here another difl&culty may be started : objects of faith are obscure, and lie not within the cognizance of our senses : now, the church, being a visible society, how can it be known by faith? A. I own, the church, as to its visible being, is not an object of faith, but only known by the senses and reason, and by the undeniable marks it carries, explained in the Scripture, the apostles' creed, and answerable to all the requisites that prudence can suggest, to sub- mit to its authority. What is the object of faith in the church ? Is the divine authority THE CATHOLIC RELIGION EXPOUNDED. 41 conferred upon it, in being directed by the Holy Ghost, having a power of binding and loosing, and producing grace, and all sorts of supernatural eflfects, by means of the sacra- ments? These are invisible, and the objects of faith only ; and of this we have a parallel case in our blessed Saviour, whilst he was upon earth. His humanity was the object of sense and reason, but his divinity was the object of faith. Q. By the definition you g^ve of the particu- lar church of Christ, which was "his kingdom on earth, it is requisite that three things concur, to become a member of it, viz.: First, that the persons be baptized, either actually or in desire. Secondly, that they believe the doctrines Christ delivered ; and thirdly, that they be obedient to the authority he placed them under. Now we find there are a great many, who pretend to be members of Christ's church, who are divided in their faith, teaching doctrines directly contrary to one another, and by separating themselves into different congregations, do not all pay sub- jection to the same authority, but either to none, or to those of their own choosing. Did Christ give this liberty to any distinct body of men, to believe and pay obedience to whom they pleased ? This does not seem consistent with the wisdom of so wise a legislator. If every civil com- munity is provided with rules against divisions, certainly the God of peace and unity, would not establish a church to be exposed to all the inconveniences of errors and disobedience, but prescribe some certain method how to obviate them. A. The three things required, to become a member of Christ's church, and requisite, as you properly observe ; so that, notwithstanding there are a great many congregations, who pretend to belong to God's church, and lay claim to it, by making a profession of Chris- tianity, yet, not believing what Christ taught, and disobeying the authority appointed by him, when the matter is strictly inquired into, they are not members of his church. Q. Pray let me understand who those persons are, with the reasons in particular, why you cannot allow them to be members of Christ's church ? A. The congregations I mean, are heathens, Turks, Jews, and heretics of all denominations ; to whom we may join schismatics, and persons excommunicated. Q. Why are not schismatics members of the church ? A. Because they are separated from it, by disobeying the governors appointed by Christ, and are branches cut off from the tree of life. Q. Why are not persons excommunicated, to be esteemed members of the church ? A. They are cut off from the body, for obstinately violating the church's order, and therefore enjoy not the privileges. Q. Are sinners (that is to say, such as are in mortal sin,) members of the church ? A. Yes, but rotten members. Hence the Scriptures compare the church to Noah's ark, which contained animals, clean and unclean ; to a sheepfold, where goats are mixed with sheep ; to a granary, that contains straw, chaff and corn ; to a great house, with vessels of gold, silver and wood. Thus argued St. Austin, against the Douatists, who excluded sinners. Thus, it is defined against Calvin, who makes the church cgnsist only of the elect. Sinners that are reprobates, are members as to the present state, but not as to the future state of the church. Q. I easily conceive why heathens, Turks, and Jews, ought not to be esteemed members of Christ's church : because they either deny God or Christ the Redeemer. But, as for the rest, the case is not so plain : they acknowledge one only true God ; they acknowledge Christ to be their Redeemer ; they believe the holy Scripture, which is the rule of instruction, both as to what Christ taught, and what is to be practiced ; and by this compliance, seem to have a right to be esteemed members of Christ's church. I do not see anything else that can be required of them. A. You have mentioned requisites, but not 48 THE CATHOLIC RELIGION EXPOUNDED. all. To believe a God, and that Christ is our Redeemer, are a good foundation ; but unless we believe all that Christ taught, and obey those whom he ordered to be obeyed, we fail in the two essential parts of a Christian's duty; for our Saviour assures us. Mat. xvi. i6, " that he who believes not shall be condemned ;" 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, it is true, are good rules ; but theu we are at a loss, unless we are rightly instructed in the sense of them ; neither can the Scriptures alone satisfy us which books are to be allowed as Scripture, and which to be rejected. — Many have perverted the sense of Scriptures, to their own damnation ; who, at the same time, pretended to be members of Christ's chuTch, but were not. Q. Has not every one, who enjoys the use of his reason, a capacity to understand as much of the Scriptures, as is necessary to inform him of, and comply with, any Christian duty ? What occasion has he to descend to every particular point ; or what power has any congregation to draw up forms of belief, and oblige others to subscribe to them ? A. Were men's reasoning faculty free from mistakes, passion and prejudice, much might be said in its favor ; but as it is exposed to those inconveniences, it must be set to rights by proper means. Woful experience has demon- strated the insufficiency of reason, as it is under the direction of private persons. All affairs whatever, have been thrown into confusion, under a pretence of reason, both public and private, civil and religious. Servants have their pretended reasons not to obey their masters, and subjects have theirs not to obey their prince ; and it is no wonder, if many, who style them- selves Christians, should be disobedient to the laws of Christ's church, upon a pretence that their reason sufficiently informs what, and whom they ought to obey. By thus relying upon pri- vate reason, dissensions happen in families, rebellion in kingdoms, and heresies in Christ's church : such were the heresies even in the apostolic and primitive ages ; some denying the resurrection, others Christ's divinity, and the divinity of the Holy Ghost, with many other errors ; all taking their rise from the liberty private reason took to expound the Scriptures, according to their own taste. Now it is plain, from the censures that were always passed upon such persons, that they were never esteemed members of Christ's church ; notwithstanding their belief in a Redeemer, and their allowing the Scriptures to be a rule of belief, and the practical duties of a Christian, their faith was defective and obedience was wanting. Q. All you alleged only amounts to this ; that those heretics were not members of Christ's visible church, as being separated from that visi- ble society which bore that name. But why might the}' not be members of Christ's church invisibly, as being invisibly united to Christ their head, and only separated from the visible society through mistake and innocent errors ? A. This notion is inconsistent with the nature of a visible society, and more especially with that of Christ's establishing, and indeed a con- tradiction in itself. In visible societies, no re- gard is had to inward dispositions, but only to outward actions, in point of misbehavior : a general protestation of allegiance to a prince, will not excuse a rebel, who is declared an out- law, for opposing the administration of justice, upon the idle pretence of expounding the laws in his own sense. On the other hand, how can heretics be united to Christ, their invisible head, who reject the means of that invisible union ; Christians are united invisibly to Christ by faith and obedience ; now, where is their faith, who do not believe every thing Christ teaches ? Where is their obedience, who resist the authority placed over them ? As to what you insinuate concerning mistakes, and the innocent errors of many, who believe wrong, and separate them- selves, only on that account, for want of oppor- tunity of being better instructed ; these are out of the case ; we only speak of those who can have no such pretences : however, even those, who have invincible ignorance to excuse them, THE CATHOLIC RELIGION EXPOUNDED. 43 for not believing with, and obeying the church, cannot be esteemed visible members of Christ's church, as not being placed in the ordinary road, that he has chalked out for their salvation ; yet they are not out of the road of his extraordinary gfrace, insomuch, that the invincible ignorance they labor under, in regard of the common road appointed by Christ, will not be imputed to them as a crime ; but on the contrary, if they are good livers in all other respects, and care- fully comply with the law of nature, they may be invisibly united to Christ, and invisible mem- bers of his church. Q. This is a charitable condescension ; but then it seems to be contrary to the universal rule and doctrine of your church, which says, that none are saved out of the Catholic com- munion ; which is very uncharitable, if it be understood of a church in one communion only. A. It never was the universal doctrine of the Catholic church, that none are saved, who die out of the Catholic communion ; for they always except invincible necessity, and invinci- ble ignorance. Now, invincible necessity is, that which is not in a man's power to hinder, though he desire it ever so much ; or it is a real impossibility under the present circum- stances, of obtaining something which we desire ; as if a person, for example, who lived out of the Catholic community, is sensible of his error, and desires to be reconciled to the Catholic church, but dies before a priest can be brought to him ; such a one has invincible necessity. Invincible ignorance, is that which is not voluntary ; so that if persons would gladly embrace the truth, and sincerely use their best endeavors to find it out, and to know the whole compass of their duty, and would both faithfully and immediately comply with the most difi&cult parts of it when known, how contrary soever they may be to their passions, to their prejudices, to the conveniences of life, to their interest in this world, and to the expectation of their friends ; their ignorance is invincible, and may be excused from the sin of heresy. When Catholics, therefore, say, as they have always said, that none are saved out of the Catholic communion, their meaning is, that no one is saved unless he be in the Catholic - communion, either actually or virtually ; either in fact or in desire ; and that there is no sure and safe way to heaven, out of the Catholic communion. This general rule of the Catholic faith, that none are saved out of the communion of the orthodox and uni- versal church, follows by a plain and neces- sary consequence from the Scripture, as well as from the apostolical and Nicene creed. For if Christ has only one holy Catholic and apos- tolical church, which is the communion of saints ; if he has only one church which is built upon a rock, and against which, " the gates of hell shall not prevail ; " St. Mat. xvi. 1 8, if he has only one church, " which is the pillar and support of truth," i Tim. iii. 15. And with which he promised 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 adds daily, " such as shall be saved ; " Acts ii. 47, then it is, at least, a general rule of divine faith, that none are saved out of the communion of this church. Nay, setting aside invincible necessity and invincible ignorance, the rule is universal and without exception. This doctrine of the Catholic church, is so unquestionable, that many Prot- estants have taught the same. Calvin says, that out of the bosom of the visible church, no remission of sins, no salvation is to be hoped for; L. iv. inst. chap. i. § 4. Beza, the great disciple of Calvin, says, there is only one true church : and there always was, and always will be, a church, out of which there is no salvation.* Trelactius says, it is a thing of absolute necessity, if we will be saved, to embrace the communion of the Catholic church, out of which, there is no salvation. f The learned bishop Pearson, bishop of Chester, in • In. Confess. Fidei cUap. v. J 2. ibid. J i. t I<- ii. Instit. de Eccles. Part 2. J 10. 44 THE CATHOLIC RELIGION EXPOUNDED. his exposition of tlie Creed, page 349, says, that " the necessity of believing the hoi}- Catholic church, appears first in this, that Christ has appointed it as the only way unto eternal life. We read at the first, says he, that the Lord added to the church, daily, such as should be saved ; and what was then daily done, has been done since continually : Christ never appointed two ways to heaven ; nor did he build a church to save some, and make another institution for other men's salvation. ' There is no other name under heaven, given among men, whereby we must be saved but the name of Jesus:' Acts iv. 12. And that name is no otherwise given under heaven, than in the church. As none were saved from the deluge, but such as were within the ark of Noah, framed for their reception b}' the command of God : as none of the first born of Egypt lived, but such as were within those habitations, whose door posts were sprinkled with blood, by the appointment of God for their preservation : as none of the inhabitants of Jericho, could escape the fire and sword, but such as were within the house of Rahab, so none shall ever escape the eternal wrath of God, which belong not to the church of God." The Protestants of Switzerland saj' in their profession of faith,* " we have so great a value for being in communion with the true church of Christ, that we say, those cannot have life in the sight of God, who are not in com- munion with the true church of God, but separate themselves from it." The Protestants of Scotland, An. 1568, in their profession of faith, say, " as we believe in one God, the Father, the Son, and the Holy Spirit; so we firmly believe that there was from the begin- ning, that there now^ is, and that to the end of the world there will always be, one church, which is the Catholic, that is, the universal church, out of which church there is neither life, nor everlasting happiness." The French Huguenots, in their catechism on * Confess. Helvetica. C. xvii. An. 1556, et in Syntag. Confess. Fidei Genevae. An. 1654. Page 34. the tenth article of the Creed, say, " Why is this article of forgiveness of sins put after that of the church ? Answer, Because no one obtains par- don of his sins, unless he be first incorporated with the people of God, and continue in unity and communion with the body of Christ and so be a member of the church : for none of those who withdraw themselves from the communion of the faithful, to make a sect apart, ought to hope for salvation, as long as they continue separated from them." Thus you see that it is not onl}- the Catholic doctrine, that none are saved out of the Catholic communion, but it is also the doctrine of many Protestants. As to what you say, that this doctrine is uncharitable : I answer it is not, nay , I aflfirm it to be the reverse : for is it not charity to publish what the word of God, the Creed and tradition of all ages obliges us to think concerning salva- tion out of the Catholic and undivided commu- nion ? Is it not charity to put them in mind that no religion is safe to any one, because he and his friends were bred up in it, because it suits best with his interest, and is the prevailing religion of the place ? Was it not charitable in St. Luke to tell us, " that the Lord added daily to the church." Acts ii. 47, in one undivided communion, "such as should be saved?" In like manner, is it not charity in us to declare openlj', that people cannot be saved without baptism, nor without keeping the command- ments ? for in all this we declare nothing from ourselves, but from the word of God. True charity always was, and always will be, unknown practically, to those who want it. Wicked men think it highly uncharitable to have their pleas- ures disturbed by the unwelcome news of death and hell. Can any thing appear more unchari- table to infidels, or unbelievers, than these words of charity itself: "he who believes not shall be damned?" St. Mark xvi. 16. And will not heretics always think these words of our Saviour Christ uncharitable: "he that will not hear the church, let him be unto thee as a heathen or publican." Mat. xviii. 17. But must not saving truth be told, because we are pretty sure before THE CATHOLIC RELIGION EXPOUNDED. 45 hand that it will not be believed ? Must charity neglect its duty, because heresy is deaf? True charity flatters not, nor does it invent new ways to heaven, but does all it can to help all thither according to the old way, the only wa}'. On which account it admonishes, proves, and en- deavors to convince all people of the mistakes and errors in which they are engaged. And it is plain to the world, that this is what the priests, and preachers of the Catholic church have con- tinuall)' done, even to the loss of thousands and thousands of their lives : so that this very charge of uncharitableness against us, is not groundless and weak, but is itself uncharitable in a high degree. Q. But does not the Scripture say, that a remnant of all religions shall be saved ? A. No, the Scripture no where says so. But men who are resolved to live and die in error, will never want a text for it. The prophet Isaiah, it is true, says, that a remnant only of the Jews was to return from Babylon. Isa. x. 20, 21, 22. And St. Paul, quoting these words of Isaiah, tells us, " though the number of the children of Israel be as the sand of the sea, a remnant (that is a small part of themj shall be saved." Rom. ix. 27. Which remnant the apostle himself explains of such of the Jewish nation as at that time, by entering into the cliurch, were saved by God's grace. Rom. xi. 5. But what relation has this to the saving of a remnant of all religious, of Christians, Jews, Turks, and Pagans; which even Protestants themselves in the i8th of the 39 articles say, " they are to be had accursed who presume to say, that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law and light of nature," etc. Art. 18. Q. You satisfied me as to those points, that all who are actually and visibly members of Christ's Church, ought to believe the doctrine that he taught ; and also obey the authority he has placed over them : but you say nothing to two other matters, viz. : How any human power can presume to impose creeds, and forms of belief upon the members of Christ's Church methinks as to this, every one ought to be at liberty in regard of particular articles : is it not sufficient to believe the gospel in general, with- out troubling one's self about this or that opinion ? Besides, the whole bod}' of revealed religion, contains an endless number of articles, which the greatest part of Christ's members are never acquainted with, and by consequence they can give no assent to them. Again, where is there any obligation of submitting to this or that person, who pretends a commission to oversee and govern Christ's Church? A. We find by daily experience, that a great many take the liberty to expound the gospel truths according to their own meaning, and by this method have denied many of those revealed articles which were delivered by God, and neces- sary to be believed, to support his veracity, and promote virtue, so that there is scarce one article of the Christian religion, but what has, by some heretic or other, been questioned, and flatly denied. To obviate this inconvenience, it was reqi:isite to prepare an antidote to expel the poison ; which was, by giving the true meaning of God's laws, and obliging those that were members of Christ's Church, to make a profession of such articles as were necessary to support the fabric, and preserve the Church from ruin. And whose business was it to speak of this matter, but theirs, who were appointed by Christ to govern his Church ? As to what you allege, concern- ing the vast number of revealed articles, which can neither be known, nor distinctly assented to, by every member, you seem to mistake the case : every one is called upon to give his assent according to his knowledge and capa- city, whereby it happens that a more explicit belief and obedience to more articles is found in some than in others, though all are alike disposed to admit of every article, when dis- tinctly known and proposed. And in this the civil and ecclesiastical authority observe the same method, every subject is not acquainted with all the laws of a nation ; yet a subject 46 THE CATHOLIC RELIGION EXPOUNDED. is supposed to obey them all when it is required of him. Q. So that you place the authority of the Church, and the civil power upon the same footing as to obedience, and by consequence that Christians are as much obliged to sub- scribe to forms of belief, as subjects are to a form of human laws. A. The difference is not very great ; only that of the authority of the Church, is more conspicuous, more necessary, and better recom- mended in the Scriptures ; because the Church is an universal establishment, under which the g;reat concern of salvation is carried on, and therefore Christ founded it himself in person, and promised to guard it against all enemies, to which purpose he bestowed several privileges upon the governors. Q. What are those privileges that Christ's Church enjoys, which cannot be claimed by any civil powers ? A. The first is to be judge in all spiritual causes, viz. : that belong to faith, in expound- ing the law : according to that of the prophet Malachi, " the priest's lips shall keep knowl- edge, and they shall seek the law at his mouth." Chap. ii. 7. And our Saviour Christ says, " he that hears you hears me ; and he that despises you despises me." Luke x. 16. Again, " he that will not hear the Church, let him be to thee as a heathen or a publican." Matt. xvii. 17. And such are they, who will not believe the teaching or doctrine of the Church. The second is infallibility. The third is perpetuity. Q. How do you prove the Church of Christ to be infallible ? A. St. Paul assures us, that " she is the pillar and ground of truth." i Tim. iii. 15. Now if she be the pillar and ground of truth, she must in her pastors and prelates be, to all Christians, according to the promise of Christ, a sure and infallible guide in deciding controversies of religion. And he assures us, that " the gates of hell shall not prevail against her." Matt. xvi. 18. Again, "I will ask the Father, and he will give you another paraclete, that he may abide with you for ever, the spirit of truth : he shall teach you all things and suggest all things unto you." Jo. xiv. 16, 26. "He has given us pastors and teachers for the perfecting of the saints for the work of the ministry, for the edifying of the body of Christ till we all meet in the unity of faith, that we henceforth be no more children tost to and fro, and carried about with every wind of doctrine by the craftiness of men." Eph. iv. II, 12, 13. All which, though much more might be added from the holy Scriptures, together with the article of our Creed, " I believe the holy Catholic Church," gives us assurance above all exception, that God's Church cannot err; if she should, the gates of hell would certainly prevail against her ; she would not be the pillar and ground of truth, neither would the spirit of truth nor Christ, abide with her pastors for ever ; neither would any be obliged to hear and obey her as Christ requires, under pain of damnation. "He that will not hear the Church, let him be to thee as an heathen or a publican." Matt, xviii. 17. Neither would there be any certain means to know truth from falsehood, could she err ; whom could we consult or rely on in matters of faith? what assurance can we have of our religion, of all mysteries of our belief, of holy Scriptures and what else concerns our salvation, could she err ? and would not Christ's order of treating as heathens and publicans, those who disobey, and the Church's punishments be unjust, could she err? and what can we think of those who teach that the Church may err, and has erred, who persecute severely those, (though they themselves, even according to their own tenet, may be in error) who cannot subscribe to their erroneous doctrine against the belief of all the fathers, councils, creeds. Scripture, and of all the faithful in all ages ; believing, professing, and teaching that the Church cannot err ? Q. How do you prove the perpetuity, or per- petual continuance of the Church of Christ ? THE CATHOLIC RELIGION EXPOUNDED. 47 A. From several plain texts of Scripture, in whicli it is promised or foretold, that the Church or kingdom established by Christ shall stand to the end of the world. " Behold I am with yon to the end of the world," says our Saviour Christ. Matt, xxviii. 20. " They shall fear thee," says the psalmist, " as long as the sun and moon endure throughout all generations." Ps. Ixxii. 5. And the prophet Daniel tells us, that the Church of Christ shall never be de- stroyed, but that it shall stand for ever. Dan. ii. 44. Again, as we believe in the Creed ; so every article thereof must be always true, therefore there must always be a holy Catholic Church. Q. You have satisfied me as to this point, but let me hear what proofs you can bring of the Church of Christ being always visible and known ? A. I can prove it from many texts of Scrip- ture, as from the fifth chapter of St. Matthew, verse 14, where our blessed Saviour compares it to a city placed upon a hill which cannot be hid. Now, it is certain, nothing can be more conspicuous or visible, than a city placed upon a mountain. The prophet Daniel calls it, " a g^eat mountain which fills the whole earth." Dan. ii. 35, 44. The prophet Isaiah calls it a mountain on the top of mountains," and says, that " all nations shall flow unto it." Isa. ii. 2. Besides, how can the universal Church of Christ be invisible or unknown ; since she shall always profess her faith, and the terms of her communion, and having min- isters preaching, baptizing, and administering the sacraments : these are all outward and sensible actions, which are inconsistent with an invisible society of men. Therefore the Church of Christ must of necessity be always visible, and not invisible as some would have it, upon account of their being convinced that there were none of their religion, or way of thinking, to be seen or heard of in the world about two hundred years ago. Q. I need not ask what is meant by the Church, the nature of the thing requiring that it should be understood principally of the supe- riors who govern. But there may be some diflB- culty in finding out this Church, since there are so many different congregations who pretend to it. Are there no visible marks whereby it may be known ; otherwise the ignorant part of mankind will be at a loss for a director. They are not capable of discussing every point in particular, and even the learned, when they rely upon that method to find out truth, run into a thousand errors and absurdities. It seems requisite therefore, that the Church estab- lished by Christ, should be undeniably conspic- uous, by certain tokens and marks, which can- not be applied to any other congregation ? A. Providence, and the particular goodness of God, hath taken care of all these matters, to the full conviction and satisfaction of all who will not shut their eyes at noon-day. All visible creatures whatever, have certain outward marks, whereby they are distin- guished, and known from one another. A man, a beast, a ship, a house, are known by their outward form, and different structure of their parts. The same is observable in moral beings ; and societies of men, kingdoms, cor- porations, cities, courts of judicature, families, etc., carry many outward marks, by which they are known from one another. It is after the same manner that the Church of Christ is known, which is a visible society of men, upon whom such outward marks are fixed, that none can be ignorant of them, who do not wilfully shut their eyes against them. Q. Pray give me a general notion of these outward marks, which I expect you will explain in particular. A. The chief of these outward marks are expressed in the present article of the Creed under our consideration, viz. : The unity, sanc- tity, universality, and apostolical succession of the Church ; the ^last mark being added by the first general council of Constantinople ; to which may be added, several other outward marks, which cannot be applied to any other society of men, namely, miracles, conversion of nations, 48 THE CATHOUC RELIGION EXPOUNDED. ( morality of doctrine, obedience, patience in suffering, martyrdom, antiquitj^, etc. Q. These outward marks make a good appear- ance, and plead strongly for truth, where they are found : but there are two difficulties that occur to me, before we proceed any further. The first is, how you will account for their behavior, who stand off, and are not convinced by such plain proofs, and cannot see the city that is placed upon a high hill, nor behold the sun that shines upon them, nor find out the way, wherein fools cannot err (for such the Church of God is described to be in the holy Scriptures) and it is inconceivable, that such multitudes of men, of the greatest pene- tration, learning and zeal, should not discover, and own the Church recommended b}^ such advantageous circumstances. Another difficulty I have is, you take no notice of the inward and more essential marks of Christ's Church, viz. : Adhering to God's word, the true administra- tion of the sacraments, zeal for God's glory, and the performing of good works, and an innocent life. These are the marks whereby Christ's Church is to be known. . A. I own it is a melancholy reflection to consider the blindness and stupidity of judg- ment which is occasioned in mankind, through '^ pride, interest, and the love of pleasures. Who can be but astonished, at the stupidity of Pharaoh, and the learned Egyptians, who could not, or would not, discover the finger of God in so many miracles that were wrought among them by Moses and Aaron ? What a thick veil of darkness was thrown over the Jews, when they would not acknowledge the Messiah : and the undeniable proofs of his miracles made no impression upon them ? Could there be a greater stupidity than that of the whole world, when they adored stocks and stones, and acknowledged the vilest creatures to be their Gods? And what wonder is it, if heretics should lie under the same infatuation, and not see the Church, though represented to them with so many outward marks? I say this upon a supposition, that it is an error in the judgment, which obstructs their sight, though we have reason to think, great numbers, like Pharaoh, are persuaded that the hand of God is with the Church, but other motives carry their affections another way, and the world has too strong a hold of them, to act according to what they think, which is both the case of heretics, as also of many true believers, and true members of God's Church, who, though fully persuaded of the great truths of the Christian religion, yet live directly contrary to what they profess, as to all particular duties of a Christian. And the stupidity and perverseness of the will, is equally as unaccountable as the blindness of the under- standing. The other difficulty you take notice of, is a plain evasion. Heretics being destitute of all visible marks of being God's people, have recourse to equivocal tokens, which being invisi- ble, cannot distinguish them from the wicked. Can the adhering to God's word be a true token of truth, if they pervert the sense of it ? The true administration of the sacraments is the point in question, and cannot be a mark of truth, where the substance of the ceremony may be destroyed by inward indispositions. As for zeal for God's glory, and a pretended innocence of life, they may be all under a wrong manage- ment, and the effects of hypocrisy, and no marks of truth in the regard of men, God alone being able to make the discovery. Q. You have clearly convinced me that these pretended marks of the true Church, are not the real ones, but vain subterfuges of heretics. It remains now, that you give a particular ex- planation of the marks mentioned in the Creed ; and first, what is meant by the unity in Christ's Church? A. In the first place, it imports, that Christ established only one Church upon earth, not Churches. And the Church, in the general council of Nice, held in the year 325, made this unity a part of her Creed, I also believe one holy Catholic and apostolic Church. Which is plainly expressed by St. Paul to the Ephes- ians, where he says, there is one body, and one spirit, as you are called in one hope of your calling, one Lord, one faith, one baptism. THE CATHOLIC RELIGION EXPOUNDED. 49 Chapter iv. verses 4, 5. And St. John declares, " there shall be one fold, and one shepherd." John X. 16. Again, as the Church of Christ is a kingdom which shall stand for ever, it must be always one: for every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand, says our Saviour Christ. Matt. xii. 25. It was upon this account, that when the |Novatians erected a separate community, St. Cyprian attacked them in his book of the Unity of the Church, " there is," says he, " but one God, one Christ, one Church, and one faith; unity is incapable of division ; to leave this original unity, is to forfeit life, being, and the state of salvation." St. Augustine, upon the like occasion, attacked the Donatists, who had also established themselves as a Church distinct from the rest of Christians. " You are with us," says he, " in baptism, in the Creed, and in the other sacraments of God ; but in the spirit of unity, and bond of peace ; lastly, in the Catholic Church, you are not with us." * For which he gives this reason, " because they do not communicate with the whole, wheresoever it is spread." How then can any one without a manifest delusion, persuade himself that the Catholic Church, which we profess in the Creed, is in more communions than one ? Q. It is plain to me, both from what the Scriptures declare, and from the general design of our Saviour, that his intent was not to form different societies and governments, much less to allow them to be divided in their belief. But pray what was this unity or union chiefly to consist in? A. Chiefly in these two points, viz. : To agree to the articles of faith, and be governed by the same authority. Hence the faithful in the Acts of the Apostles, are described to be in one heart, and one soul. Chap. iv. 32. St. Paul says they are to mark those who study to make divisions, and do not follow the doctrine deliv- ered to them. Q. I shall not trouble you with inquiring * L. de Unst. Eccles. Cap. 4. 4 how the faithful can all believe the same articles ; I know you will tell me, that upon account of their capacities and circumstances, some may have a more explicit belief than others, but that all are equally disposed, in regard of other articles when proposed, and that no one ought to maintain any doctrine, opposite to what the Church teaches. But at the same time, when I consider the different opinions and behavior of those who pretend to be members of the Church, I am not able to reconcile it with that unity you speak of What is that clashing among the divines, and dividing themselves into Thom- ists, Molinists, and Scotists; what are all those religious orders ranged like different camps and armies, and commanded by generals who ap- pear to be of different opinions and interests ? instead of union, here is nothing but divisions and confusion. A. We do not carry the union to such a height, as to make the faithful of one and the same mind, in all the controversies of life, but only where the essential points of religion are concerned, and so as not to tear the seamless garment of Christ. The divisions of divines and schoolmen, have no relation to faith, and all their contentions are carried on, with a per- fect submission to the authority of the Church. And as for the several societies of religious orders, their particular rules and practices are under the same regulation. All communities, both civil and ecclesiastical, have the liberty of dividing themselves into different bodies, and observing different methods, in private economy, without encroaching upon the rights of the supreme power, to which they owe obedience or any danger of becoming either rebels or heretics ; nor is it any breach of unity, to ! use a different dress, different language, or be of different interests in regard of property, or of different opinions in matters foreign to faith, provided they refuse not communion in the same places of worship, nor maintain any articles inconsistent with the doctrine of the Church. Q. If these marks are peculiar to any one society of men, such as observe this unity bid 50 THE CATHOLIC RELIGION EXPOUNDED. fair for the claim of being Christ's Church ; but why are they not applicable to those societies, which, since the Reformation, are separated from the Church of Rome? A. It is evident to any considerate person, that no sect or body of men, separated from the Church of Rome, can ascribe to them- selves any such marks of unity. Lutherans, Calvinists, the Church of England, Anabap- tists, Quakers, and the other sects, almost with- out number though they are in a perfect union in their attacks against the Church of Rome, yet they are divided among themselves, not only in indiflferent matters, but in the two essential points of faith and obedience. They erect chair against chair, refuse communion, frequent not the same places of worship ; they are under no regulation, as to belief, every one striking out a scheme from the Scriptures, according to his own fancy. They have no method of bringing different civil governments to a unity in faith. Every independent govern- ment in civil matters, claiming the like indepen- dency in religpious matters, so that Babylon and Jerusalem, representing confusion and unit}', are the true emblems of the pretended reformed bodies, and the Church of Rome. Q. I still want to be informed by what method this unity in Christ's Church is effected, for it appears to be a diflBcult mat- ter to preserve unity of faith where there are so many occasions of contention, and where (as we find by dailj' experience) worldly con- siderations are so prevailing as to cause a rap- ture? A. I told 5'ou before, that the Divine Good- ness had provided against this inconvenience, by appointing governors in his Church, who were to reconcile all differences where faith was concerned. Q. That indeed you mentioned to me in general, but I want to be informed of more particulars, for I suppose it may be with Christ's Church, as it is with all other regular societies, who have a head to preside over them, and pronounce upon causes when particular mem- bers misbehave themselves, and lay claim to more than their due. A. You have touched upon a point, which when duly considered, will fully instruct you by what means Christ does preserve unity in his Church, which cannot be better explained than by comparing the Church with a temporal monarchy, the peace whereof is preserved by appointing a head in whom the executive power is lodged, in order to see the laws of the kingdom observed. This method Christ observed in forming his Church, among the twelve Apostles, who were fellow-laborers in building the Church and propagating the Gos- pel, one was appointed by Christ himself, as we learn both from St. Matthew, and ,St. John, viz.: Matt. xvi. i8. St. Peter to be the head of the rest, and to stand as the centre of unity when the Church was threatened with divisions, by disobedience of refractory members. Jo. xxi. 15, 17. Now the Church being established not only for the Apostles' time, or any set number of years; but for perpetuity, it was requisite, that there should always be one con- tinued, as St. Peter's successor, in order to preserve the same unity : and a person of this authority, has constantly claimed and exercised the said supreme supervisorship, from the Apos- tles' time down. Q. By this system, you seem to lodge the whole authority of the Church, with St. Peter's successor. I thought Christ had been the Lead of his own Church. Do you allow nothing to the rest of the Apostles upon whom the Church was also founded ? Nothing to all the bishops, who were the Apostles' successors ? Nothing to general councils, who represent the Church ? Nothing to a national Church, governed by their own bishops and clergy ? Nothing, in short, to temporal princes, who by divine appointment, claim, a natural obedience and superiority over all members, both civil and ecclesiastical ? A. These reflections you make, when justly applied, confirm what I have said, as to pre- serving of unity of the Church ; for the headship THE CATHOLIC RELIGION EXPOUNDED. 51 I mentioned, allows every power the claim they can pretend to, either by natural or divine right, in their proper district. Christ, who founded the Church, is still the invisible head, and governs it invisibly by his divine assist- ance, and visibly by his representatives, who take care that his laws are duly complied with. Now, St. Peter and his successors, may be called the visible and ministerial heads of the Church, while Christ is the chief and invisible head. In the same sense, God is the only invisible king, father and master of all man- kind, yet, so that there are other visible kings, fathers, masters, who under him govern all visible societies. Q. But still methinks, the rest of the Apostles might claim a power equal with St. Peter, they were priests and bishops unconfined in their jurisdictions, as being commanded to preach all over the world. A. That they were priests and bishops, is not denied ; but that they had the same power with St. Peter, will not be allowed without a distinction : they had the same power as to the essential parts of the sacerdotal and epis- copal character, but not without a subordina- tion to St. Peter, to whom Christ gave the charge of all his sheep; St. John x. 21, 15. And consequently, of the Apostles themselves, and bid him confirm his brethern ; St. Luke xxii. 32. Q. I am satisfied, let us proceed to the second mark of the Church. Why is it called holy ? A. Upon many accounts. First, because it was founded by Christ, and put under the direction of the Holy Ghost, the origin of holi- ness. Secondly, the doctrine it delivers, all tends towards holiness, viz.: The lessons are such as are agreeable to reason, and service- able towards making men good, and both good neighbors, good subjects, and good Christians. Thirdly, it has appointed and provided us with instruments and means of becoming holy, viz. : The use of the sacraments, which are the chan- nels of grace. Fourthly, because true holiness is not to be found in any other society. Fifthly, it abounds with the fruits of holiness, even visible, as to the eye, which are no where so conspicuous. Q. Some of these reasons are very intelligi- ble, but it does not appear they all answer your purpose, which I presume is to insinuate, that only one Church can lay claim to holi- ness. A. You judge right, but pray be pleased to inform me wherein I fail in the application ? Q. I mean the two last points. Are all the members of Christ's Church holy? Are there no good and holy persons to be found, among the several bodies of reformers ? Is it not visi- ble to the eye, that great numbers of them, practice all the methods of the gospel, and show plentiful fruits of holiness, by their good works, and innocent lives ? A, I will endeavor to set you right, as to all these particulars. First, by showing you what grounds the Church of Rome has to claim the title, and then demonstate the unjust pre- tensions of those who are divided from her. The title of holy, is not given to Christ's Church, to signify that all the members are hoi}', but that they ought all to be holy, and that num- bers in effect are so ; as, also, upon account of the reasons above mentioned, and therefore, in the beginning, all the faithful were styled saints, or holy persons, because, they made pro- fession of a religion truly holy. Now, in order to make good the first point, I am to set before you, the marks of holiness, which always were conspicuous in the Church of Rome, and which cannot be more eflfectually per- formed than by showing the conformity it has, with what the gospel requires to make men holy. Are not fasting, prayer, and alms, the three great duties of a Christian, recommended in the gospel, as the means of becoming holy, and outward tokens of a mind well disposed towards God ; and where are these practices more duly performed, than in the Church of Rome ? When two days every week, the ember days, rogation days, the eves of every feast, with the forty days of lent, are deputed for 52 THE CATHOLIC RELIGION EXPOUNDED. fasting, in order to keep corrupt nature from com- mitting excess, and mortify the flesh, that it may not rebel against the spirit ? By whom is the great work of prayer, more exactly performed, and the words of the Scripture better fulfilled, of praying at all times, and without intermis- sion, than by those who are constantly employed in it, both night and day, not only privately in their bed chambers, morning and evening; not only on the Sabbath day, but upon a great number of holy days, throughout the whole year; nay, all the night long, thousands of religious persons, deprive themselves of their sleep, and rise at all hours to spend the night in prayer? Where can we behold such monu- ments of charity to the poor, both public and private, as have been, and still are to be seen within the districts of the Church of Rome,? Where that religion flourishes, every city, village and province, can show buildings, erected for the blind, the lame, the sick, the incurable, with not only a fund for their main- tenance, but an infinite number of persons em- ployed, for no other business but to take care of them ? Nay, the marks of holiness are still more visible : they aim at carrying holiness to the highest pitch, by obser\'ing what they are advised to, as well as what is commanded. The gospel exhorts us, to be obedient to every living soul, to deny ourselves, and if we will be perfect, give all we have to the poor. Where are there any instances of this practice, but in the Church of Rome ? What are all the religious houses, whereof there are many thousands, but schools established for this purpose ? Are not poverty, chastity, and obedience, holy and evangelical practices ? Can there be a greater self-denial, than to submit to the will of others ? Do not those who oblige themselves, by vowing a single life, find more opportunities of applying themselves to God's service, than if they were entangled in worldly incumbrances ? What can it be but an effect of holiness, that makes so many forsake the world, part with their substance, and be content with only food and raiment? Q. I cannot deny, but these tokens of holi- ness are apparent in the Church of Rome, but they cannot be accounted a distinguishing mark, if other societies do also lay claim to them. A. They are obliged to lay claim to what is essential to the true religion. But the right of their claim is disputed. Q. How can that right be refused them? Do they not fast, pray, and give alms ; have they not erected, and still do continue to erect, many hospitals for the poor ? And though they do not make vows of poverty, chastity and obedience, they practise the substance of those pious admonitions, and comply with them strictly as far as the law of God obliges ? A. There is a show of holiness, in all socie- ties whatever, both in infidels, Turks, Jews, and heretics ; but it is no distinguishing token of truth, upon several accounts. First, in some societies, those holy practices are joined with many abominable sins, against the law of nature, so that their profession is directly destructive to holiness: by other societies they are practised, only as mere ceremonies, not con- tributing towards inward holiness and by con- sequence, are only an equivocal mark ; but, what is chiefly to be regarded on the present occasion, is, that the instances of holiness, among other Christian societies, are so very few, in comparison of what we observe in the Church of Rome that they are nothing ; and the Church of Rome is left in full possession of the dis- tinguishing mark of holiness. Q. I will not dispute the case, as to those societies, whose practices are directly opposite to the law of nature; it is pretty plain, holi- ness cannot be found among them: but as for those who make a profession of observing both the law of nature and the law of the gospel what hinders them from the claim to holiness, and in the first place, do not they pray ? A. Yes, they pray, but when, and how ? What they do privately is only known to themselves ; their public prayers are very rarely performed ; midnight prayers, are banished and ridiculed; and the whole duty has lain under THE CATHOLIC REUGION EXPOUNDED. 53 the greatest discouragement, ever since the demolishing of some thousands of religious houses, filled with persons, deputed to serve God by continual prayer. Q. I own this had no good aspect, neither did it look as if they, who had a hand in such works, were any great friends to prayer, seeing they destroyed the method of carrying on that duty. But you cannot deny, what is visible to the eye, I mean the colleges, hospitals, work- houses for the poor, and other pious foundations, which are a lasting proof of their good disposi- tions, and an undeniable mark of holiness ? A. What is fact, cannot be denied, nor will I presume to question the good intention of the founders : but, when some circumstances are considered, those pious works will come far short of answering the present purpose, or en- titling their religion to the name of holy, or making those foundations a distinguishing mark in the way of holiness. For to omit that the colleges in both our universities, and all the Churches, in a manner, throughout the whole kingdom, were the marks of other peoples' holi- ness : did they not, by methods contrary to holiness : destroy many hundreds of hospitals, collegiate Churches, and other pious foundations ; distribute their lands and revenues, among courtiers and flatterers, and load the nation with innumerable taxes, for maintaining the poor, which formerly were provided for, by those pious foundations? And what are those few establishments, which have since appeared, to demonstrate their holiness ? Indeed, while death was laying his hands upon them, some have been willing to part with what they could no longer keep, and by their last will and testa- ment, have ordered some charitable benefac- tions, but who among them have done any thing considerable in that way, either to deprive themselves of all, or part of their substance, whilst they were in their bloom, and able to enjoy what they had ; much less to forsake the world personally, retire from it, and content themselves with mere necessaries, the remainder of their days? These are instances of holiness, they are unacquainted with. It would be too invidious a reflection, to charge the founders of many of their charitable establishments with worldly and politic views ; but their workhouses, and the rest, are not out of the reach of such a charge, the manner of their management, affords but too much grounds to make such a reflection. Q. You have made so nice an inquiry into this mark of their holiness, that I must g^ve up the cause, when their holiness is compared with that of the Church of Rome, which infinitely surpasses it, both in the motives and extent of their charities. But, what observations do you make, as to their fasting, a practice recom- mended by the Scriptures for promoting holiness, and subduing the flesh to the spirit ; this is so conspicuous in other Christian societies, espe- cially in the Church of England, that it is ordered in their canons and liturgies ; ember days, lent, and occasional fasts, are publicly exhibited in their calendars and almanacs, and enforced by statutes, proclamations, and other sanctions, both civil and ecclesiastical. A. I am apt to think, those whose cause you plead, would not be well pleased to hear 3^ou insist upon this topic, or to mention fasting as a mark of holiness. The whole duty of fasting is become among them a mere politic contrivance, wherein religion, virtue, and holiness, are not the least concerned ; this evidently appears, both from the laws relating to it, and the manner of practising it. Q. I can scarce believe, that a practice of that kind, which is so frequently recommended, both in the old and new scriptures, and so serviceable of itself, towards the extinguishing of vice, and promoting of virtue, can be so much misrepre- sented by any who profess Christianity, as not to look upon it as a religious and holy work. A. And yet, so it is, that fasting is not only misrepresented, but it is neglected, and ridiculed when practised for any such purposes, and as the days appointed for it, are marked down in their calendars, it seems to be a kind of providential management, that their tongues shall not go 54 THE CATHOLIC RELIGION EXPOUNDED. together with their hearts, but contradict one another, and make their religion destroy itself. It would be plain dealing, rather to expunge those fasts out of their calendar, than let them stand there, a reproach to their cause. What precedents do they find in the Scriptures, that fasts are ordained for encouraging the breed of cattle, or augmenting the number ■of sailors, by employing them to catch herrings, etc., as their statutes for fasting specify?* The ancient prophets tell us it was ordained for a sinner's conversion ; our Saviour says, for expell- ing the devil ; St. Paul says for subduing the flesh to the spirit. Let reformers view them- selves in this glass, and see whether their way of fasting can be a mark of holiness. Now, as to other marks of holiness, povert}?^, chastity and obedience, they are not only strangers to them in practice, but they scarce know even the meaning of the words. There are many poor, it is true, among them, but it is always against their wills : they never strip themselves of all their substance, upon a religious account, or scarce ever dispose of any part of it, till they can keep it no longer. Chastity lies under the greatest discouragement, when they contradict what our Saviour taught, and decry a spiritual castration, and advise the ministers of the Church to involve themselves in the cares of the flesh, and break their promise made to God, for observing virginity, contrary to St. Paul's doc- trine. And, as for obedience, or self-denial, they never could show one instance of it : a general obedience to superiors, placed over us by nature, or God's positive law, does not answer what is expected from us by self-denial, which specifies times, places and persons, when, where, to whom, and how the virtue of obedience may be carried to the greatest height, by a voluntary self-denial. Q. Two points yet remain, wherein, I am not ^ully satisfied. Why may not persons be esteemed hoi}' without these voluntary practices ? Is it 'not suflBcient to comply with what the law of nature, and God's law, has ordained in such cases ? Besides, it does not appear, that those » See Act. v. Eliz. Chap. 5. voluntary practices can be complied with, or that any vow can be binding, whereby persons oblige themselves to practice them. A. I do not say, but that persons may be holy, by observing the laws mentioned, but there is a greater appearance of holiness, the more zeal persons show, in observing the law. Did not the Apostles and primitive Christians, excel others in perfection ? And, when persons oblige themselves by vow, to perform particular reli- gious and holy practices, as those of renouncing the things of this life, by a vow of poverty ; den3dng themselves, by vowing to obey such particular persons, and by renouncing the pleas- ures of the flesh, by a vow of chastity ; then they may justly be said to comply with the will of God in the most perfect manner, and in this we place the marks of holiness. I will not enter into a detail of that controversy, how far such vows are lawful and possible to be kept, etc., only inform j'ou 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 the}' are ordered to be kept. And, as to the lawfulness and possibility of giving our possessions to others, or obliging ourselves to follow the will of others, does it not every day happen, in all contracts between man and man, confirmed by promise or oath ? Nor is there any special difl&culty in vowing chastity, unless we deprive God of the power of preserving it by his grace ; which he does by prayer, and other helps whereby grace is obtained for avoiding sins of the flesh, as well as other sins. And, I believe, when the behavior of thousands who enter into a matrimonial state, is looked into, it will be found that it is not the only, nor always the most effectual help, to preserve chastity. Now, that the vows of poverty, chastity, and obedi- ence, are practiced in the Church of Rome, is as plain a fact, as that they are religious per- formances and a mark of holiness. Q. There is one thing you have not as yet considered, which is this : I own all these per- formances are outward tokens of holiness, but THE CATHOLIC RELIGION EXPOUNDED. 55 true holiness consists in the purity of the heart, and such performances may be all show, and proceed from hypocrisy. An invisible thing, as holiness is, cannot be a visible mark of the Church. A. Here you run again to invisible things, which belong not to the present inquiry, which is all about the visible tokens of that society of men, God has established upon earth. And, as this article of the Creed declares his Church is holy, we are to judge of true holiness, by the outward behavior ; which, though it may be an equivocal mark in particular persons, or where there is a remarkable defect in the outward behavior of any society, who neglect and despise the methods of becoming holy, yet when all the outward methods of becoming holy, are pro- fessed and practised by a Church, it deservedly claims the title of holiness. Q. We have dwelt long enough upon this sub- ject. The next mark of the Church, is Catholic, pray tell me what you mean by that word ? A. The word signifies universal, and it may be considered as a true mark of Christ's Church upon two accounts : First, merely attending to the name. Secondly, by attending to the thing signified. Q. How can the name only distinguish the true Church ? It was not called Catholic, but only Christian, in the Apostles' time. Besides, how could it be Catholic before it was universal ? Nor could universality be ascribed to it when the Apostles were supposed to make the Creed; hence, the word Catholic is not found in some ancient Creeds, as Rufinus tells us. Again, heretics of old, st5'led themselves Catholics, and the modern reformers still lay claim to it. A. The Creed is as ancient as the Apostles, and there is no inconvenience, if the Church had then the appellation of Catholic, upon the account of the ancient prophets foretelling its universality ; as also, because, in the Apostles' da3'S, it was preached over several parts of the world. In some Churches, indeed, there was some small dif- ference in the words of the Creed, upon account of heresies, that sprung up in the Apostles' days, and immediately after, so that it was necessary to add some words in opposition to them ; yet, as Rufinus observes, no such alteration in the Creed was made use of at Rome. However, in all the first ages, the true Church was always known by the name Catholic, as it appears by the writings of the ancient fathers. I own the Donatists, and some other ancient heretics, coveted to be esteemed and called Catholic, but St. Austin and the orthodox party, showed the absurdity of their claim. First, because the Donatists made a par- ticular society, were confined to Africa, and by consequence, could not be the Catholic or unL versal Church. Secondly, because their distin- guishing name was taken from those persons who were authors of the defection, as Montauists, Manicheans, Pelagians, Arians, Novatians, Dona- tists, etc. Thirdly, because those who were indif- ferent persons, called none Catholics but such as were in communion with the universal Church. Fourthly, those very heretics themselves, were so convinced, that they had no right to that appellation, that they seldom called themselves by that name ; and, if they were asked to show a person the Church where Catholics assem- bled, they durst not point at their schismatical meetings, but sent them to those who communi- cated with the Churches abroad. These are St. Augustin's reasons,* and may be applied to all the modern reformed societies. Q. I see plainly, those in communion with the Church of Rome, have the name of the true Church, and that according to St. Augus- tin's argument, the name alone, as it is cir- cumstantiated, is a mark of the true Church, and I suppose this was the reason, why the very name Catholic, held him in the commun- ion he was of But then, as to the thing] signified, how will you make it appear, that universality belongs to the Church in com- munion with Rome ? What do you mean by universality ? If universality be a mark of the true Church, heathens, Turks, Arians, Greeks, nay, the late reformed bodies may pretend to lay claim to it. • Vide St. Aug. cont. Ep. Fundament. C. 41. 56 THE CATHOLIC RELIGION EXPOUNDED. A. Universality is not so strictly to be taken, as to exclude all other things in every kind and respect, but only comparatively to other societies, and chiefly as to time, place, and doctrine ; in these three respects, the true Church is universal, and no other. It flour- ished in many parts of the earth, in every age since it was established, and the very same Creed was always its rule. Heathens are not under our consideration, but only those bodies, who believe in the true God, and were sepa- rated from the Church universal ; and, though heathens might be called an universal body, as to place, they were not so as to time, or doc- trine. It is probable, there \\-ere no heathens before the deluge, that is, for above 1500 years, at least, among the sons of Seth ; till all flesh had corrupted their ways, some time before the flood. During that time, the Church flourished under the law of nature, though men were depraved in their morals. Again, they were not universal as to doctrine, being divided into numberless sects, and paying worship to dif- ferent gods ; and though they have laid claim to a great universality ever since, as to place, yet soon after the apostolic age, they lost even that claim. Q. But the Turks, the Arians, and the Greek Church, once were, and still some are, a very spreading body, and might dispute universality. A. The Turks can dispute no universality as to time or doctrine, their rise was not till six hundred years after our Saviour's time; they are divided in their faith, and many large kingdoms are strangers to their faith and dis- cipline. The Arians never were ; nor at pres- ent are universal in any respect : when they jwere most numerous, they came far short of the true believers, and even then counted heads by fraudulent subscriptions. They were divided into many sects. Their rise was not till about three hundred years after our Saviour's time ; they continued not many years, and at present are almost reduced to nothing. As for the Greeks, for near a thousand years, they were not divided from the true Church, and under her might claim universality, as to time, place and doctrine. But upon their schismatical defec- tion, they lost all the three advantages, and are now contemptible to the rest of God's Church, upon each account. Q. I will leave these, and the rest I men- tioned, to make out their universality, which I find they can have no pretensions to, and come nearer to our own times. Are not our modern reformers extended all over Europe, and equal in number to the whole body of those in com- munion with Rome ? A. It is true, the number of pretended re- formers is greatly increased in several northern kingdoms ; but it is far from equaling what may be found adhering to the Church of Rome, even in Europe. They reckon the British do- minions, Holland, Sweden, Denmark, and some principalities in Germany. Those in com- munion with Rome, reckon France, Flanders, Spain, and greater part of Germany, Italy, and all the islands in those seas ; they reckon also Portugal, with their dominions, in the East and West Indies : the two great kingdoms of Mexico and Peru; where they are all in communion with the Church of Rome, without any mixture of other professions; whereas, in Holland, Ire- land, and among the Protestant princes in Ger- many, there is so great a mixture, that in some of these kingdoms there is a superior number of the inhabitants in communion with the Church of Rome; in some an equal, and in others a number little inferior. If to this we add, that the kingdoms in communion with Rome, do far exceed the reformers in power, riches, univer- sities, episcopal sees, and all the outward advant- ages and appearances of an universal Church, there is no room for making a comparison as to place. But then, as to the other two requi- sites: universality of time and doctrine, the reformers cannot have the least pretence to insist upon them. As to time, they appeared but as it were yesterday, they were so far from being universal as to time and place, that for above twelve hundred years they covered not a foot of land, and have been so divided as to THE CATHOLIC RELIGION EXPOUNDED. 57 doctrine, tliat they are of different professions, and diflferent communions ; so that their Church in no sense can be called universal. Q. But pray give me leave to make one observation in their favor, especially with regard to universality of place. Do they not possess several tracts of land, and have they not colonies abroad, in both the Indies ? A. Those are mere rays of a Church, and no part of Christ's seamless garment, when com- pared with those vast countries, which are united to the Church of Rome, where we meet with so many archbishoprics, bishoprics, par- ishes, and great numbers of religious communi- ties, who are governed regularly by and under one spiritual pastor, the bishop of Rome. What are a few planters of sugar and tobacco, a strong fort erected on the shore, half a dozen of tip- pling houses to entertain sailors, and ware- houses for their merchandise ? What is a consul residing at Aleppo, at Constantinople, Venice, or Lisbon, in order to obtain the name of an established, and universal Church in those parts, especially considering, that they profess a dif- ferent religion, one from another, and are of different communions ? Now the case is quite otherwise with those in communion with Rome, who observe the rule, and carry the mark of universality, mentioned by Vincentius Lyrinen- sis, viz.: Professing a faith that is the same without any difference in doctrine and govern- ment. Q. Let us now proceed to the fourth mark of the Church, viz.: Apostolic. What is imported by that title? A. The immediate and express meaning is, that the true Church of Christ, ought to have the Apostles for its founders. Q. This all must pretend to, because the Apostles were the first builders, employed by Christ : But what follows from hence, in order to fix a distinguishing mark upon the true Church ? A. What I infer from thence is, viz.: That the true Church must be very ancient, viz.: As old as the Apos^t^es- And the next inference is, that antiquity is a mark of Christ's Church, or that the society of true believers was prior in time to any body of men divided from them. And, thirdly, it follows, that the true Church of Christ must derive its succession from the Apostles. Q. The two first inferences are plain and undeniable, and that succession is also a mark of the true Church, by what I have sometimes observed in the writings of Tertullian, St.y Augustine, and other orthodox fathers, who urged the antiquity of the Church ; and in order to prove it, trace the succession of the true pastors to the Apostles : whereas those who were taxed with novelties, could run up no higher than certain persons, who first broached those errors, since the Apostles' days ; and to render their proof more plain, and as it were to the eye, they produce a list of the orthodox bishops, but particularly of the bishops of Rome, successors to St. Peter. But what I further desire is, to be convinced that the bishops and pastors, and such as now are in communion with Rome, do succeed the Apostles. A. This succession appears by the catalogues in every nation, faithfully preserved, of all the kings, popes, archbishops, bishops, etc., who, in all parts of the world, have governed every kingdom, and diocese, and constantly professed what their ancestors taught, and practised. I shall not run abroad into foreign nations, but only observe, how the succession was carried on, in the British Isles, and some neighboring countries ; France, Spain, Italy, Germany, Poland, Hungary, Denmark, Swedeland, etc., can produce lists of their kings and bishops, ' from their first conversion to Christianity, with- out any interruption, all living in communion with Rome, till some dropped off, upon Luther and Calvin's appearing. As for the British dominions, the reformers themselves own, and Catholic writers have demonstrated from public records, and the histories and writings of every age, that every king, archbishop of Canterbury, and so respectively, that every bishop and learned man lived in communion with Rome, 58 THE CATHOLIC RELIGION EXPOUNDED. and made profession of the Romisli faitli ; from Henry the VIII's reign upwards for five hun- dred 3'ears, to the Norman conquest. The same unity of doctrine, and Church government, is owned by the reformers ; and proved in the same manner, by Catholic writers : as to the Saxon monarchs, and during the heptarchy, from the conquest, till the Saxons were con- verted from Paganism, which comprises about five hundred years. So that there is an un- contested succession of the Church, in com- munion with Rome, for a thousand years with- out an}' interruption. As to the British Church, it lay under great oppression after its first establishment, the latter end of the second cen- tury, by the Roman governors, the Dioclesian persecution, the Picts invasion, and Saxon usurpation, who being all Pagans, gave a dis- turbance to the succession ; yet as far as their imperfect records are able to inform us, we have an account of several of their princes, bishops, and monk", who lived in communion with Rome, and professed the same faith with the universal Church abroad, and joined with the Saxons upon their conversion. Q. I cannot see any way reformers can have to refuse this mark of apostolical succession ; and therefore they endeavor to evade the force of the argument, by rendering the mark of antiquity insignificant. Hence they distinguish, between a personal and doctrinal succession. The first, they sa}', is not material, because a personal succession maj?^ be continued by intrud- ers, and false teachers ; whereas a doctrinal suc- cession is made out, by showing a conformity of doctrine, with the Scriptures, the primitive pure ages, at, and soon after the Apostles' time, as also by adhering to such as had an apos- tolic spirit, and undertook to reform the Church, this makes it apostolic. A. This doctrine, between a personal and doctrinal succession, is a mere evasion, and in itself a contradiction : there cannot be a quality, without a subject of adhesion ; nor a doctrine conveyed, without hands to convey it ; so that what you call a succession of doctrine, supposes a succession of persons. I own, a personal suc- cession only, is not a sufficient mark of truth, for the reasons you insinuate ; but other cir- cumstances are required, to show that the per- sons are not innovators ; but then a succession of doctrine is unintelligible, when conveyances are wanting. Q. I do not see, that such a succession of doctrine is unintelligible, (though I own it is very improperly called succession, for want of persons to convey it) yet, at the same time, if the doctrine is conformable to the Scriptures, • to the faith of the Apostles, and the primitive ages, it may truly be called apostolical in the sense of the article. A. By this method of appealing to Scriptures, etc., all heretics, whatever, may have a pretence of justifying their innovations; and it was the method they made use of in every age, when they appeared. The Marcionists, Manicheans, Ariaus, Donatists, etc., constantly appealed to the Scriptures, and had passages ready to allege in defence of every error they maintained. But how did Tertullian, St. Epiphanius, St. Augus- tine, and the rest of the orthodox fathers, pro- ceed against them ? They owned the Scriptures were a good rule, for inquiring into the truth, but could not be a judge in the case; if either any of the books were rejected, or erroneously expounded ; and therefore, they , urged the authority of the Church, which was commis- sioned to determine these matters. They pro- duced catalogues of bishops, and ancient fathers, to give testimony of what was the true sense of the Scriptures. They called upon heretics to name the persons who had handed down their errors, from the Apostles ; now if ancient here- tics, who lived so near the times of the Apostles, were at a loss upon this account ; how can modern reformers, make out their succession, after so many ages of interruption, or what pretence can they have of justifying themselves who have no arguments to urge, but what all heretics made use of, viz.: Appealing to Scrip- tures, expounded according to their own private judgment? As for the noise they make abort THE CATHOLIC RELIGION EXPOUNDED. 59 the primitive and pure ages, which they pretend to follow ; they can have no claim, either to the doctrine or discipline of those times, and there- fore, they refuse to stand by any such evidence, but appeal both from fathers and councils to the word of God. Q. I own the want of personal succession is a great inconvenience ; and therefore, some of the reformers have attempted to avoid it, and to this purpose, have offered a list of persons, through whose hands the truth has been con- veyed to them, viz.: The Albigenses in France, the Hussites, in Bohemia, and the Wickliffeites in England ; who were forerunners of the Reformation, and held out a light for Luther and Calvin, etc. A. What can this chain of a few broken links, eifect to their purpose? Can it reach through so many ages as is required ? Or can the reformers with all their skill, join the links together ? The defects, which may be observed in this pretended succession, plainly shows the desperateness of the defence : I will only men- tion some of them. Those pretended successors of the Apostles were heretics, condemned, by the universal Church at that time. They did not immediatelj'' succeed one another, there being a gap of some ages between them. They had no comirunication, but lived in different places, and at different times. They varied in essential points from each other. * They were only a few ignorant, obstinate persons, without government, bishops, or pastors, and a mere mob; and in open rebellion against the lawful powers under whom they lived. In fine, they were all reduced to nothing, long before the Reformation, and innovation of Luther and Calvin; and therefore, could not be their im- mediate predecessors, as to time, much less as to doctrine ; their tenets being directly opposite to the Refonnation, in many essential points; (and this kind of succession, can be no more prejudicial to the claim of God's Church, than a list of rebels can be prejudicial to the royal succession of kings, if by beginning with Oliver * See Mons. Bossuet's Hist, of the Variat, h. 1 1. Cromwell, a catalogue should be made of all the rebels, that opposed the crown, in every reign since the conquest. Q. I own these are but scandalous and dirty channels, for conveying the waters of life, and the reformers appear to have dug themselves cisterns, which cannot hold them. But they have still another way of maintain- ing their succession : they might lurk invis- ibly in the body of the universal Church, and as they received the Scriptures with all the necessary points of the Christian religion, excepting the additional articles, and super- stitious practices of the Church of Rome ; they might claim a succession through that channel. A. The more the reformers struggle, the more they are entangled. Was there ever any system more inconsistent with itself, and more absurd in all its consequences ? A system destructive to all government, both civil and ecclesiastical ; a system, that opens a gap to rebellion, disobedience, schism, and heresy ; and puts it in the power of any body of men, or even single persons, to justify their defection, both in Church and State. And, in the first place, what proofs are there of this invisible state of the Church? Would it not be a madness to pretend, there is now an invisible army of Spaniards, lurking in our kingdom, without any further proof? But, as they cannot be serious upon this point, as it imports a total invisibility, they have recourse to the members of the Church of Rome, as the channels of truth, and chain of their succession. And pray, how was this ? Why, during those ages, wherein the reformers were destitute of a regular succession of pastors ; this want was supplied by popish pastors, who during all those ages, are to be conceived as monsters, consisting of two opposite natures ; half papists, and half reformed clergy : if con- sidered as holding all the points essential to Christ's Church, they were reformers and con- tinued the succession as true pastors. If con- sidered as practising, holding and imposing, 6o THE CATHOLIC RELIGION EXPOUNDED. additional articles contrary to the gospel, tliey were false teachers, and in that respect, had no succession from the Apostles. Now, reform- ers claim their succession under the first con- sideration, and allow popish teachers to have been the channel through which passed all the essentials of the true religion ; but now, observe the circumstances of this whimsical succession. Is not the true faith, as much destroyed by additional articles, as by subtract- ing from them? If the popish pastors, during several ages, imposed additional articles, incon- sistent with the true faith, they could not be orthodox teachers. No man can act lawfully without a commission, and what commission can false teachers give, who are themselves without commission ? But, the absurdity of this plea, will appear further, when the late reformers fly to the Church of Rome, for their consecration, episcopal, and sacerdotal ; such as suflBciently qualifies them to preach and govern the Church. For in the first place, few of them ever pretended to this consecration, being neither bishops, nor priests ; others cannot make out their consecration, and scarce any of them esteem that consecration to be necessary. But of what advantage is consecration, in case thej' could be favored with it ? The ancient heretics, viz. : Arians, Donatists, Pelagians, etc., received the orders of espiscopacy, and presbytery, from orthodox pastors, but this gave them no authority, to teach heretical doctrine : and though both they, and the late reformers, receive the Scriptures from the ortho- dox part}', they are not well qualified thereby, to expound it in their owtq sense. Those who laid hands upon them, gave them no such com- mission, but, on the contrary, obliged them to submit to the powers that ordained them, both as to jurisdiction, or doctrine. Q. After all, I do not see why pastors, suffi- ciently qualified by ordination, parts, learning, and zeal, may not have a right of reforming the church, when those who consecrated them, neglect their duty, which was the pretended case of the reformers, in these latter times. No com- mission is required to pferform good actions ; the law and the gospel, gives every man a commis- sion in those circumstances ; so that all the noise about succession, is little to the purpose. A. You now touch the heart of the cause, and the plea has a plausible appearance, but it lays open the nakedness of the pretended reforma- tion, in all its parts. The thing signified by reformation, is making things better. Now the character, parts, and zeal, are very useful quali- fications ; yet they are not suflScient, without other ingredients. We are to inquire into their power, what it is that wants reformation ? Their motive, the effects, etc. It is an easy matter to cry out reformation, reformation : but, in the first place, who were to be reformed ? In what were they to be reformed ? Who undertook to reform ? What motive had they ? What was their method ? Did they actually reform the faith of the Church ? This I will inquire into, through each particular ; they pretend to reform those to whom Christ had given a special com- mission to govern and reform others, and to whom he had given frequent promises of his assistance, that they should always teach the truth ; so that there could be no occasion for the reformation, unless Christ broke his promise. Thej' pretend to reform the Church, in matters of faith, and points of discipline. As to the first, there could be no occasion for it since Christ has promised in the i6th chapter of St. John, the 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 shall never prevail against her ; by which it is evident, that she could not err in matters of faith. As to her manners, if there was any occasion, it was to have been done, and was continually done in ever}' age, by councils, general, national and provincial, as it appears by the canons, still extant for that pur- pose. Nor would our late reformers have done amiss, had they proceeded no further, and observed the usual methods of reforming, and shown due respect to superiors in the under- taking. Those who pretended to reform, were THE CATHOLIC RELIGION EXPOUNDED. 6i persons of scandalous lives, and sucli instru- ments as God never would make use of to carry on a good work. As to their motives, they were avaricious, ambitious, sacrilegious, carnal, and rebellious ; opening a gap to any private person, to reform the established laws, both of Church and State ; upon a pretence of errors committed by the supreme powers. Now, whether they actually did reform the Church or no, appears by the consequences. The doctrines they ad- vanced tended to liberty, and vice ; they destroyed all Church authority, and gave it to the laity, contrary to the doctrine of the gospel. The denying of free will, merit of good works, con- fession, fasting, and decrying of voluntary pov- erty, chastity, and obedience, were manifest oppositions to a good life ; destroying pious foundations, designed for the poor, and God's service; seizing their lands, and throwing them away among debauched court favorites, were the very reverse of a reformation. Q. In the next place, you are to satisfy me as to the two other marks of the Church, viz.: Miracles, and the conversion of heathenish nations. And as to the first what is it you call a miracle ? A. It is a surprising work, above the reach of art or nature, and which speaks an almighty power. Q. A work of that kind cannot be mentioned as a mark of truth, upon several accounts. First, because jugglers are often known to impose upon men by tricks, which appear to be above either art or nature. Secondly, the devil, and wicked persons by combination with him, do often perform surprising things, which fall not under the power either of art or nature, that we can discover. Thirdly, to make wonderful per- formances a certain mark of truth, or that the divine power is employed in them ; we must be capable of discerning how far art and nature can extend in their productions. Again, heathens can work miracles. A. As to the first, what jugglers perform are easily discovered by the inquisitive and learned, as we find by experience. As to the second, the devil, it is true, has a great insight into both art and nature, and is capable of performing won- derful things, which we cannot account for ; but there being many things he cannot effect, and even what wonders he does perform, are always detected, and proved not to be the works of divine power. As to the third, though we can- not dive into all the secrets of art and nature, so as to discover every particular effect, and form a judgment, that it proceeds not from a divine power ; yet, there are several performances, which we are sure can have only God for their author, as, namely, raising the dead to life, prophesying, or foretelling future contingencies, and curing distempers, naturally incurable, with- out any applications either from art or nature. As for miracles being performed by heathens, and heretics, they were commonly detected to be impostures, and not miracles: and though God should have made use of such instru- ments, to perform miracles ; yet we never find he did it in confirmation of their doctrine. Q. What construction then do you put upon the wonders, performed by Pharaoh's magicians, by Simon Magus, by Appolonius Tyaneus, and those that antichrist will perform ? These are to be performed to confirm the doctrine he will teach. A. Great numbers will be carried away by them, not merely by the force of those proofs, but by blindness, and obstinacy, in punishment of sin: for God never permits false prophets and magicians, but he raises up the workers of miracles to oppose them, and detect their forgery. Moses and Aaron detected Pharaoh's magicians ; St. Peter detected Simon Magus, and Enoch and EHas will confront antichrist. So that as God's power is employed in work- ing true miracles, his goodness and justice inter- pose to detect false ones. Q. When miracles are true, and done by the power of God, all the world must confess, Prot- estants as well as Catholics, Jews and heath- ' ens themselves ; that those who work miracles to confirm their doctrine, are true Apostles, and that the faith they teach is true: for miracles 68 THE CATHOUC RELIGION EXPOUNDED. axe certainly a divine attestation of truth, and as such are urged in the Scriptures both old and new, appealed to by Christ himself, as a testimony greater than that of St. John, to prove himself the Messiah. St. John v. 33, 36. And by St. Paul, as the signs and seal of his Apostleship. 2 Cor. xii. 12. And if it were once clearly proved, that you have had any of these extraordinary persons in the Church of Rome, professing the faith of that Church, who have been workers of miracles, like Christ and the Apostles, in curing the sick, the lame, the blind, and raising the dead to life; we should be worse 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 authority that may be depended upon, that such miracles have been done by the saints of your communion ? A. We have as good authority for the truth of many surprising miracles, done by such as believed and preached the Roman faith, as can be had for the truth of any historical fact : for instance, the miracles wrought by St. Augus- tine, our Apostle, at the conversion of England, in confirmation of the Roman Catholic faith, viz.: The mass, transubstantiation, invocation of saints, prayer for the dead, etc., attested by venerable Bede, and all our Chronicles; Hol- lingshead. Stow, Goodwin, and others. The miracles done at St. Stephen's relics, related at full length by St. Augustine the Great,* as an eye witness to many of them : and can any one doubt, but St. Stephen himself, as well as St. Augustine, the relater of these miracles, preached the same faith as those persons did, who came to venerate his relics, and implore I his intercession, for the cure of their sick, and raising of their dead ? The public miracles done by St. Bernard, (before thousands of people), preaching the Roman Catholic faith against the Henricians, and Albigenses, who were a branch of the Manichean's sect ; attested by all the histories of those times. The mir- acles done by St. Dominick, and St. Francis; one the founder of the Dominican, the other of the Franciscan Order, both strongly united to the Church and See of Rome ; related by St. Antoninus.* The miracles done by St. Francis Xaverius at the conversion of the Indies : Mr. Pory of Cambridge, in his Geographical Dic- tionary, page 410, witnessing, that this great saint and Jesuit, and preacher of the Roman Catholic faith, did miraculously cure the deaf, the dumb, the lame, the blind, the sick, and raised the dead to life. In a word, a volume would not suffice to relate the miracles done by the saints of our communion ; public, cer- tain, uncontested, and prodigious miracles ; the truth whereof is so undoubted, that they are published to the world for truth by Protestants themselves, as may be seen in the Protestant Centuriators of Magdeburg, in the 13th chapter of their history of every century. The truth of these miracles, the learned part of Protest- ants own, and the most incredulous part, have nothing to object against them, but what might formerly with as good reason, have been objected by the Jews and heathens, against the miracles of Christ and the Apostles : for all they can say against them is, that they are reported by Catholics, and that they will not believe Catho- lics : and may not Jews and heathens say, that the miracles of Christ and his Apostles, were reported by Christians, and that they will not believe Christians : whereas miracles being facts, can have no other proof but the credit of his- torians, to recommend the truth of them : they being the last and highest proof of doctrine, can have no other proof for themselves but the evidence of sense, to those who saw them done, and their testimony and report to others. In the proof of miracles, no one can go higher than to make it appear by the most creditable authors ; that such miraculous things were done, at such a time and place, in the sight of whole multitudes of people; by which means we may be as certain of the truth of a miracle, * h. XX. de Civ. DeL Chap. 8. * Hist. Part. ii. L. 23. THE CATHOUC RELIGION EXPOUNDED. 63 as of any other fact we see or hear. Cannot I prudently believe sucli persons, as St. Antoninus, venerable Bede, St. Augustine the Great, St. Ambrose, etc.? On the other hand, if such men may be reputed forgers, this will overthrow the credit of those men, and writings, which convey all the proofs we have for the miracles of the primitive Christians, and the divine establishment of the Christian religion; either then own our miracles to be true, or if you take the liberty to give the lie to all the world, who attest the truth of them; any one inclined to be an infidel, may with as good reason question all the facts, by which the Christian religion is proved to be divine ; or any other facts, under pretence that there is no geometrical or metaphysical certainty for such things. In a word, we have all the evidence that the nature of miracles can admit of; the highest human testimony that can be had for the truth of them, and all the authority that can be had for the truth of any; and he that requires more, is a prejudiced and unreasonable man. Q. It only remains, concerning the marks of the Church that you add a word or two, of the conversion of infidels, which appears to me an unquestionable proof, if the facts be true. And in the first place, let me understand the nature of this argument ; what nations have been con- verted, and who were the instruments employed by Almighty God in that great work? A. The propagation of the Christian religion, has always been looked upon as an undeniable effect of divine power, as the circumstances plainly declare. The persons first employed, were unqualified as to any human means. The doctrine they established was directly oppo- site to the interest and affections of all mankind, and the method they made use of, in all appear- ance, was destructive to the cause they under- took ; the Apostles were persons without power, interest or learning, the doctrine they taught was a denial of all the pleasures of life ; and the conquest they gained, was by being overcome, and being put to death by their enemies, so that nothing but the force of truth, and justice of their cause, could prevail upon mankind, and bring about their conversion. As to the truth of the fact, it depends upon historical credit, which informs us, that there were such persons as Christ and his Apostles, and that b}^ their means such a conversion was made. Q. All this must be owned by every party that professes itself Christian, but the Apostles not living long enough to complete the work, how was it carried on ? The heathenish worship was the prevailing religion, for three hundred years after, in all parts of the world, and in some nations nothing was done, in order to their con- version, till several ages after. A. What you have insinuated is very much to our present purpose. Christianity was but gradually propagated, during the first three hundred years after Christ ; and even after that time, only few nations entirely embraced it. The remaining part of the labor, was undertaken and completed by persons in com- munion with the See of Rome, who professed the same doctrine, that is now taught by Roman Catholics. The conversion from Pagan- ism to Christianity, is entirely owing to them ; they were the instruments employed in con- verting the French, Spaniards, English, as also Norway, Denmark, Sweden, Poland, Hun- gary, and all the principalities of Germany ; and of late years, persons of the same religion, have brought to the Christian faith infinite numbers of the inhabitants of both the East and West Indies. Q. These are facts that cannot be called in question, as being supported by the same his- torical credit, which gives testimony of the propagation of Christianity during the first three hundred years. A. And if this be so, there cannot be a stronger proof of the truth of a religion, and that they who were employed in the work, were the instruments of heaven. And that on the contrary, all those sects, who are divided from the Church of Rome, not being able to show, or even pretending to lay claim to the 64 THE CATHOUC RELIGION EXPOUNDED. conversion of any one heathenish nation, are entirely destitute of the divine assistance ; the}' cannot complain of want of opportunities, being daily conversant in the way of trade with the in- fidel nations. They have learned men among them, capable enough to instruct them in Chris- tianity, and of late have made little subscrip- tions to carry on that work, but without any effect. God will not concur with such instru- ments, who are more zealous to fill their ware- houses, than propagate the gospel. Q. What is meant by the last words of this article, the communion of saints ? A. By saints are to be understood, all the blessed in heaven, all the faithful on earth, and all the suffering souls in purgatory ; between whom there is a communion or correspondence, conformable to their stations. The blessed in heaven pray for the faithful on earth ; and the faithful on earth give thanks to God for their glory, and honor them, and beg their prayers. The faithful on earth pray for one another, by being united under the same invisible head, Christ Jesus, and under the same visible head to avoid schism, in the same faith to avoid heresy, and in the same sacraments and sacri- fice, and bonds of love, whereby they partdike of each other's merits, and the prayers of the Church. Q. Does not the communion of saints reacli to infidels, heretics, schismatics, etc.? A. No more than the branches are nourished by the tree from whence they are cut off; they may pretend a communion with Christ, but by not submitting to the superiors ho has appointed by rejecting the true faith, hy not making use of the sacraments, the communion is broke ; all they partake of are prayers for their con- version. THE TENTH ARTICLE OF THE CREED. Q. Which is the tenth article? A. The forgiveness of sins. Q. How do you explain this matter? A. We believe that God has given a power to his Church to forgive sin ; for tho.ugh it is God alone that can forgive sin, as the princi- pal agent, yet he may employ others as instru- ments to confer grace, and by consequence to forgive sin. Q. Where is this power expressed in the holy Scriptures ? A. First, when orginal sin is*forgiven by the sacrament of baptism. Second, when Christ said, whose sins you shall forgive, they are forgiven. St. John xx. 23. Again, when Christ having cured the lame and sick man of a palsy, and told him, his sins were forgiven him, the Jews were scandalized, saying within themselves, that only God could forgive sin, this man blasphemes ; but our Saviour seeing their thoughts, said, which is easier to say, thy sins are forgiven thee, or to say, rise up and walk ; therefore to let you see, says he, that the son of man has power to forgive sins. Matt. ix. 2, 3, 4, 5, 6, he ordered the sick man to rise and take up his bed and walk. He wrought that miracle to convince them that such a power was conferred upon him as man. Q. But is not this power an usurpation of the divine authority? It encourages persons to commit sin, seeing that the priest has a power to absolve whom he pleases ; nay, fur- ther, why may he not give them leave to commit sin ? A. It is rather an acknowledgment of the divine power; because an instrument has no virtue of itself, but derives all its eflBcacy from the principal agent ; whereof there is a plain instance in working miracles where God is ST. CEGILIA. On the evening of her wedding day, with the music of the marriage-hymn ringing in her ears, Cecilia, a rich, beautiful and noble Roman maiden, renewed tlie vow by which she had consecrated her virginity to God. " Pure be my heart and undefiled my flesh- for I have a .spouse you know not of^an An^el of my Lord." The lictor sent to dispatch her struck the three blows allowed by the law and fair Cecilia gave back her pure spirit to Christ. A. D. 179. ' ST. TERESA. St. Teresa was born at Avila, in Old Castle, on the twenty-eighth of March, 1515. She was a Carmelite nun and during her life established thirty convents. Our Divine Lord favored her with twenty visions. On one occasion she beholds herself covered with spots, defects and faults; for the smallest are visible in a bright beam of Divine light, darting in upon her; she sees that she is all misery and imperfection, and cries out: " Who shall be justified brfore Thee ' " THE CATHOLIC RELIGION EXPOUNDED. 65 honored, and his power illustrated by those who cure distempers and raise the dead; by being the instruments he employs for those purposes. As for priests having a power to forgive whom they please, or to give persons leave to sin ; those are ignorant surmises and downright calumnies. The power of absolving from sin, is granted with such restrictions, that no one is capable of receiving any benefit, but only such as bring proper dispositions, and are esteemed worthy of absolution in the sight of God. Q. Pray what are those dispositions? A. There are several. First, a sinner must be inwardly and sincerely sorrowful for having offended God. Secondly, he must make a firm resolution not to ofiend him any more. Thirdly, he must humbly and sincerely declare all his mortal or deadly sins by confession. Fourthly, he must promise to restore the good name, or goods of others, he has unjustly detained. Fifthly, he must promise to avoid the occasions of sinning, etc. Q. When these things are complied with, the power of absolving seems useless, and the power is only declarative, not executive. A. When those dispositions are accompanied with a perfect love of God above all things, and with a will to confess, the sin is forgiven before absolution ; but when the love of God is only weak and imperfect, absolution completes the work ; not unlike to a blast, which recovers a few sparks of fire, which otherwise might dis- appear and come to nothing. Thus, a sinner who begins to love God, by an humble ac- knowledgment and confession of his sins, renders himself capable of receiving a further grace, by the power God has left to his Church. Q. Has the Church a power of absolving from all sins whatever? This I mention, upon account of some expressions in the Scriptures, which seem to insinuate, as if certain sins could not, or would not be forgiven, even by God himself, much less by the Church. A. The Scriptures only speak of the greater difficulty there is, in having some sins for- given, more than others : for instance, habitual sins, blasphemy, impugning the known truth, etc., and where there is a direct opposing of God's grace, upon which forgiveness entirely depends : but even in these cases, the Scrip- tures assure us, that God's mercy cannot be limited, and mention several particulars where such sins have been forgiven. The only sin that God can be said to be incapable of for- giving, is final impenitence, whereby a sinner renders himself incapable, for want of proper dispositions ; not that there is a want of either power, or will, in God, but because forgiveness, in that case, is inconsistent with his divine justice, and nature of the offence. Now as to the power of the Church, it is under no limita- tions where the offender brings proper dispo- sitions ; hence, the Novatians (who affected a strictness of discipline, in order to seduce the people, and make them believe they were more holy than others) were condemned for heretics, pretending that the Church had not power to forgive some sort of sins. Q. Is this all that is meant by the forgive- ness of sins ? A. No, by the power of forgiving sin, we are to understand another power flowing from it, viz. : A power of granting indulgences. Q. What is an indulgence ? A. This will be specified when we come tO( explain the sacrament of penance. 66 THE CATHOLIC RELIGION EXPOUNDED. THE ELEVENTH ARTICLE OF THE CREED. Q. Which is the eleventh article? A. The resurrection of the body. Q. In what does this mystery consist ? A. We believe, that at the consummation of the world, all mankind shall have their souls . and bodies re-united, in order to share equally of their eternal fate. Q. What necessity is there for this union ? And how is it possible to resume the same bodies, which are changed into other substances, especially in case of cannibals, who eat one another, and may be supposed often to have but one body, the substance of one being become the substance of some other, by digestion, etc. A. There is no absolute necessity, only it is God's pleasure it should be so: though there are some congruous reasons for that re-union. First, man in the state of innocence, was designed not to die ; so, for the recovery of that state, the body and soul must be re-united. Secondl}', as the bodj' and soul concurred in good and bad, it is proper they should mutually partake of the effects, in a future state ; besides, without that re-union, man is not a complete being, but imperfect. Q. Why was this article inserted in the Creed ? A. To prevent and guard against certain errors of those days. First, against the Sad- ducees, a sect among the Jews, who denied the resurrection and immortality of man's soul. Secondlj-, against Hymeneus and Philetus, who, (as St. Paul says), 2 Tim. chap. ii. verses 17, 18, said the resurrection was then over, expounding the doctrine only of a spiritual resurrection from sin to grace. Q. Why is the resurrection of man, called in the Creed, the resurrection of the body ? A. To show us, that (whereas man doth con- sist of two parts, viz.: Soul and body), it is only the body which perishes by death, the soul being immortal and consequently incapable of resurrection, for nothing is revived but that ■which is first dead. Q. How do you prove the immortality of the soul? A. Abstracting from faith and divine revela- tion; I prove it. First, because the soul is a spiritual being, and consequently of a superior nature to the body, entirely distinct from it, and independent of it; and therefore it is not liable to be destroyed by that which destroys the bod}'. Secondly, as the soul is a spirit, it has no parts, no extension, and so of its own nature it is indivisible, and incorruptible, and by consequence immortal: for death consists in a dissolution or separation of one part from another, which dissolution, can have no place in that which has no parts. Q. How do you prove man's soul to be a spiritual substance or being? A. Because man's soul is endowed with a vast extent of thought and knowledge ; with a memory of innumerable things, with a free will, which nothing controls ; with reason and an understanding capable of contemplating the highest truths, and such as are the most abstract from matter, even the most subtle notions of metaphysics, the first principles of sciences, the laws of argumentation, and infinite series of demonstrations, etc., capable of reflect- ing upon herself, and her own operations, and the manner how she acts; unconfined by time or place as to her ideas, and not to be satisfied in her desires, with any thing less than the one true and sovereign Good. Now, no matter or corporeal substance alone, can be endowed with reason, understanding, and a conscious life; it being repugnant to the common ideas of all mankind, that mere matter should be conceived thinking, understanding, or reasoning: 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 itself, and its own faculties, upon the very power of reflection, and the act thereof, and the manner how it reflects. Therefore, this principle THE CATHOLIC RELIGION EXPOUNDED. 67 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 con- ceives and contemplates many things which are entirely abstracted from matter, and have no connection with matter, such as the ideas of universality, spirituality, infinity, eternity, truth, wisdom, etc., all which is entirely abstracted and distinct from matter. Therefore the soul of man must be a spiritual being. Q How do you prove the general resurrec- tion of the body ? A. From many texts of Scripture. St. Paul says, if there be no resurrection of the dead, your faith is vain : i Cor. xv. verses 12, 14. I know, says holy Job, that my Redeemer lives, and in the latter day, I shall rise again from the earth — and in my flesh I shall see God — I myself and not another; chapter xix. verses 25, 26, 27. As in Adam all die, even so in Christ shall all be made alive; i Cor. xv. verse 22. This corruptible body, saj'^s St. Paul, must put on incorruption, and this mortal body must put on immortality; i Cor. xv. verse 53. Again, St. John in the Apocalypse, speaking of the wicked at the general resurrection, says, they shall seek death and shall not find it, they shall eternally desire to die, and death shall ever fly from them. Chap. ix. ver. 6. Besides, 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 unsuitable to its nature, and it is not likely that a separa- tion so unnatural is intended to last for ever; but seems more agreeable to human reason, to believe there is a certain time appointed by Almighty God, in which all separated souls shall resume their bodies. This argument our Saviour urged against the Sadducees, and proved the resurrection of men's bodies by the im- mortality of their souls. Matt. xxii. Q. The manner of the resurrection is not very intelligible. Will the same body rise as to every part ? At what age or size ? Will the wicked arise as well as the just? A. Mysteries of faith are not within the reach of man's understanding ; however, it is easy to conceive that he who made all things out of nothing, is able to collect the scattered parts of man's body, and replace them. As to cannibals, being nourished so as to claim the same body, it is a false and whimsical conceit ; they are not nourished entirely by human flesh : besides, as there is an increase, so there is a continual waste in human bodies, so that at least every one may recover his own. As to the rest that regards this mystery, the Scriptures seem to say, that everybody will be perfect, and as it were at man's estate, no blemish or deformity : the wicked as well as the just, will resume their bodies, but not with the same circumstances; the bodies of the just, will be glorified, free from the clogs we now carry about us, and embellished with many rare qualities. Q. Can you give me any account of the excellent qualifications, the bodies of the just will be favored with upon their resurrection ? A. The Scriptures tell us, first, in general, that they will be so pure, as in a manner to be spiritualized, that is to say, free from any pain or inconveniences. Secondly, clear as light, that is transparent, every body having a clarity, proportionable to its merits. Thirdly, agility, that is to say, a capacity of moving as quick as thought, from place to place, without any impediment. 68 THE CATHOLIC RELIGION EXPOUNDED. THE TWELFTH ARTICLE OF THE CREED. Q. Which is the twelfth article? A. Life everlasting. Q. What is the capital point to be believed by this article ? A. That there is a future state, wherein both the just and wicked shall remain for eternity. The wicked in everlasting punish- ment, and the just in everlasting pleasures; by enjoying the sight of God himself. Whereby are condemned all Atheistical principles of those who denied the soul's future being and immortality, especially the Epicureans, who placed man's happiness in riches, honors, pleasures, or a pretended content of mind. Q. This is what I suppose you call true happiness, or beatitude. Pray give me a gen- eral description of it ? A. Beatitude, or the final happiness of the just, is a state wherein we are freed from all that is evil, and enjoy all that is good. Q. Why is beatitude everlasting? A. Because otherwise it would not be per- fect, since the fear of losing it would be a continual torture to the mind. Q. Can you give me a description of happi- ness in the next life, as to the particulars following, viz. : What is it to see God ? Will the corporal eyes behold him ? Did any one ever see God whilst living? What is it the blessed see in God? Have all the just an equal share of happiness? Will the just be happy immediately after their decease, or not till after the general resurrection ? A. As to those particulars, some points we are to believe as articles of faith ; in others the learned are divided, and may be free to judge at pleasure. God cannot be seen by \the corporal eye, because he is a pure spirit ; hence the Anthropomorphites were condemned as heretics, for affirming God had a body essentially belonging to him. The corporal eye can only see God's visible effects. Again, no man living can see God according to the general law of Providence ; for though the Scriptures sometimes seem to say, that the ancient patriarchs and prophets saw God; yet it is to be understood only of angels or some visible thing representing him, not that they saw God in his own substance. I purposely say, according to the general law of Providence ; for it is a disputed point among divines, whether Moses, St. Paul, and St. Stephen, were not by a particular privilege, favored with the sight of God, even while they were alive. It is an article of faith, that the soul is not naturally adapted to see God, without some supernatural assistance, which divines call the light of glory. The contrary doctrine being condemned by the general council of Vienna, against those heretics called Begardi and Beguines, Anno 131 1. As to what the blessed will see in God, the Scriptures affirm I Jo. iii. 2, that they will see him as he is in himself, face to face, i Cor. xiii. 12, which imports, that they will see the divine nature, and three persons with his attributes, and what is essential to the deity, Psalm xxxv. 10. As is defined by the council of Florence against the Armenians, Anno 1438. It is also a certain truth, that the saints will one way or other, have the knowledge of several things, espe- cially such 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 it is not a foolish prac- tice to address ourselves to the saints by prayer : and from hence we may infer, that it is a rashness to affirm that they do not hear or know our petitions ; after all, we must not pretend that we can have a comprehensive knowledge of God. As to the equality of happiness, all equally share it, as to the primary blessing of seeing God ; but there is an inequality in the manner, according to every THE CATHOLIC RELIGION EXPOUNDED. 69 one's deserts, this distribution is required by tlie divine justice which rewards men propor- tionably. As to the time when the saints shall be admitted to see God, it is an article of faith, defined in the council of Florence, that with regard to such as have nothing to be purged away, it will happen immediately upon their decease. iXPLANATION of the TEN COMMANDMENTS. AAA iXl l2!^ A A A US tU OJ ^JJ Q^ WWW Q. When, by whom, and upon what occasion, were the ten commandments delivered ? A. They were delivered by Almighty God to the people of Israel, through the hands of Moses, soon after they were freed from the bondage of Egypt. The occasion was, that they might have a more distinct knowledge of their duty, by several particulars being specified. Q. Had they no knowledge of their duty before? A. Yes, but not suflBcient for their direction : not onl}'^ the Jews, but all other nations were provided by the light of nature, to distinguish between good and evil ; but the world was become so corrupted, that it was requisite to explain matters more clearly, and recommend. under distinct heads, the obligations they lay under, in regard of God and their neighbor. Q. Do the ten commandments contain the whole of man's duty ? A. They express only some general points, yet so, that all particular duties are reducible to them. Q. As how? A. This will appear when we come to explain every commandment in particular; meantime, it is sufficient to observe in general, that the worshiping of God, implies all religious duties, that immediately regard the Supreme Being. Honoring father and mother, speaks obedience to all sorts of superiors. The commandments not to kill, steal, commit adultery, etc., extend to all the duties we owe to our neighbor. THE FIRST COMMANDMENT. Q. Which is the first commandment ? A. Thou shalt not have strange God's before me. Thou shalt not make to thyself any graven thing, nor the likeness of any thing that is in heaven above nor in the earth beneath, or in the waters under the earth : thou shalt not adore nor worship them. Q What is imported by this command- ment? A. Some things aire commanded, other things are forbidden, other things are not forbidden. Q. What is commanded? A. Religion. Q. What is religion ? A. It is a worship due to God. Q. By what methods do we pay this duty ? A. By honor, by oblation, sacrifice, prayer, vowa and oaths, also by erecting altars and Churches, (70) EXPLANATION OF THE TEN COMMANDMENTS. 71 Q. What do you call honoring, and how is it common]}^ expressed in our language ? A. Honoring, is giving a testimony or ac- knowledgment of some excellency or qualifica- tion, and is called adoration, worship, respect, reverence, etc. Q. Which are the excellencies or qualifica- tions to be honored ? ] A. There are several, some are infinite, Ibelonging only to God; others are the perfec- tions of creatures, whereof some are natural, as wit, beauty, strength, and such like quali- fications, either of body or mind : others acquired, as authority, and all arts and sciences; others are supernatural, as grace, virtue, etc. Q. Is honor equally due to all who are masters of those perfections ? A. No, not equally, but proportionably to the excellency of the object. Q. How do you explain this inequality of honor? A. Divine honor is paid only to God. Civil honor, to persons who enjoy natural or acquired perfections ; and a religious honor betwixt both, to supernatural qualifications. The holy fathers called divine honor lalria, and religious honor dulta, to which divines add hyperduh'a, an honor given, on account of some singular excellency, as that given to the Blessed Virgin Mary, as being the mother of God. Q. I easily grant, that civil honor is due on account of natural and acquired qualifica- tions : and that persons are to be reverenced and respected on those accounts, and that the same is due to others who possess supernatural perfections. But is it not a harsh expression to say, that creatures are to be adored, or worshiped, or to style that honor religious that is given on that score ? A. Words are to be taken in the sense cus- tom or intention has fixed upon them, I own the word worship or adoration, in the language of the Church of England, is generally taken for divine honor ; though the Latin and Greek words ( adoratio Trpoaxwaat^) are frequently in the Scriptuies applied to creatures; some- times the word worship, or adoration, signifies bowing or respect, in a more general sense. The Latin word cultus, has a much larger signification, and has been used even by Prot- estant divines, to comprehend an inferior honor ; see Camierus, Tom. ii. L. 18. chap. i. And Junius against Bellarmin, related by Bishop Montague, in his appeal, page 255. So that speaking in the language of the Church of England, it is the greatest calumny in the world, to say, or suppose, that Catholics wor- ship any created being whatever, with the adoration that belongs to God. Q. I should be glad to be informed, in what manner these matters may be explained, so as not to deprive God of the honor which is proper to him alone? A. This may be done by distinguishing wor- ship into several branches, viz. : Relative, abso- lute, external, internal. Relative honor or worship, is when a thing is honored, not ou its own account, but for the thing it repre- sents, as that paid to images. Absolute honor is, when a thing is honored for some excel- lency inherent in the thing itself, as learning, holiness, etc., though all honor may be said to be relative to God, because all excellencies are derived from him, and have a relation to him. External honor or worship, is paid by visible tokens, as kneeling, prostrating, bowing, un- covering, etc. Internal honor, is an acknowledg- ment of some excellency in a thing without any outward tokens. Q. Which of these honors do you call reli- gious, and which civil ? A. The honor we pay to God, angels, saints, to their images, pictures, and relics, may be styled religious. The honor we pay to things on account of civil qualifications, we call civil. The reason why the first is called religious, is because they tend towards the good of religion, either absolutely or relatively ; ab- solutely, when they are placed on God, his angels, and saints, who are qualified for it by divine and supernatural perfections inherit in 73 EXPLANATION OF THE TEN COMMANDMENTS. them ; or relatively, as to images, pictures, etc., which, though they have no supernatural per- fection inherent in them, yet they promote religion, by being a means of suggesting religious thoughts. Q. Which are the exterior tokens of honor, belonging only to God ? A. Sacrifice, altars, churches, vows and oaths. Q. What is sacrifice ? A. It is the offering of some visible thing to God, by some real change in acknowledgment of God's supreme dominion over all created beings. This action in all ages and by all nations, was appropriated only to God, as also were altars, churches, vows, and oaths. Q. The practice seems to import more, other- wise, why does the Church of Rome offer sac- rifice, erect altars and churches to saints ? Do we not also make vows and promises to men, and swear by creatures ? A. Churches, altars, etc., are only consecrated to God, though they are distinguished by the names of saints and angels, who are also honored by those foundations : but as for sac- rifice, it is directed or offered only to God. Promises indeed, are made to men, but not vows, and if we swear by creatures, such oaths are either an express or implicit invocation of God. Q. What do you say as to the other out- ward tokens of honor, viz.: Kneeling, bowing, etc., especially as to burning incense ? A. Such outward tokens, are indifferent of themselves, to signify supreme or inferior honor, and depend upon the intention of the performer. Heathens made use of these to signify' a supreme honor to the false gods : Christians often make use of them, only to signify an inferior relative honor : hence, to bow to princes, kneel to parents, to be uncovered in churches, etc., are actions no ways derogatory to the honor we pay to God. As for burning incense, though formerly it was a token of divine, supreme honor, custom has imposed another signification on it ; it signifies no more now than to represent the prayers of the faithful, mounting up into heaven. Q. What is prayer, another duty ordered by the first commandment? A. It is a raising up of our minds to God, whereby we beg for good things, and to be freed from all evil ; or in general, it is a petition directed to another, in order to obtain some- thing, returning thanks for what is obtained, and celebrating the donor's praises. Q. To whom may prayers be directed? A. First, to God the original author of all gifts. Secondly, to the saints and angels, that they may use their interest with Almighty God for us. Thirdl}', to the faithful on earth, who pray for, and desire each other's prayers. Q. I thought prayer had been an act of religion directed only to God ? A. All prayers are directed to God, either immediately, or by the mediation of others, and even then they directly implore God, though jointly they regard saints and angels. Q. What occasion is there for praj'^er, seeing that God knows our wants, without our inform- ing him, and will grant what we want, if he thinks it convenient? Again, what occasion is there to pray to saints or angels, since we may, and are ordered to apply ourselves to God him- self immediately? A. Though God knows our wants, he expects we should be sensible of them, and express them, the subjection we are under requiring that duty, and that we may return thanks and glorify his name. It is true we are ordered to pray to God immediately, which we do by pray- ing to saints, the prayers directed to them, including an express invocation of God. When we desire the prayers of the faithful on earth, it does not exclude the duty of praying to God, for as God orders us to pray for one another, it is expressly complying with the duty of prayer to God. Q. How many sorts of prayer are there? A. Vocal and mental, public and private. Vocal prayer is expressed by words; mental is conceived only in thoughts, and if it proceeds not to ask any thing, it is called contempla- tion. Public prayer is pronounced by the EXPLANATION OF THE TEN COMMANDMENTS. 73 ministers of the Churcli. Private prayer, by private persons not deputed for that ofl&ce by character. Q. Do we only pray with a voice and mind, are there not other ways of praying ? A. The voice is the means whereby we peti- tion and give thanks; but all the ceremonies accompanying prayer, are a part of prayer, viz.: Music with other solemn decorations ; for these have a voice and are instruments of God's praise, though not so as to articulate words : hence, ceremonies have the force of prayer when religiously performed. Q. What dispositions are required in prayer, and what are the things we are to pray for ? A. On the petitioner's part, there is required attention, because prayer is both a rational and a Christian action. Q. What is attention? A. It is an application of our thoughts, to what we are employed about ; and is . two-fold, external and internal; the first regards the pronunciation only, the other the sense of the words, or some other pious object in general. Q. Can those be said to pray, who make use of a language they do not understand ? A. Yes, provided their mind be always fixed upon God, and good things. God is praised in any voice though inarticulate, as by music, etc. I Cor. xiv. 2. Q. What other dispositions are there to render prayer more perfect. A. Devotion and fervor. The first is a promptitude of the soul, for that duty; the other is an uncommon activity, exclusive of weariness. Q. When is the duty of prayer to be per- formed ? A. The Scripture tells us we are always to pray; which St. Augustine expounds thus: We are not to understand the words literally, but that those are always a praying who are employed in their respective duties; St. Luke, ^;xiii. I, and i Thess. v. 17. Q. Which are the prefixed times for prayer ? A. Chiefly these, morning and evening, pub- lic days assigned for that purpose, time of trouble, sickness and temptation. Q. What things are we to pray for? A. Some things absolutely, others condition- ally, viz.: Absolutely, we pray for all super- natural gifts, graces, the conversion of sinners, infidels, a happy death, heaven, etc.; condition- ally, health, peace, fair weather or rain, yet all with submission to the divine will. As for riches, honors, and the pleasures of life, they are not the proper subject of prayers, because they are commonly prejudicial to the soul. Q. What is a vow? A. It is a promise made to God of perform- ing some good action. Q. Explain it more at large. A. The promise must be, with an intention to oblige one's self: and the thing promised must be good, possible, and better done than undone. Q. What is a promise ? A. It is an engaging of one's faith : and a breach of it is a lying to the person to whom it is made. Q. Are vows made to saints ? A. No, only to God : saints are called upon as witnesses. Q. How many sorts of vows are there ? A. Several : the chief are absolute, not ex- pressing nor implying a condition. A con- ditional vow is when a condition is expressed or implied. An express vow is when the thing promised is expressed in words or thoughts. A tacit vow is when the thing promised is acknowl- edged to have a vow annexed ; as in the vows of priests, where chastity, etc., are not expressed, but implied. A simple vow is that which is made without ceremonies appointed by the Church. A solemn vow is that which is made in the profession of religious persons, etc. Q. In what cases are vows lawful and valid, and when are they neither lawful nor valid ? A. In the first place, a purpose or intention to do a thing, is no vow, unless a persou does actu- ally, in words or thoughts oblige himself If a person actually makes a vow in words, but 74 EXPI.ANATION OF THE TEN COMMANDMENTS. declares lie has no intention inwardly to comply with it, or oblige himself, the Church will oblige him to stand to his vow ; and he sins mortally, at least in matters of consequence. Vows made by persons in sickness, in danger of death, or by young persons, if they have a sufficient presence of mind, are obligatory. A vow to do things which are unlawful or bad, or things out of one's power, or things that are vain, indifferent, and of no consideration, in order to promote j goodness, is invalid; and it is an offence to make such vows. — Things that are indifferent of themselves, may become good by circum- stances ; in which cases, they may be vowed. Q. Why do vows oblige ? When do they oblige ? How does the obligation cease ? Are persons obliged to perform vows made by others ? A. Vows are obligatory of their own nature; because, not to keep our promise with God, is derogatory to his honor; and we lie to him in fact. Hence, the Scriptures command us to comply with our vows, otherwise we offend God. Num. XXX. 3. Prov. xx. 25. Isa. xix. 21. Q. Vows destroy freedom. A. Those 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 themselves no more destroyed their freedom, than the commandments of God destroy freedom. Q. What occasion is there of vows to do good ? Are we not all obliged to do good, both by the law of nature and God's positive law ? A. True : the law of nature and divine laws oblige us to do good; but still we may use means, and impose a law upon ourselves, in order to be more punctual in observing those laws, viz. : By submitting to pains and forfeit- ures, if we disobey God. Again, the law of nature, and law of God, though they command good in general, and several species of doing good, yet they do not particularize matters, as to time, place, persons, or how they are to be complied with. For instance, the law of God commands obedience, charity, etc.; but it does not specify every particular person whom we are to obey, or to whom we are to bestow charity, or when, or how ; these we may im- pose upon ourselves by vows. I am not obliged to give such a sum, or to such a per- son, or at such a time, unless I oblige myself by vow. Q. What do you say as to the time when a. vow is to be fulfilled ? A. The rule is given in the 23d chapter of Deuteronomy, v. 21. " When thou hast vowed a vow to our Lord thy God, thou shalt not delay to pay it: because our Lord thy God will require it, and if thou delay, it shall be reputed to thee as a sin." Hence, a vow of immediately doing a thing, is to be done the first opportunity. If no time is mentioned, it is not to be deferred too long, lest a person become incapable. Q. Is an heir obliged to perform the vow of his parent? A. A distinction is to be observed between personal and real vows. For instance, an heir is not obliged to visit Rome or Jerusalem, because his father made such a vow : but if his father made a vow to bestow an alms, he is obliged to perform it, if he tied himself to it by promise and consent, or if that incumbrance is expressed in the settlement ; because it is a debt of charity and justice. Q. How does the obligation of performing a vow cease? A. There are three ways to make a vow not to be any longer binding, viz.: Irritation, com- mutation, and dispensation. By the first, the vow is declared never to be binding. By the second, it is changed into another vow, of equal or greater good. In the third, the obligation is destroyed upon a just account. But, in all these cases, superiors are to be consulted and followed. Again, the obligation of a vow ceases, when the matter becomes impossible. Secondly, when it cannot be performed without danger of death, or some great detriment to the body, or tem- poral loss, in which cases a dispensation is to be obtained. Thirdly, when the fulfilling the EXPLANATION OF THE TEN COMMANDMENTS. 75 vow becomes unlawful ; for instance, in subse- quent marriage, after a simple vow of chastity, especially if the other party insist upon it. Fourthly, when the matter becomes indifferent. Fifthly, when it hinders a greater good. Sixthly, when superiors have a just reason to grant a dispensation. Q. What is a vow of religion, and at what age are persons capable of making it ? A. It is a vow of poverty, chastity, and obedience ; and is either simple or solemn. A simple vow of religion may be made by men at fourteen, by women at twelve ; and if before, it is in the power of parents to render it void, because they are then under tutelage. A solemn vow of religion cannot be made, either by man or woman, before they have completed the six- teenth year of their age. Hence, the Council of Trent has declared all such vows null, which are made before that age. Q. What is a vow of poverty ? A. It is a voluntary renunciation of property in all worldly goods, confirmed by vow. Q. What grounds have you for this practice ? A. Very sufficient grounds ; because worldly goods withdraw us from God's service. Hence, though we happen to possess them, we are not to set our hearts upon them, but enjoy them with indifferency, and make use of them, as St. Paul says, as if we did not make use of them, i Cor. vii. 31. Hence our blessed Saviour advises those that would serve him perfectly, to give all they have to the poor. Matt. xix. 21. Conformably to this advice, vows are made to renounce prop- erty, and be content with the use of necessaries only. Q. What is a vow of chastity ? A. It is a promise made to God, of entirely renouncing the pleasures and allurements of the flesh, and whereby a person obliges himself never to marry. Q, What motives can persons have, to lay such an obligation on themselves ? A. vSeveral, very much conducing to the good of religion, especially for such as are designed for spiritual oflBces for the goods of this life, the pleasures of the flesh, and the care 01 providing for children, occasion a continual dissipation, and call men off from attending to their functions, as St. Paul observes ; and therefore, in the same chapter, he advises such persons to live single. I Cor. vii. ver. 32, 33, et ver. 8. Q. Is it not unlawful to vow what is not in our power ? now, chastity is entirely a gift of God, not in our power. A. I own chastity is a gift of God ; so are all other supernatural gifts : but yet God bestows grace suflScient to obtain them ; so they cannot be said to be things out of our power. Q. Which are the means provided by God, to obtain his supernatural gifts ? A. The sacraments, prayer, corporal mor- tification, etc., by which means we obtain grace, and overcome vicious habits, and the natural inclination we have to sin. The sacraments are continual channels of grace : b}'- prayer, we may hope to obtain whatsoever we ask for : by mor- tifying the flesh, we are disposed for chastity, sobriety, etc. Q. I own these are the usual means God has left in his Church, to avoid several sins ; but as for chastity, marriage is the proper remedy ap- pointed by God ; and a vow not to marry rejects this remedy. No man ought to place himself in a state, where he is incapable of making use of that remedy. A. It is true, marriage is one remedy to pre- serve chastity ; and therefore all persons are at liberty to make use of it, unless they oblige themselves by vow to make use of other remedies, which are also assigned for that purpose, and are suflBcient, when rightly applied. Q. It appears that marriage is the only remedy to preserve chastity ; and, by conse- quence, a vow to the contrary is unlawful. A. If marriage were the only remedy, all would be in a state of damnation, unless they married ; because, it is found by experience, that marriage is not always an effectual remedy, see- ing that thousands are found to sin against chastity, notwithstanding a married life. As, on the other hand, multitudes live chastely, 76 EXPLANATION OF THE TEN COMMANDMENTS. though unmarried; which is a proof that other remedies are sufficient, and by consequence a vow of chastity does not put it out of a person's power of living chastely. Q. Marriage is what God commands, there- fore, the forbidding priests and religious to marry, is a wicked doctrine. A. Is the obliging men to keep their vows, which they freely made, a wicked doctrine ? If so, how will you excuse either Solomon, David, Moses, or St. Paul ; who teach us to pay that which we have vowed ? It is better, says Solo- mon, that thou shouldst not vow, than that thou shouldst vow and not pay it. Eccl. v. 4, 5. Vow and pay it, says holy David, unto the Lord your God. Psalm Ixxvi. 11. When thou hast vowed a vow unto the Lord thy God, says Moses, thou shalt not delay to pay it. Dent, xxiii. 21. St. Paul says, that widows, who marry after they have vowed continency, have damnation, because they have made void their first faith, i Tim. v. 12. But because the reformation was built upon many thousands of broken vows, it must there- fore be a wicked doctrine in the Church to forbid so horrible a sacrilege. Q. St. Paul says, if they cannot contain, let them marry. And in another place, the spirit and the flesh are contrary one to the other, so that 3'ou cannot do the things you would. Again, St. Paul says, that marriage is honorable in all. A. The two first mentioned texts are a mere corruption in the Protestant Bible, which wants a reformation much more than the Catholic Church ever did. St. Paul, here speaking of persons who lie not under the restraint of a vow, says thus (according to the Greek text): " If they do not contain, let them marry." I Cor. vii. 9. And again, " The spirit and the flesh are contrary one to the other, so that you do not do the things that you would." Gal. V. 17, For which the Protest- ant Bible put, " If they cannot contain, etc. — so that you cannot do the things that you would." The reason of this gross and scan- dalous corruption, is to make it patronize the lewdness and intemperance of the first ecckoi- astical reformers. As to the words of St. Paul, where he says, that "marriage is honorable in all," Heb. xiii. 4, we must not imagine from hence, that it is honorable among all sorts of men, as you seem to insinuate ; for if so, the marriage of a brother and a sister would be honorable, and that of those who vowed con- tinence, to whom the same Apostle sa3'S, "it is damnable." i Tim. v. So that the meaning of the Apostle is, that marriage is honorable in all things, that is, in all its parts and cir- cumstances, etc. Q. What is a vow of obedience ? A. First, we are to consider 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 supe- riors, so in human actions the same is to be observed as both the law of nature and the law of God do expressly require, to preserve unity in a community. Q. What if a superior commands any thing against God's law, or things which no ways con- duce to God's honor, but only to try obedience ? A. In the first case, he must not obey unless the case be doubtful. If the thing commanded tends towards preserving the rules of the order, he is to obey. If the thing be manifestly indifferent, and no ways conducing to virtue, as to lift up a stone, or the like ; it is the perfection of obedience to comply, but not required by his vow. Q. What things are forbidden by the first commandment ? A. All superstitious practices. Q. What is superstition ? A. It is a false worship of God, either by paying supreme honor to any thing but the true God, or by honoring the true God after an undue manner. Q. Pray, give me examples of both kinds. A. Of the first kind is idolatry, which pays' divine honor to creatures. Q. In what manner may persons commit idolatry ? EXPLANATION OF THE TEN COMMANDMENTS. n A. First, when they regard idols as Gods. Secondly, when they worship a false God, represented by an idol. Q. Is it not superstition and idolatry, to Tvor- ship the true God as he is represented by pictures and images ? A. By no means. The whole substance of worship centres in the true God ; for what respect is paid to the representative is only relative. ^ Q. But the Jews were condemned by Almighty God, for worshiping the true God by representa- tions. A. This is a false gloss put upon their prac- tice. The Jews were condemned on several accounts. First, for esteeming the images them- selves to be Gods. Secondly, because they mingled the adoration of idols with that of the true God, pretending thereby to adore him. Q. In what manner is superstition committed, by paying worship to the true God in an undue manner ? A. In general, whenever religious ceremonies are made use of, which either have a false signi- fication, or are designed to produce eflfects, which cannot be ascribed to God, or to any natural or artificial cause. Q. What instances are there of this kind ? A. There are several kinds of superstitious practices. The chief whereof are divination, or foretelling what is to happen, or discovering secrets without proper means, which not being made use of, the devil either tacitly or expressly, must interfere in the matter. Q. Give me an account of the most vulgar superstitions of ignorant people? A. To believe dreams, to judge from the motion of the planets and stars, which may serve to pronounce on natural effects, but not on the effects of man's free will. To foretell a person's fortune, by the lines of his hand ; to imagine some days are more lucky than others ; to pretend to cure distempers, by applying things which have no virtue, capable of effect- ing the cure, etc. Q. How do you excuse the sacraments from superstition, seeing that the elements, neither by art or nature, are capable of producing the effects attributed to them ? A. Because they have that virtue by divine institution. Q. What else is forbidden by the first com- mandment ? A. Sacrilege, perjury, and blasphemy. Q. What is sacrilege ? A. It is abusing things, which are consecrated to the service of God and religion; and it regards persons, things, and places, viz.: Priests, ornaments, images, and churches. Q. What is perjury? A. It is a false oath, when a person swears what is not true, or to do what he does not perform, or even intend. Q. What is blasphemy? A. It is injurious language against God, his saints, or holy things. Q. What things are not forbidden by the first commandment ? A. It is not forbidden to make pictures, or images of God, saints, and angels, nor to place them in churches, or give them due respect. It is not forbidden to preserve relics of holy persons, and show them due respects. It is not forbidden to honor and desire the saints to pray for tis. It is not forbidden to bless bread, water, candles, or any other creature appro- priated to religious uses. Q. Does not the commandment expressly forbid making the likenesses of any thing in heaven, or in earth ? And though it were law- ful to make images, they are not to be honored in a religious way, but only used in an his- torical way ? A. It does not absolutely forbid images, only conditionally, so as not to worship them, nor adore them as Gods. Nay, God himself com- manded Moses 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 sanctuary; Exod. xxv. He also com- manded a serpent of brass to be made, for the healing of those who were bit by the fiery serpents : which serpent, according to St. John, 78 EXPLANATION OF THE TEN COMMANDMENTS. was an emblem of Christ; John iii. 14. Besides, if all images or likenesses were forbid by this commandment, we should be obliged to fling down our sign posts and deface the king's coin. And, because a person by his image is capable of respect, or disrespect, an historical use of them is not sufficient. Q. How do you prove that there is a relative honor due to the images or pictures of Christ and his saints? A. From the dictates of common sense and reason; as well as of piety and religion, which teach us to express our love and esteem for persons whom we honor, by setting 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, value the pictures of their king, father, or friend ; and those who make no scruple of abusing the pictures, or images of Christ and his saints, would severely punish the man that should abuse the picture or image of his king. Besides, a relative honor is allowed of and even practiced by Protestants themselves. It is allowed of by Bishop Mon- tague,* a learned Protestant divine, who grants that there is a reverence or veneration; an honor or respect, due to the images or pictures of Christ and his saints. It is practiced by them, in the honor 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 Jesus, which is an image or remembrance of our blessed Saviour to the ear, as a picture or crucifix is to the eye. Such also was the honor which the Jews gave to the ark, and cherubims ; such was the honor which Moses and Joshua gave to the land on which they stood, as being holy ground ; Exod. iii. 5, Joshua V. 15, and such is the honor which Catholics give to the images or pictures, before which they kneel or pray ; so that they do not give divine honor to them,t no nor even to the highest angel or saint, much less to images or pictures, as some maliciously slander them with, • Part, 2. Originnm. ? 145 et in Epistomio. P. 318. t Con. Trid. Sess. xxv. and call them idolators upon that account ; but I would have our adversaries consider, that mis- representation, slander, and calumny, is as much forbid by the commandments as idolatry. Q. What grounds have you for paying a veneration to the relics of saints ? A. Besides the ancient tradition and practice of the first and purest ages, attested by the best monuments of antiquity; we are warranted so to do by many illustrious miracles done at the tombs, and by the relics of the saints, which God, who is truth and sanctity itself, would never have effected, if this honor paid to the precious remains of his servants was not agree- able to him.* Q. I own there is no harm in preserving relics, but we are not to use them supersti- tiously, ascribe miracles to them, and impose upon the world false relics ? A. The Church is free from superstition, in the use of relics : they are preserved in memory of the saints, and to proclaim God's glory. And miracles being wrought in all ages by them, makes the practice more authentic. As for false miracles and false relics, all the care imaginable is taken to discountenance such abuses. Q. You believe, then, that great miracles have been done by relics ? A. A man must have a good share of con- fidence that can deny it; it is what the devil could never do. And I think, at present, no learned Protestant doubts of it : I refer you particularly to Dr. Cave, and to the translators of Monsieur du Pin,t whose words are these: " It pleased God for the testimony of his doc- trine and truth, to work great miracles by the dead bodies of his saints, in witness that they had been his messengers, and instruments of his will." Q. Have you any instances in Scripture, of miracles done by relics ? A. Yes, we read of a dead man raised to life » See St. Aug. L. 22 de Civ. Dei. Cap. viii. et St. Ambr. Epist. 85, et Serm. 95. t Cent. S. page 120. EXPLANATION OF THE TEN COMMANDMENTS. 79 by the bones of the prophet Elisha; 2 Kings xiii. 21. And that the handkerchiefs and aprons, which had but touched the body of St. Paul, cast out devils, and cured all diseases. Acts xix. 12. Q. Then as to praying to saints, God only is the author of all spiritual blessings, and by consequence the only object of prayer. Christ is our only mediator. The saints neither know our necessities, nor can hear our prayers. God commands us to apply ourselves immediately to him. We have no precept or example in Scripture, to apply ourselves to saints. A. These diflacidties are easily removed, when the following points are considered. First, that God, by his divine providence, has appointed certain means whereby men are to obtain their ends, both temporal and spiritual. Marriage, to propagate their species ; ploughing and sow- ing, to procure bread and preserve life. For spiritual ends, he has prescribed instruction in religion, prayer, fasting, alms, frequenting the sacraments, and all moral duties, in order to practice virtue, and become happy hereafter. Among other spiritual practices, he prescribes that of praying for one another; and if this be useful while living, why is it not after death, when saints are more capable of being service- able by their prayers ? Q. Before we proceed any further, pray tell me what you mean by praying to saints ? A. We mean no more, than desiring them to pray to God for us. So that we do not pray or address ourselves to them, as the authors and givers of grace and glory; because, in this sense, we hold it our duty to pray to God alone. Q. Why are not these prayers to saints sin usurpation of God's authority, who is the author of all spiritual blessings ? A. For several reasons. First, because we desire no more of the saints, than that they would pray for us, and with us, to our common Lord, by the merits of him, who is both our and their mediator, that is, Jesus Christ our Saviour; and surely no one will say that prayer for one another, is derogatory to God's authority, while we are upon earth. Secondly, we acknowl- edge God, at the same time, to be the origin of all blessings. Thirdly, saints are applied to, only as court favorites, whose interest is pre- vailing with a prince, and does not lessen his authority. Fourthly, prayers to saints illustrate and extend God's authority, because they are an instance of his esteem for virtuous persons,^ whose petitions 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 ancient custom so to do ? A. Because it is good and profitable to desire the prayers of God's servants here upon earth: as St. Paul often does in his epistles ; Heb. xiii. i8. Brethren, pray for us; i Thess. v. 25. And St. James says, the prayer of a righteous man avails much ; James v. 16. Moses by his prayers obtained mercy for the children of Israel; Exod. xxxii. 11 and 14. Samuel by his prayers defeated the Philistines; i Sam. vii. 8, 9, 10. And God himself commanded Eliphaz, and his two friends, to go to Job, that Job should pray for them, promising to accept of his prayers; Job iv. 8. Now if it be acceptable to God, and good and profitable to ourselves, to seek the prayers of God's servants here on earth, how much more of the saints and angels in heaven ? It has been always the constant custom and practice of the Church, in all ages, to desire the prayers or intercession of the saints : this is acknowledged by Mr. Thorn- dike, a learned and Protestant author. It is confessed, says he, that the lights, both of the Greek and Latin Church, St. Basil, St. Gregory Nazianzen, St. Gregory Nyssen, St. Ambrose, St. Jerom, St. Augustine, St. Chrysostom, St. Cyril of Jerusalem, and St. Cyril of Alex- andria, Theodoret, St. Fulgentius, St. Gregory the Great, St. Leo, more, or rather all after that time, have spoken to the saints, and desired their assistance or prayers."* Q. But is not this practice of desiring the prayers or intercession of the saints and angels * In Epil. Par. iii. P. 358. 8o EXPLANATION OF THE TEN COMMANDMENTS. superfluous, and derogatory to our Saviour Christ, since Christ is our only mediator ? A. No, by no means, no more than to desire the prayers of our brethren here below. Christ is the only mediator of redemption, but this does not exclude others from being mediators of intercession : and this distinction is to be observed in the prayers for one another on earth. In this sense Moses is called the mediator between God and the Israelites. How- ever, those of the Church of England, have no reason to cry out, and exclaim against us, for desiring the prayers and intercession of the saints and angels; since they themselves, according to their own language, worship the angels : we, it is true, desire their prayers, but they their succor and defence ; as may be seen in their common prayer book, in the collect for Michaelmas day, the 29th of September. Q. How can saints and angels hear our prayers at such a distance? Has God any occasion to be informed by them of our wants? A. Distance of place is no obstruction, be- cause they hear not by ears, but by under- standing. The manner whereof is not con- ceivable, no more is the nature of any spiritual substance. Again, by seeing God, they see all things which belong to complete their happi- ness, and it is a part of their happiness, to know the state of those for whom they are con- cerned ; and were they not concerned in prayers directed to them, their condition in this, would be worse than when alive; because they would not be able to assist their friends when in distress. Do not the angels- rejoice at the con- version of a sinner? St. Luke says they do, Luke XV. 10. If then they know our repent- ance, and rejoice at it, have we not reason to believe they know our petitions too ? Do not the devils, by the light of nature alone, know our actions, and accuse us of our sins ? Rev. xii. 10. Again, the saints know we are in want of assistance, in general at least, and being sensible of it, may pray for us in general, as we on earth pray for one another at a distance, though ignorant of each other's necessities in particular. Lastly, there is no occasion that God should be informed, either by the living, or saints dead, but the nature of prayer requires, that we should mention what we want. Q. We are ordered to pray to God himself immediately. A. Why then do we make use of prayers for one another living ? Again, all prayers to saints are directed also immediately to God, viz.: through our Lord Jesus Christ. Besides, the order of Divine Providence requires that we should make use of the means he has assigned to obtain our ends, both in a natural and spiritual way ; the husbandman applies himself immedi- ately to God by sowing, and the faithful by prayer. Q. There is no precept or example in the Scriptures of praying to saints and angels. A. While we are advised to pray for one another, and commanded too, it implies both a precept and example. The Creed supposes as much by the communion of saints. The instance of Dives and Lazarus imports, there was a communication between the living and the dead. Are not the prayers of Abraham, Isaac, Jacob, Moses, etc., mentioned in the Scriptures, and their names invoked after their decease ? Do not the twenty-four elders offer to God, the prayers of the faithful ? Did not Jacob, when he gave his blessing to the sons of Joseph, desire also the angel to bless them ; Gen. xlviii. 16. saying, the angel that delivered me from all evils, bless these children ? Besides, what occasion is there of a precept for a voluntary practice ? There are many practices, and even precepts, whereof there are no mention in the Scriptures, as observing Sundays, infant's baptism, etc. EXPLANATION OF THE TEN COMMANDMENTS. 8i THE SECOND COMMANDMENT. Q. Which, is the second cottunandment ? A. Thou shalt not take the name of the "Lord thy God in vain. Q. What is forbidden by this commandment ? A. It is forbidden to mention the name of God in common conversation, or upon any frivolous occasion ; also, cursing, swearing, or common oaths and perjury. Q. What is an oath ? A. It is calling upon God to witness. Q. How many sorts of oaths are there? A. Several, viz.: Assertory, promissory, exe- cratory, solemn, simple, explicit, implicit, an oath by God, or by creatures. An assertory oath, is calling God to witness a thing either is, or is not. A promissory oath, is to call God to witness, that a person purposes either to do, or not to do a thing. An execratory oath, is to call God to witness, that a person wishes some evil to himself or others, and it is called a curse. A solemn oath, is before a court of judicature. A simple oath, is in pri- vate conversation. An explicit oath, is ex- pressed by words. An implicit oath, is signi- fied b}^ signs, as holding up the hands, kissing the gospel, etc. An oath by God, is expressed by invoking God, or some of his divine attri- butes. An oath by creatures, is when they are called upon, as depending upon God's power and influence. Q. Are oaths lawful ? A. Yes, when duly performed ; because they are an act of religion, publishing God's omni- science and veracity, when we call upon him as a witness. Q. What conditions are requisite to make an oath lawful ? A. Chiefly these three; mentioned in the Scripture. Jer. iv. 2, truth, judgment, or discre- tion and justice : that is to say, what we swear is to be true ; secondly, it is to be upon rational inducements ; and thirdly, what we swear, must not be to do evil or indiff"erent things. Without the first condition, it is perjury ; without the second, it is taking God's name in vain ; and there is danger of perjury and scandal, as swearing in common conversation ; without the third, it is an addition to the evil we threaten, i and accompanied with many bad circumstances. I Q. What is the j ust cause of an oath ? A. God's honor, our own, our neighbor's law- ful good or defence. Q. Does not the Gospel forbid swearing on au}' account whatever, since it says, swear not at all ? Matt. v. 34. A, The Gospel only forbids oaths, where the necessary conditions are wanting. Again, Christ only forbids customary swearing, which was frequent among the Jews. Thirdly, he forbids them to swear things that are unlawful of themselves : for it appears by Herod and others, that they thought themselves obliged to fulfill unlawful oaths. Q. What use can oaths be of, though lawful ? A just man will do his duty without an oath, and a wicked man it cannot bind. A. St. Paul says, oaths are used to confirm truth : Heb. vi. 16. And they are as a support for corrupted nature ; and in practice are bene- ficial to the public : for though wicked men regard not their oath, yet their honor is engaged by it, and they are kept to their duty by temporal punishment, which they are liable to by the breach of their oaths. Q. In what state are they, who swear often without regard to truth, or falsehood, swearing without necessity, or for trivial matters ? A. In a very dangerous state, "for our I,ord| will not hold him guiltless, that shall take his name in vain." Exod. xx. 7. " Swear not, neither by heaven, etc., that you fall not under judgment." James v. 12. " A man that swears much, shall be filled with iniquity, and a plague shall not depart from his house." Eccl. xxiii. 12. And no wonder, seeing such live in a daily profanation of God's holy name, in the 82 EXPLANATION OF THE TEN COMMANDMENTS. violation of God's commandments, and the con- tempt of Jesus Christ and his Gospel, conse- quently in the way of perdition. Q. What should they do, who would quit this ill custom of swearing ? A. They must, for the love of God, watch carefully over their senses, curb their passions, fly all occasions of anger, choler, company, drinking, or whatever they find occasions them to swear; resolving rather to die than swear deliberately; obliging themselves to some prayers, alms, or penal works, every time they swear, desiring others to mind them thereof; seriously considering, that, "if of every idle word that men should speak, they shall render an account in the day of judgment." Matt. xii. 36; what account have they to give for profaning the holy name of God, by swear- ing, cursing, blaspheming, etc. Q. What are we commanded to do by this commandment ? A. As in the former, we are commanded to honor God with our hearts; so in this we are commanded to honor him with our tongues ; as by prayer, edifying discourse, and the like. THE THIRD COMMANDMENT. Q. What is the third commandment ? A. Remember thou keep holy the Sabbath day. Q. When was this day first appointed to be kept holy ? A. God sanctified it, and ordered it should be a day of rest on the seventh day after the creation, and that men might give thanks for the benefit of the creation. Gen. ii. 2. And it is highly probable, the true believers in the law of nature, observed it as a day of rest and devotion. Q. How came it to be altered to Sunday, the first day of the week, which is the first day after the Sabbath ? A. Because it was only a ceremonial law, obliging the Jews, as to the seventh day, though it was a moral precept in the main, obliging all persons to return thanks to God, for the crea- tion and all other blessings. Now the day was altered by the Apostles, in commemoration of our Blessed Saviour's resurrection, and the descent of the Holy Ghost; which happened the first day after the Sabbath. Q. What things are forbidden on that day? A. As the day was ordered to be kept holy by the authority of the Church, so the Church has commanded all persons to abstain from servile works, traffic and courts of judicature. Q. What things are strictly commanded by this commandment? A. As the two former commandments con- tain our duty in heart and words; so by this we are commanded to sanctify the Sabbath or Lord's Day to Almighty God by actual service. Exod. XX. Jer. xvii. 27. In giving him that public worship which the Church prescribes, viz.: To hear mass, and spend the day in prayer, in hearing instructions, reading good books, examining and detesting what we have done amiss, and the like: and therefore those who spend this day in idleness, sports, vanity, idle visits, drinking, gaming, and the like, do not comply full}' with the end of this command- ment, nor with the Church's desire concerning it. Q. When is it that persons may be dispensed with, to work upon Sundays? A. Only in cases of absolute necessity, or when the work is very inconsiderable. Q. When may persons be excused from being present at mass ? ' A. In case of sickness, necessary business, or want of opportunity, so that they are at too great a distance. Q. Let me hear some particular cases, where persons may be excused or are inexcusable in laboring and omitting to hear mass on Sundays. EXPLANATION OF THE TEN COMMANDMENTS. 83 A. Servile works are such as are usually performed by servants only, as digging, plough- ing, mechanical works ; but not writing, study- ing, etc. Apothecaries are excused in making up medicines, and cooks in preparing victuals by necessity: so cattle may be fed, or any great loss hindered, by laboring on that day; as the loss by fire or water; so glass-makers and laborers in forges, may attend their fires; yet mass, and the rest, is to be attended to. Servants sweeping rooms, etc., are excused, but not wash- ing without absolute necessity. A frequent custom of shaving on Sundays, is not pennitted. Journeys ought not to be performed unless in necessit}' ; but in these and all other cases, mass is always to be heard. THE FOURTH COMMANDMENT. ^. What is the fourth commandment? A. Honor thy father and thy mother. Q. What is the general sense of this com- mandment ? A. By father and mother, are to be under- stood, all superiors whatever. Q. Why are all superiors to be honored and obeyed ? A. Chiefly because they are God's represen- tatives; and again, because they preserve peace and unity in every community; lastly, because they are authors of many favors to inferiors. Q. Name the persons distinctly, who are con- cerned in this precept. A. Subjects, in regard of princes; and all subordinate civil magistrates. All the faithful, in regard of the pope, bishops, and priests. Children, in regard of parents; servants in regard of masters; young persons, in regard of their seniors. Q. What are the obligations of children, in regard of their parents? A. Respect, both in words and actions; obedi- ence, love, and assistance, when they are in necessity; and, in consequence of this, they are not to enter into the married state, nor any other station, without consulting and expecting their approbation, unless they are unreasonable. Dent, xxvii. "16. Col. iii. 20. They are also to pay their parents' debts, as far as justice and charity oblige them ; and if their parents have wronged any person, either in money or land, children are to restore it, in case they are in possession of it. Acts v. 29. However, if par- ents lay any unjust commands, or hinder their children from becoming religious, when they are come to the years of discretion, they are not to be obeyed. Q. What are the punishments and blessings relating to this precept? A. Obedient children are blessed with a long life, and temporal felicity : disobedient children, with temporal miseries and a short life. Q. Is a short life always a punishment ? A. No, it is sometimes a blessing, as the wise man says, in the book of wisdom, " He was taken away, lest malice should change his heart, and lest any evil might deceive his soul." Chap, iv. ver. 11. Q. What are the obligations of parents toward their children ? A. In general, they are to see that they are provided with all necessaries, both temporal and spiritual : viz. To take care that they are instructed, in their youth, in the Christian rudiments ; that they observe good hours and regularity ; that they correct them with discre- tion, neither with severity, nor too much indul- gence; for "he that spares the rod, hates his son, but he that loves him chastises him betimes." Pro. xiii. 24. To give them good example by a regular life, neither speaking nor acting indecently before them ; to exhort them to keep Sundays and holy-days holy, and to frequent the sacraments ; to settle them in the world, in some commendable station, and not 84 EXPLANATION OF THE TEN COMMANDMENTS. to deprive them of their due by spending their substance. Not to threaten them into mar- riage, nor by ill usage compel them in some manner to enter into a religious state ; nor disinherit them, unless there be the highest provocation : not to show any remarkable par- tiality to one child more than to another, which is often followed with great discontent and ruin of him who is less esteemed. Q. What are the obligations of servants and laborers to their masters ? A. They are to be obedient, respectful, and exactly faithful in every trust and concern committed to them ; punctually and carefully doing what is given them in charge, and belongs to their place ; rightly spending their time, labor, and industry, in their master's service, as they know he expects and requires : not let- ting him lose by their idleness, nor by making advantage to themselves of what belongs to their master: according to that of St. Paul, -where he exhorts servants, "to be subject to their masters, in all things pleasing, not con- tradicting, not defrauding them, biit in all things showing good fidelity." Tit. ii. 9. And, in another place, he commands them, saying, " Ser\'ants, obey in all things those who are your masters, according to the flesh, not eye ser\'ers, as pleasing men, but with simplicity of heart, fearing God." Col. iii. 22. They are likewise under a strict obligation of restitution, of whatever damage the master shall suffer by their fault, idleness, connivance, concurrence, etc. They must also live in peace, love, and charity, with their fellow servants. Q. What are the obligations of masters to their servants and laborers ? A. The Apostle St. Paul informs us, in these words : " Masters," says he, " give unto your servants that which is just, knowing that you have also a master in heaven" (Col. iv. i), to whom all masters must be accountable. They are obliged to stand to the promise or agree- ment they made with their servants; to give them sufficient and wholesome meat and drink, fit lodging, etc. They are not to employ them in any ill office, work, and the like ; nor require more of them than they can do, nor be too harsh or severe with them ; nor make them labor on Sundays and holy-days. They are obliged to instruct, admonish, and give them good example, etc. "-If anj'^ provide not for his own, especially for his domestics, he has denied his faith, and is worse than an infidel," says St. Paul. I Tim. V. 8. Q. What are our obligations towards our spiritual superiors ? A. We must love them, because they are our spiritual parents, who in Christ through the gospel have begot us (i Cor. iv. 15), that is, are authors of our spiritual life ; who are nurses of our souls, and under God are the instru- mental causes of our spiritual good. " We beseech you, brethren," says St. Paul, " to know those who labor among you, that you love them the more for their work's sake." I Thess. V. 12. We must hear, respect, and obey them as Christ's ambassadors ; the hear- ing or despising them, is the same as the hearing or despising Christ. " He who hears you, hears me," says our Saviour, " and he who despises you, despises me." Luke x. 16. So that we ought to submit to them in all things belonging to faith, and the government of our souls. " Obey your prelates," says St. Paul, " and be subject to them, for they watch, as being to render an account for your souls." Heb. xiii. 17. We must pray for them, that they may discharge their duties for the good of their flock. We must also maintain or assist them with necessaries for this life, since their study, labor and employ, are to afford us necessaries for the life to come. " Let him," says St. Paul, " who is instructed in the word, communicate to him who instructs him in all his goods." Gal.- vi. 6. " Even so has our Lord ordained, that they who preach the gospel should live of the gospel." i Cor. ix. 14. Q. What are our obligations toward our sovereign, and such temporal governors as are placed over us ? A. We must love them, honor them, obey EXPLANATION OF THE TEN COMMANDMENTS. 85 them, and not speak ill of them. " Thou shalt not revile or mis-speak the prince of the people." Acts xxiii. 5. We must duly pay, without fraud, to such, all due taxes, customs, etc. " Render to Caeser the things that are Cseser's. , Matt. xxii. 25. Again, " render tribute to whom tribute is due, and custom to whom custom," etc. Rom. xiii. 7. We must pay for them, " I exhort you," says St. Paul, "that supplications, prayers, etc., be made for kings, and all who are in authority, that we may lead a quiet and peaceable life, in all holiness and purity." i Tim. ii. i. We must obey them in all lawful things. " Be subject, for God's sake, to every human creature, whether to the king as supreme, or to governors as sent by him, for the punishment of malefactors." i Pet. ii. 13. Q. What are the obligations of superiors both spiritual and temporal? A. They are many and great, and in all their degrees ought to govern those under their charge, with charity and justice; to procure their good, and defend them from evil ; to correct and punish those who obey not their just laws; and to encourage such as duly observe them ; wherein if they fail, they are answerable to God ; but their failing in their duty will not excuse the failing of subjects on their side. Q. What is forbidden by this command- ment ? A. All disrespect, stubborness and disobedi- ence to parents, and all lawful superiors, both spiritual and temporal. THE FIFTH COMMANDMENT. Q. Which is the fifth commandment? A. Thou shalt not kill. Q. Is it always unlawful to kill another? A. No ; only where murder is committed. Q. What is murder ? A. It is a voluntary taking away a person's life, by private authority. Q. In what cases is killing no murder? A. When it is done by public authority, as when malefactors are punished with death by the magistrates, and in time of war. Q. What other things are forbidden by this precept ? A. Interior thoughts of murder, or the desire of any person's death ; anger, and study of revenge ; injurious words, that provoke persons ; quarreling, striking, and maiming another. Matt. V. 38. To desire one's own death ; to procure abortion, etc. Q. Is it lawful to kill one's self, or to hasten one's own death, by excesses in drinking, etc.. or expose one's self to danger of death ? A. Suicide is murder, because God alone is master of life and death. When excesses manifestly hasten death, or the dangers are manifest, and persons expose themselves to them without just cause, there is a kind of murder. Q. Do not Catholics hold, that it is lawful for them to kill and murder heretics ? A. Not at all : this is a mere calumny im- posed upon them. Matt. v. 44., for we know that we are commanded to love them, Rom. xviii. 20. and help them in their necessities, and to wish them all the good we wish our- selves, even when they would oppress and persecute us. And, as the Church prays for their conversion, so ought we, after the example of our Saviour Christ and all his saints, to have great compassion for them, and pray to God for them, that he may mercifully enlighten and bring them to the knowledge of the true faith, that we may all make one fold under one shepherd. Luke xxiii. 34. i. Tim. ii. i. Q. What do you say as to nursing out children, and overlaj'ing them ? 86 EXPLANATION OF THE TEN COMMANDMENTS. ?^- A. The fathers exclaim against putting them out to nurse; and when it is necessary, whole- some, virtuous, and good-natured nurses are to be provided ; otherwise the child may be ruined. The same care is required in not overlaying ; for many children are smothered. Q. What say you to ignorant physicians, surgeons, etc.? A. They are often guilty of murder ; although they do not do it on purpose, but by gross and culpable ignorance; for ignorance is esteemed malice, in him who is obliged to know. Q. You say, that anger, hatred, revenge, in- jurious words, fighting, quarreling, etc., are forbidden by this commandment : if so, what must a Christian do when he is aflfronted ? A. St. Peter says " he must not render evil for evil, nor railing for railing." i Eph. iii. 9. Our Saviour says, " Bless them that curse you ; do good to them that hate you ; pray for them that persecute you." Matt. v. 44. He must therefore receive the affront with humil- ity, meekness, and patience. Q. But must a Christian quietly permit him- self to be beaten, wounded, killed, and the like ? A. No : in all these cases, a necessary and moderate defence is lawful ; and as long as the assault continues, he may do his utmost to defend himself But, if once the attack ceases, it is no longer a defence, but an unjust re- venge, to use any further violence against an assailant. Q. You have said enough concerning the murder of a man's body ; pray let me hear what you have to say of the murder of a man's soul ; and who those are that are guilty of it. A. You do well to inquire into this point ; for alas ! there are but few to be found, who duly weigh, and well consider, what a g^eat crime it is, to murder a man's soul. One murdered body gives alarm to a whole country ; all that hear it are concerned, for fear the case may shortly be their own, if it should escape unpun- ished : and therefore they pursue the murderer, that he may rather die, than do so any more. But though the number of poor murdered souls be much greater, yet there are many so pro- fanely wicked, as to make it their diversion ; and few so truly good, as to be struck with horror at the thoughts of it. A man who makes his neighbor drunk, is a downright murderer of his soul ; and yet so stupid and wicked, as to laugh at his exploit, and triumph in his iniquity. All those 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 neighbor, and draws him into any great sin, " it were better for him, that a mill-stone were hanged about his neck, and that he were cast into the sea." As often as he makes his neigh- bor guilty of some grievous sin, so often he multiplies the heavy weight, which will one day, sink him into the pit of hell. Such a man not only deserts God, and serves the devil, but as many men as he engages in his wicked- ness, so many volunteers he raises for the same service ; and these raise as many more to fight the cause of hell, against the God of heaven : and thus the murder of men's souls increases and multiplies to the end of the world. Q. What is commanded by this command- ment ? A. To defend our own and innocent neigh- bor's life, to exercise works of charity, both spiritual and corporal, as our neighbor's need requires ; to render good for evil, and to pray for our perseciitors, as Christ commands us. Rom. xii. 14. EXPLANATION OF THE TEN COMMANDMENTS. 87 THE SIXTH COMMANDMENT. Q. Which is the sixth commandment ? A. Thou shalt not commit adultery. Q. What is forbidden by this precept ? A. Not only adulter}', which is a carnal act, with another's wife or husband, but also fornica- tion, incest, sacrilege, wilful pollution, sin against nature, i Thess. iv. and all other exterior acts which proceed from lust. Q. What are the things forbidden, which tend to adultery, fornication, or lust ? A. All unchaste touching of ourselves, or others, as also unchaste or lewd discourse, lust- ful kisses, filthy songs and books, immodest pictures, etc. Q. How do you prove fornication, and volun- tary pollution, to be grievous sins ? A. Out of St. Paul, in his epistle to the Colos- sians, ch. iii. ver. 5. where he says, " mortify your members upon earth ; fornication, unclean- ness, lust, evil concupiscence, etc., for which the wrath of God comes upon the children of incred- ulity. Q. Which are the particular kinds of lust ? A. These will be specified when we come to explain the seven deadly sins, Q. Why is adultery named in the prohibition of this commandment, rather than any of the other kinds ? A. Because, besides the impurity of the act, and the injustice against our neighbor, and injury to the sacrament of matrimony; it con- tains also a wrong done against the common- wealth, in regard, that lawful heirs are deprived of their due by bastards : and therefore a married woman who knows for certain she has bastards, who are accounted as her lawful children, is bound by sparing and other means, to endeavor to recompense the loss, that her husband's lawful children, or next heirs, shall receive b}?- her bastards. Q. Is it lawful for a man to dismiss his wife, upon account of adultery ? A. Yes, if the fact be evident. Q. Can he who hath so dismissed his wife marry another during her life ? A. No, by no means ; " for he that dismisseth his wife," says our Saviour Christ, " and marries another, committeth adultery." Matt. v. 32. And St. Luke says, " he that marries her that is so dismissed, commits adultery." Luke xvi. 18. Q. Can a wife that is so dismissed from her husband, marry again during her husband's life ? A. No, she cannot. Q. How do you prove she cannot marry again ? A. From the first epistle of St. Paul to the Corinthians, where he says, " to those who are joined in wedlock, not I only command, but the Lord, that the wife depart not from her husband: but if she shall depart, that she remain un- married." Chap. 7. ver. 10, 11. And in the same chapter he says, " a woman is bound by the law, so long as her husband lives ; but if her husband dies, she is at liberty to marry whom she will." Q. What is commanded by this command- ment ? A. It commands husbands and wives to love and be faithful one to another, which is a mutual and unchangeable right, not transferable to any other during life. Whoever entices a wife to this sin, robs her of her innocency, the hus- band of the love and faithfulness of his Wife, to which he has an incommunicable right, and may bring other irreparable mischiefs. Q. How is this adominable sin of the flesh, to be avoided ? A. The best means for avoiding it, is to be- ware of bad company, and the occasions of the sin, to shun intemperance, and especially idleness ; to fast and pray, confess often, and communicate with much devotion. 88 EXPLANATION OF THE TEN COMMANDMENTS. THE SEVENTH COMMANDMENT. Q. Which is the seventh commandment? A. Thou shalt not steal. Q. What is forbidden by this commandment? A. All unjust taking away or detaining our neighbor's goods, either by stealth or robbery, or any other way : as also all fraudulent ways in buying or selling, exchanging, or in other con- tracts : all neglect of trust or promise ; all unjust gain, all deceit by words, or deeds : finally, all unjust ways whatever, which causes damage to another. i Cor. vi. lo. Lev. xix. 35. Prov. xi. I. 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, it is called simple theft : if by vio- lence, it is called rapine : if it is a thing conse- crated to God, or taken from a Church or any sacred place, it is a sacrilegious theft: if the public is robbed, it is called in the law pecula- tus : if cattle are stolen, it is called abegeatus, or driving. And it is to be observed, that the sin is so much the greater or less; as the preju- dice which is done, is greater or less, and so it is a mortal sin, when the thing that is taken is of a considerable value in itself, or when it is con- siderable in respect of the person, from whom it is taken; as a penny is a considerable loss to a beggar, and twelve pence to an ordinary man. Q. How many particular ways are there of stealing or depriving others of their right ? A. They are almost numberless, according to Vdifferent stations and circumstances; the chief jwhereof are servants, who g^ve away their master's goods, meat and drink, without their knowledge and consent ; or who put more upon their master's account, than thej' have laid out; or who by their negligence permit their master's goods to be lost. Gamesters, who cheat or take advantage of the ignorance, or incapacity of those they play with. Agents or stewards who take premiums, without leave from those who emplo}' them. Dealers, who conceal any con- siderable fault in the goods they dispose of. Tailors, and others, who retain part of the stuff of which they make clothes or other things. All those who, to the loss of their creditors, do defer, and put off paying their debts when they are able ; as also those who defer to make resti- tution. Physicians and surgeons, who prolong their patients' diseases on purpose to gain by them. Usurers and notaries, who make con- tracts of usury. Judges, who knowingly judge a cause wrongfully. All lawyers and advocates, who prolong processes with design to gain by them. Those who buy of children, or of such as know not the true value of things. Such as buy or receive stolen goods, knowing them to be such. Exaction for service, where the price is not fixed by law or custom. Wives, who dispose of considerable things, without the knowledge of their husbands. Also those who coin false money. All those who do not give alms to the poor, according to their ability ; and such as feign themselves to be poor, and receive alms when they have no need, so take that which belongs to others. Q. When may persons be excused from sin, though they take or detain what belongs to others ? A. A Person in extreme necessity, make take bread or other food, where he finds it. A pre- sumptive leave of the master may excuse a ser- vant, disposing of small matters. In other cases, when the thing is only a trifle, it is but a venial sin. Q. Is it theft to keep what we find ? A. The rule is this, if it is a hidden treasure' of long standing, we are to observe the laws of the country; if it is a thing casually lost or misplaced, public inquiry is to be made after the owner, and when he is found out, it is to be restored; if he cannot be found, it belongs to the poor, according to the custom of the Church, and if he who finds it is poor himself he may keep it with the advice of his confessor. EXPIvANATION OF THE TEN COMMANDMENTS. 89 Q. What is the great obligation all persons lie under who are any ways guilty of theft? A. They are obliged to make restitution, according to that of St. Paul, " render to all men their due." Q. What is restitution ? A. It is an act of justice, whereby the thing is restored, to the true owner, and all loss and damage repaired. Q. Who is the person that is to make resti- tution ? A. In the first place, he who steals or detains what belongs to another. Secondl}', all those who are accomplices and concur with him. Q. By what means do persons usually become accomplices, so as to be obliged to restore ? A. A servant who is employed by his master. He who commands. He who approves of the injustice. He who protects thieves, and know- ingly receives stolen goods. He who by his oflSce is obliged to inform, and hinder persons from committing injustice. Q. How are these concurrences to be under- stood ? A. When the concurrence is the occasion of the theft, or of non-restitution, they are obliged to restore the whole, or the part, accordingly as they partake of the things that are stolen ; otherwise they lie under no obligation of resti- tution, though they sin in the injustice. Q. If a person buys goods, which he cer- tainly knows are stolen, is he obliged to resti- tution ? A. Yes, or otherwise an equivalent, if the owner is known and requires it. Q. What are those obliged to, who consume by eating and drinking, the things that are stolen ? A. They are obliged to restore an equivalent to what they have destroyed. Q. What if a person buys a stolen thing, not suspecting it was stolen ? A. If he buys it at a less price, when he knows the owner, he is obliged to restore the thing, or the full price ; being first indemnified as to the change. Q. When is restitution to be made in cases of damages ? A. Wilful damages are a sin, and require restitution, but damages that happen by acci- dent, and where there is great diligence used to hinder them, are not a fault in the sight of God, and oblige not to restitution, unless by contract, or that the civil law orders it. When there is a neglect, or not a suflEcient care, it is more or less a sin, and some kind of restitu- tion is required, both in the court of conscience and law. Q. Is he who receives money, eatables, or other things, consumable by use, called loan, obliged to restitution ? A. Yes, because in those things the dominion is inseparable from the use, and transferred by the contract, so that the borrower is to make good the loss. Q. Is he who borrows a thing by the con- tract, called accommodatum, that is, whereby not the dominion, but the use only is conferred, obliged to make good the loss, or damage, as in hiring a horse, or the like ? A. If he does not wiHully abuse it, and takes great care to have it returned safe, he is not obliged to restitution, unless the bargain be otherwise; yet in some cases, he is obliged to make all good, viz.: If he returns it not by a careful and creditable person. If he puts it to any other use, than for what it was lent, as riding a horse out of the way, or keeping it longer than the time : though if it be stolen in the road, for which it was hired, he is not obliged to make it good, unless he borrowed at all events. If a person borrows 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 person obliged to stand by the loss of a house that is damaged by fire, water, or falling down, etc. ? A. If it happens by the hirer's fault, he is obliged to make restitution ; or without his fault, if that be specified in the contract. Q. What restitution is to be made for the 90 EXPLANATION OF THE TEN COMMANDMENTS. loss of goods, loss of life, corporal damages, and loss of reputation ? A. As for goods, the same in specie are to be restored, otherwise an equivalent. If the goods were capable of fructifying, such damages are also to be made good, by a prudent arbi- trator's opinion. In the case of killing, resti- tution is to be made to the family, or heirs, )where proper judges are to make an estimate of the loss, considering the person's age, use- fulness, gains, etc. The like estimate is to be made, in the case of wounding or occasioning the loss of a leg, an arm, a hand ; and what might be the damage, considering the person's age, and occupation or employment. As to the restitution of reputation, three things are to be considered. First, whether a person has really suflfered in his reputation. Secondly, whether his reputation was not lost before. Thirdly, whether he has not recovered his reputation. Now, if a person has lost his reputation, or it is lessened, the defamer is obliged to restitu- tion, and make good all the loss he suflfers in his vocation, by the defamation. Q. What method is to be used in restoring a person's reputation ? A. If a person is defamed, by spreading a calumny, the calumniator is to own the fiction, before those he has spoke it to, and confirm it with an oath, if thought necessary : if what he said was true, but divulged to those who were before ignorant of it, he ought to own he was in the wrong, in speaking evil of him, and to take all opportunities to praise him, and speak well of him, on account of his many good qualities. If he cannot re-establish his reputa- tion by this method, he is to make him satis- faction some other way, by the advice of his confessor, and especially by repairing his loss in a pecuniary way. Q. What restitution is to be made by such as take game ? A. Several things are to be considered. All wild creatures, birds, beasts, and fish, are com- mon, and belong to the captor, if taken without trespass to others. Taking of wild creatures may be prohibited to some, by human laws : but then such as are qualified, are obliged to make damages good, unless something is expressed by contract to the contrary. When wild creatures are enclosed, by persons qualified, it is theft to kill them in the enclosure, or even out of the enclosure, if they are accustomed to return into the enclosure, and there is an obligation of res- titution : if they return never into the enclosure, it is not theft to kill them out of it ; as birds, hares, etc. The same is to be said of fish ; and though the law may forbid such captures under penalties, the captor is not obliged to restitution. Such wild beasts as feed upon the unqualified person's goods, and by the law of nature, being no man's property, belong to him who first takes them. Binsfield says, it is not lawful to use art in drawing pigeons to one's dove house. Q. What restitution is to be made in point of gaming and wagers ? A. What is won by gaming, from those who have not dominion, as children, drunken per- sons, or manifestly unskillful, is to be restored ; much more what is won by cheating, or any indirect way of drawing in persons. In these cases human laws are to direct. He who cer- tainly knows he shall win a wager, is obliged to restore. Q. To whom is restitution commonly to be made? A. To the person injured, or in case of his death, to his heirs: but if the person injured cannot be found, after diligent inquiry, restitu- tion is to be made to the poor. Q. What other circumstances are to be ob- served in restitution ? A. As to the manner, public injustices are to be recompensed by the person offending, private injustices by proxies, on account of reputation. Things in kind are to be restored first, then an equivalent. As to debts, the laws of the kingdom are to be observed, and commonly, debts by contract, are to be satisfied before those by theft, etc., unless where a greater necessity intervene. When the owner cannot be found, the advice of the confessor is to be followed. EXPLANATION OF THE TEN COMMANDMENTS. 91 Q. When is restitution to be made ? A. The precept being negative, it obliges always, and at all times ; so that restitution is to be made immediately, unless there be a just cause of delay, and without this the sin increases. Hence, a person who either denies to restore, or notably defers it, or will not restore till death, is incapable of absolution : but if he has a leave from his creditors to delay, then he is not obliged to restore immediately. Q. Can a person be excused from making res- titution ? A. Never, only in two cases. First, when the person injured forgives the debt. Secondly, when the debtor labors under an absolute in- capacity. Q. What rules are there to judge of a persons' incapacity ? A. If he is always in extreme necessity, he is absolutely incapable. No one is obliged to de- prive himself of the means of living, in a mode- rate way ; yet he is obliged to cut off all super- fluous expenses, and so time after time pay part, and bring himself into a less compass ; but if the creditor is under any want or oppression, the debtor is more obliged to want conveniences, than the creditor. THE EIGHTH COMMANDMENT. Q. Which is the eighth commandment? A. Thou shalt not bear false witness against thy neighbor. Q. What is forbidden by this precept ? A. All injustices against others by words. Q. Which are the principal matters to be con- sidered on this occasion ? A. All false proceedings by words; both in open court, and public or private conversation, viz.: Of judges, witnesses, informers, pleaders, and by secresy, promises, liars ; as also equivo- cation, mental reservation, hypocrisy, flattery, whispering, rash judgment, detraction, etc. Q. What is a judge? A. He who is appointed, by the supreme power, to administer justice according to law. Q. Which are the qualifications of a judge? A. Chiefly these three, authority, justice, and knowledge ; in defect whereof, his sentence is either null, i^njust, or rash. Q. How upon defect of authority? A. When he acts without commission. When persons are judged, who belong not to his juris- diction. When he judges matters, where per- sons are exempted. When he passes sentence upon hidden matters, viz.: Spiritual matters, in open court. Q. How upon defect of justice ? A. When he omits to do justice, out of fear of offending some great person. When he is drawn away by gifts and bribes. When he offends in passing sentence, either out of par- ticular affection, or hatred against the person. Q. How upon a defect of .knowledge and prudence ? A. When he is ignorant of the law. When he goes upon conjectures and slight proofs. When he observes not the methods of the law, as to witnesses, and by attending to their char- acter, etc. Q. In what things is the judge to be directed, in order to act with knowledge 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 license of the supreme' power, unless the crimes be contained in his commission: there must likewise be a just cause for the pardon, and it is never to be granted until justice is done to the injured party, both as to body, goods or reputation. Q. Is a judge obliged to restitution, when he passes sentence without authority, justice, or knowledge? 98 EXPLANATION OF THE TEN COMMANDMENTS. A. He is to make good the losses the inno- cent person sustains by such a sentence. Q. What obligation is there of informing against a criminal ? A. When a crime manifestly tends towards the subversion of the public good, all public oflficers, in the first place, are obliged to inform, and even all other private persons, when the public is in danger. Some divines extend the obligation to become an informer in the court of judicature: others think a private informa- tion satisfies the obligation, without being a prosecutor. Q. What are the obligations of a witness? A. First, he is obliged to appear and give in his testimony, when he is called, according to law, by a lawful superior: secondly, when he is called in the aforesaid manner, and refuses to appear, he sins mortally, and is answerable for the damages another suflfers, for want of his evidence; thirdly, if the accused has nothing alleged against him, but his crime is a secret, and causes as yet no infamy, a witness, who can speak plain to the fact, is not obliged to appear; fourthly, if a person can free an inno- cent from death or infamy, by appearing as a witness, he is obliged in conscience to give his testimony, though not required b}' the law; otherwise, no one, unless commanded, is obliged to become witness against another ; fifthly, to take money, to become a witness, is a mortal sin, unless it be what is allowed for the expenses of his journey; lastly, a false witness is obliged to restore what damage is occasioned by his evidence. Q. What is the obligation of a counsellor, or pleader at the bar ? A If he undertakes a cause which he knows to De unjust, he sins, and is obliged to restitu- tion. If he undertakes it out of ignorance, he is culpable according to the degree of his ignorance. If he is doubtful of the justice of the cause, he may undertake it, but is obliged to acquaint his client with his doubts; and he must desist, as soon as he finds the cause is unjust. He may take a fee, proportionably to the cause, labor, and time ; but is not to exact what is unreasonable, but be guided in his demands by the laws and customs of the countr}^ He is obliged in charity to under- take the cause of the poor innocent parties, otherwise he sins mortally. He sins, if he con- tracts with his client to have the half, third, or fourth part of what is contended for; because this administers occasion of using knavery, by so large a compensation. Q. What is a lawyer, etc., obliged to, who, for want of skill, draws a will, whereby the right heir is deprived of his inheritance he wasdesigned to enjoy ? A. He sins, and is obliged to make good the loss. He is also guilty in the same manner, who conceals and produces not a writing which is requisite to do justice to another. Q. What is a secret? A. It is a thing private from the world. Q. How many secrets are there ? A. Some are strictly so, and only known to a man's self; others in a larger sense, only known to few. Again, some are secrets of their own nature, as thoughts ; 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 sacramental confession ; secondly, by an occurrence whereby a person, out of confession, becomes acquainted with a thing, which, if further published, may become detrimental to his neighbor ; thirdly, when a thing is communicated to another, with a promise of not publishing it, either in express words, or tacitly, by asking advice, and with such circumstances that the person to whom it is revealed, may easily perceive he is under an obligation not to publish it any further. Q. In what cases is it lawful to reveal or not reveal secrets ? A. The secrets of sacramental confession are to not be revealed, under a most grievous sin, unless the penitent allow of it. Yet if a per- son out of confession says, I tell you this is as under confession, he is obliged to conceal it, EXPLANATION OF THE TEN COMMANDMENTS. 93 by the law of nature, though not under the seal of confession. When a person knows, by any way, the secret sin of another, if he reveals it, so that the person is damaged, either in his goods, body, or reputation, he sins grievously; and Sylvius says, both against charity and justice, so as to be obliged to restitution. When a person promises to keep a secret, he sins grievously if he reveals it even to a superior, unless it is a trivial matter, and then it is only a venial sin. Yet if a secret is committed to a person, which, of its own nature, tends to the public loss, or any great private detriment to -another, if he cannot hinder it by fraternal correction, it is lawful, and he is obliged to reveal it to proper persons, and according to law. Q. Is it allowed to open other's letters, or pry into secret writings ? A. Not without express or presumptive leave, unless a parent or tutor take that liberty ; much less is it lawful to have a hand in defamatory libels. « Q. What is a lie ? A. It is speaking contrary to what one believes with a design to deceive. Q. Is it in no case lawful to lie ? A. No, it is ill in itself, so never lawful. Secondly, it is unlawful, because veracity is necessary to the preservation of human society. Thirdly, it is absolutely forbid by God. " Thou shalt not lie, neither shall any man deceive his neighbor." Lev. xix. ii. " Better a thief, than the continual custom of a lying man ; but both shall inherit perdition." Eccl. xx. 27. " Lying lips are abominable to our Lord." Prov. xii. 22. " Lie not one to another," Col. iii. 9, says St. Paul. The terrible examples of Ananias and Saphira, and of Giezi, should terrify liars. Acts v. " Their part .shall be in the lake burning with fire and brimstone." 4 Reg. v. Apoc. xxi. 8. As theirs must be, who slander, detract, belie, or deride the Church of God, her faith, worship, sacraments, ministers, etc., 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, jocose, and pernicious. The first hurts nobody : the second is to divert others : the third is with damage to others. The two first are only venial sins. The third is mortal, when the damage is considerable. Lies are called material lies, when a person says what is false in itself, but judged true by the speaker ; otherwise, it is a real and formal lie. Q. What opinion have you of equivocations, mental reservations, dissimulation, hypocrisy, and flattery ? A. They are also lies, either in words or in fact. Q. How do you understand them to be un- lawful ? A. Equivocation is when words may have ? double sense or meaning. If both are usual, it is no lie ; if one is extraordinary and unusual, it is a lie. Mental reservation is when a person keeps in his mind a sense, wherein the words are true, but not in the sense as they are usually understood, and as those he spoke to understand them. Some divines allow of mental reservations, when the words are only equivocal, and so as they may be true in either sense, according to common construction, as are all metaphors ; as also in particular cases ; where life, or great damage and injustice would follow ; * though not in common use and conversation. Dissimulation is when outward actions are contrary to a man's mind and opinion, which is a lie in fact. Hypocrisy is a dissimulation of sanctity, and a lie in fact. Flattery is to attribute to another some per- fection which he has not, or to praise a person who deserves no praise. Q. What is whispering? A. It is speaking evil to some by way of secrecy, to break friendship between others, the worst way of slandering, because such oblige all they speak to, not to give them up for authors, whereby the slandered, for want of knowing what is ill spoke of them, have no possibility of clearing themselves, or detecting the author. " The whisperer and the double • But some hold that to be very loose doctrine. 94 EXPLANATION OF THE TEN COMMANDMENTS. tongued is accursed, for he has troubled many that were at peace." Eccl. xxviii. 15. Whisper- ers are placed among those whom God gives over to a reprobate sense, and are worthy of death ; and not onl}^ the}^ who do thera, but they also who consent to the doers, Rom i. 28, 29, etc., which make the hearers equally guilty, if they do not discourage such, much more those who are inquisitive to hear. Q. What is rash judgment? A. It is to judge ill of a person upon light or insufficient grounds, proceeding from mere jealousies, surmises, or hear-says ; which our Saviour Christ forbids: "Judge not," says he, "that you may not be judged." Matt. vii. i. Again, " as you will that men do to you, do you also to them in like manner." Luke vi. 31. Not judging evil of any, as you would no one should judge of you without sufficient grounds. Less grounds may suffice to suspect than judge, and less to doubt than to suspect, or judge positively. But passion, self-interest, malice, hatred, or some evil affection, from which such usually proceed, make things appear quite otherwise than they really are. Prudence, joined with charity, should move us to inter- pret doubtful things to the best, or at least to suspend our judgment, even when there appears some reason to move otherwise our assent. We may notwithstanding be so circumspect with whom we converse or have business with, as that they shall not deceive us, though they should prove knaves : which caution may be used without rash judgment, suspecting, or doubting of the honesty of our neighbor. Q. What is detraction ? A. It is a secret straining of another's good name, which may be done directly or indirectly. They do it directly, first, who accuse any of a false crime : secondly, who make it worse than really it is : thirdly, who discover a secret crime ; fourthly, who put an ill construction upon a good action or intention. They do it indirectly, who deny a person's good qualities : secondly, who lessen them : thirdly, who conceal them, when a person wants defence : fourthly, who coldly commends a person, etc., which are sins either from malice, passion, envy, ill-will, or for want of charity ; and always contrary to the law of God and nature. " Thou shalt love thy neighbor as thyself." Matt. xxii. 39. " Brethren," says St. James, " detract not one another." James iv. 11. "Refrain your tongue from detraction," says the wise man. Sap. i. II. Q. What is a promise, and why ought it to be kept? A. It is a verbal engagement to another, to do or not to do a thing ; and, when not com- plied with, it is a lie in fact, and unlawful on the same account. Q. What conditions are required, to make a promise valid or binding, and not binding ? A. The thing promised must be possible and lawful, and a person must have an inward intention of fulfilling it, otherwise he is not obliged before God, yet he is guilty of a lie. Again, it must be made with deliberation. To break a promise in a trifle, is only a venial sin, yet it lessens a man's character. Lastly, if any thing intervenes, before the promise is performed, that would have hindered it, it is a condition making it void ; as, for example, to marry one whom he thought chaste, but she fornicates. Q. What is commanded by this command- ment ? A. To speak and witness the truth in all things. " Speak the truth every one to his neighbors." Zach. viii. 16. EXPLANATION OF THE TEN COMMANDMENTS. 95 THE NINTH COMMANDMENT. Q. Which is the ninth commandment ? A. Thou shalt not covet thy neighbor's wife. Q. What is forbidden by this command- ment ? A.' Concupiscence, or all unlawful desires against chastity ; as also all voluntary delight and complacency in impure thoughts. Q. How do you prove that unchaste thoughts and desires, which are voluntary, are mortal sins ? A. Out of St. Matthew ; " It was said of old, thou shalt not commit adultery ; but I say unto you, whosoever shall see a woman to lust after her, hath already committed adultery in his heart." Chap. v. 27, 28. Q. Were not such sins forbidden by the sixth commandment ? A. The sixth commandment forbids all out- ward actions against chastity : this forbids all inward actions, as thoughts and desires. Q. Why was a particular prohibition given of inward actions ? A. Because the Jews, even the most learned sort, were apt to think there was no offence, only where the outward action was committed. Q. What is concupiscence ? A. In general, it is an appetite, desire, or in- clination. Q. When is concupiscence a sin ? A. When we concur voluntarily. Q. How do we concur ? A. There are three degrees in concurring. The first is an involuntary motion, or bare impression from nature, which is not sinful. The second is voluntary, in dwelling on it with delectation ; but this is sinful. The third is a consent to what is unlawful ; this is also more sinful. There is also a consent in the delecta- tion ; but this is not a consent to the outward action, as in the third degree. Q. What are we commanded by this com- mandment ? A. To entertain chaste and modest thoughts and desires. THE TENTH COMMANDMENT. Q. Which is the tenth commandment ? A. Thou shalt not covet thy neighbor's goods, etc. Q. What things are forbidden by this com- mandment ? A. All unlawful desires, that tend to the prejudice of our neighbor's goods or sub- stance. Q. Were not these things forbidden by the seventh commandment? A. The seventh commandment forbids only outward actions against justice ; the tenth for- bids inward actions, on account of the Jews, who imagined such desires were not sinful. Some join these two last commandments into one, and divide the first into two ; but that division is contrary to St. Augustine's opinion, which is the more common, and generally received in the Church, and agrees with that division of the commandments which I have here set down. Q. How do you prove covetous desires to be great sins ? A. From the first epistle of St. Paul to Timo- thy, where he says, " They who would become rich, fall into temptation, and into the snare of the devil, and into many unprofitable and hurt- ful desires, which drown men to destruction and perdition." Chap. vi. ver. 9. Q. In what manner do persons become guilty of this commandment ? A. In the same manner as they offend by carnal concupiscence, viz.: By taking a pleasure 96 EXPIvANATION OF THE TEN COMMANDMENTS. in thinking of, and inwardly consenting to un- just actions. Q. Give me some particular instances of this kind? A. It is a sin to wish a scarcity of provisions, upon a view that a person may sell his goods dearer, or to hoard up com to the prejudice of the poor. It is a sin to envy another for his riches, honors, preferments, praises, or any other external goods, or internal gifts of nature, or grace. In fine, it is a sin to desire what belongs to others, unless it be accompanied with lawful circumstances, etc. Q. What are we commanded by this com- mandment ? A. To entertain honest thoughts and desires, and be contented with our own estate and con- dition. Q. Is it possible for us to keep all the ten commandments ; for are there not some things in the second table of the law, which seem to be impossible ? See St. Luke i. 6. Matt. xix. 17. Matt, xi, 29, 30. A. Yes, it is possible to keep them, and not only possible, but even necessary and eas}', by the assistance of God's grace ; for there is nothing commanded by them, but what the law of nature, and right reason dictates to us, and therefore ought to be observed and done, even if it were not commanded us ; neither is there any thing commanded in the second table, but what every body expects and desires others should do to him ; therefore we must do the same to others, according to that. " All things, whatsoever you will, that men do to you, do you also to them, for this is the law;" -Matt. vii. 12. Besides, it would be making God un- just, and a mere tyrant, to command impos- sibilities 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 Exodus xx. 5. Deut. xxvii. 26. Matt. V. 19. Matt. xx. 17. Q. Why then do so many Protestant writers, and even Luther himself, pretend and say, that it is impossible to keep all the commandments ? A. Because they are not willing to oblige themselves to the observance of them, but had rather make God the author of sin, by com- manding impossibilities (a most high blasphemy) and justify their own iniquities, by saying, they cannot help it, than humbly acknowledge and confess their sins, with purpose to amend by compliance wit^, and acceptance of the law of God. ST. DOMINIC. Fathers Mother St. Dominic, during his apostolical labors, institutetl the celebrated devotion of the Rosary, consisting of the recital of fifteen "Our lers " and one hundred and fifty " Hail Marys," in honor of the fifteen principal mysteries of the life of our blessed Saviour and Holy ST. DIONYSIUS. BISHOP OF PARIS. Of all the Roman missiouaries sent into Gaul, St. Dionysius carried the faith the furthest into the country. A glorious martyrdom crswned bis labors and that of his companions, who gave up their lives for the salvation of souls and the exaltation of the name of Christ ommandments of the Church Expounded. Q. Has the church power to make laws bind- ing in conscience? A. Yes. Q. For what reason ? A. First, because the Scriptures say, all supe- riors are to be obeyed ; Rom. xiii. 2. Secondly, if the civil magistrate has that power, with more reason the church may pretend to it. Thirdly, because the Scriptures command obedience to the church; Matt, xviii. 17. Q. It is suflScient 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 superior powers. Again , human laws, both civil and ecclesiastical, specify obedience, as to particulars of time, place, and persons, which the law of God mentions com- monly in general. Besides, if we do not obey the church, we are not entirely obedient to God : for according to the word of God, whosoever despiseth the church, despiseth God himself: Luke X. 16. Therefore we must obey the pre- cept of the church. Q. Is it a sin to break any of the church pre- cepts ? A. Yes ; because 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. Matt, xviii. 17. And as they who break the just laws of a kingdom oflfend God and deserve punishment ; so they who oppose the church's laws, offend God, and deserve punishment. They " who resist power, resist the ordinance of God ; and they who resist, bring damnation to themselves." Rom. xiii. 2. Q. How many are the precepts of the church ? A. Chiefly six, relating to holy-days, fasting, confession, communion, tythes, and marriage. Q. Which is the first precept of the church ? A. It concerns the keeping of holy-days. Q. What are holy-days ? A. They are days consecrated and set apart for the practice of religious duties. Q. Has the church authority to ordain the keeping of feasts or holy-days ? A. Yes, she has ; for Christ's church is no way inferior to the synagogue, which ordained and kept many, which Christ himself approved, when he kept the dedication of the temple ; Dent, xvi. Lev. xxiii. Maca. iv. Job x. 22. She has the example of the church in the apostles' days, which translated the solemnity of the Sab- bath to Sunday, and appointed the feasts of Christmas, Easter, and Whitsuntide. St. Clem- ent (who was St. Peter's disciple) records in his eighth book of the apostolical constitutions, that the apostles ordered the celebrating St. Stephen's and other of their fellow apostles' days, after their death ; Acts xv. 41. And we read that St. Paul went through Syria, and Cilicia, confirming (9') 98 COMMANDMENTS OF THE CHURCH EXPOUNDED. the churches ; Acts xvi. 4. Commanding them to observe the precepts of the apostles, and of the seniors or ancients. And accordingly we keep the feasts commanded by the church. Prot- estants themselves command many, but they keep few, and as they please. Q. For what ends in particular were holy-days appointed ? A. To return thanks to God for some remark- able favor, and to preserve it in our memory. As, namely, Sunday, to return thanks for the creation, preservation, and providing us with all necessaries, and conveniences. As also, because Christ rose again and sent down the Holy Ghost on that day. Q. Why are holy-days appointed for saints ? A. First, to return thanks to God, for the favor he has done to mankind, by making them instru- ments of his glory, by their doctrine and good example ; and therefore we celebrate their nativ- ity, death, and any other remarkable passage of their lives. Q. What is the principal end of these com- memorations ? A. That we may invoke their assistance, and make good resolutions to imitate their example, where we find it applicable to our circumstances ; and to fill our souls with holy desires and long- ings after that blessed state they now enjoy in heaven. Q. Wh}' have we no command or instance in the Scriptures to celebrate those feasts ? A. We are advised by the Scriptures, to do any thing that tends to God's glor}', and our own spiritual profit ; nor is there any occasion of a particular precept for that purpose. Besides, the old Scripture mentions holy-da3's, 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, with- out any express mention in the Scriptures. It is sufficient 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 same with those of Sundays, viz.: Hearing mass, abstaining from servile works, and spending the day in religious duties, as reading good books, going to confes- sion and communion, etc. Yet dispensations for laboring are more easily granted ; but still mass is to be heard, and the church must judge of the reason for dispensing. Q. Which is the second precept of the church? A. Fasting. Q. What is fasting, and how many sorts of fasting are there ? A. Fasting is abstaining from nourishment. But there are several ways of fasting, viz.: Fast- ing from sin, which is the end of all fasting. Natural fasting, which is abstaining from all meat and drink, which the church requires from those who go to communion. Ecclesiastical fast- ing, which is abstaining from all flesh-meats, and eating but one meal in the four and twenty hours, on such days as the church commands. Q. Is there any precept of the law of nature or divine law for fasting ? A. The law of nature obliges all persons to abstain from all such nourishments, that are prejudicial to the body or soul, by committing excess. There was a precept of fasting when the fruit was forbidden to our first parents; Gen. ii. 17. God gave several precepts of fasting in the law of Moses ; both as to distinction of meats, and the time when they were to abstain. The gospel advises fasting, and commands it in general ; but the distinction of meats, time, and manner, are only a precept of the church ; 2 Par. XX. Joel, i. 2. Jona. iii. Luke ii. 37. Matt. xvii. 20. Matt.' vi. 17. Q. Does not the apostle St. Paul say, that the distinction of meats is the doctrine of devils ? A. Yes, and so do we call it a doctrine of devils, in the sense of the Manichees, and other heretics, who taught that certain meats were created b}'^ the devil, and consequently bad in themselves. But the meats we abstain from, we know to be from God, and good in them- selves ;* we eat them with thanksgiving the * See Tiletnot. Tom. ii. p. 231. et 280. COMMANDMENTS OF THE CHURCH EXPOUNDED. 99 day before, and the day after the fast; we take them to be the most substantial and nourish- ishing food; for which reason we abstain from them in order to subdue the lust of the flesh, or do penance for our sins: and neither this great apostle, nor any one that understands and follows him, ever said, that this laudable and pious distinction is the doctrine of devils; it being manifest that every one can, for the good of his soul or body, lawfully abstain from what meat he pleases; nay, the same apohtle says, "wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother." i Cor. vii. 13. Besides, if all distinction of meats were unlawful, the great St. John Baptist had been guilty of the doc- trine of devils; for he drank neither wine nor strong drink; and his food was locusts and wild honey. Matt. iii. 4. Matt. xi. 18. The prophet Daniel had been guilty, for he says of himself, " flesh and wine entered not into my mouth for three weeks." Dan. x. 3. Q. But does not our Saviour Christ himself say, that what enters into the mouth does not defile a man ? A. Yes, these indeed are his words, but do not belong to this point ; for no one surely will urge this text, which may seem to be against fasting in general, except libertines and impious persons, who give full scope to their evil inclinations, and would fain discredit all restraining and mortification of the flesh; who impose upon ignorant and weak people, and manifestly profane the word of God, in pre- tending to prove that Christ declared festing to be an idle and useless action. When even our Saviour commends St. John Baptist's rig- orous abstinence and other austerities; and fasted himself forty days and forty nights for our instruction; Matt. xi. Matt. iv. 2, when also he tells us that certain devils, "cannot be overcome but by prayer and fasting;" Mark ix. 28. And that the children or companions of the bridegroom, that is, his own disciples or fol- lowers, should fast when he was gone from them ; Luke v. 35, which they undoubtedly did : witness what St. Paul, writing to the Corinthi- ans, says of himself, and the preachers of the gospel, 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 rise in judgment against these loose livers, " whose God is their belly, and whose end is perdition," Phil. iii. 19. To explain now the meaning of our Saviour's words, it must be observed that the Scribes and Pharisees, were very careful to wash their hands, their dishes, and cups, before they eat or drank, lest they should be defiled ; although they were inwardly full of unclean- ness and iniquity : they saw our Saviour's dis- ciples eat bread without washing their hands, and therefore they boldly reproached him for it, upon which he answered them, saying : " what enters into the mouth does not defile a man, but what proceeds out of the mouth, and comes from the heart, defiles a man ; for from the heart pro- ceeds evil thoughts," etc. Mat. xv. 11. Now it is plain, that our Saviour says nothing here against fasting ; for even after Christ had spoken the aforesaid words, eating of hog's-flesh would have defiled the souls of the apostles, and of the whole Jewish nation ; the primitive Chris- tians would have been defiled by eating blood or strangled meat, which was forbid ; and though all meats are clean in themselves, yet to eat meat that is forbidden, doth defile the soul, as the apple defiled Adam's, and as taking of drink to excess defiles the drunkard ; not that it was the forbidden fruit, but the sin of disobedience that defiled Adam, nor is it the wine or strong liquor, but intemperance or drunkenness that defiles the drunkard. Q. Now, although I clearly see, that it is both lawful and laudable to fast, yet I do not well see that the church can command us to fast. A. The Jewish church often ordained fasts. The people of Ninive ordered an universal fast. The church of England do sometimes proclaim and order a general fast; it is therefore mani- fest that the Catholic church, can more war- rantably oblige us to fast, after the example of lOO COMMANDMENTS OF THE CHURCH EXPOUNDED. the apostles, who commanded the primitive Christians to abstain from blood and strangled meat, i Esdr. viii. 21. 2 Chron. xxii. 2. Jer. xxxvi. 9. Jona. iii. 5. Acts xv. 20. Q. Why is fasting commanded by the church, and what are the benefits ? A. There are several inducements for fasting, I viz. : First, out of obedience to God and his fchurch. Secondly, as is a part of religion, hence it is recommended in the Scriptures as a token of humiliation, a bridle to the concupi- scence of the flesh, a part of prayer, a means to obtain grace, and the remission of sins, appeasing God's anger, casting out the devil, and in satisfaction for sin. Q. Is it not a Jewish ceremony, and only a mere outward performance ? A. So it is made by some who fast only out of policy and interest, viz.:* To increase the breed of cattle, to promote the fishing trade, in order to establish a nursery of sailors, and for the manning of the fleet. But it was always practiced in the old law ; and since Christianity was established, as a religious duty, and had the same effect as prayer, alms, and other out- ward practices, when accompanied with due dispositions, as intention, attention, and good motives: for certainly fasting in order to chas- tise the flesh, and keep it in subjection to the spirit, and promote virtue, is as much a religious performance as prayer, and alms, though when proper dispositions are wanting, both prayer, alms, and all other outward practices are vain, and hypocritical ; hence there are three sorts of fasting, viz. : Politic, hypocritical, and reli- gious. Q. In what manner is fasting commanded by I the church ? A. By abstaining from certain meats upon certain days. V Q. What sorts of meats are forbidden on days of fasting? A. Chiefly flesh, and sometimes eggs, and white-meats, as milk, butter, cheese, etc. Q. Are not all meats good, and where is •See an Act of Parliament of the 5th of Q. Eliz. Cliap. v. there any example, or precept in the Scrip- tures, to make a distinction of meats ? A. All meats are good in themselves, but bad when they are abused, viz. : When they are used with excess, the law of nature forbids them, and when they are made use of, contrary to the law of God or his church (which we ought to obey) they are bad, because they are forbid- den. Was not the forbidden fruit good in itself, were not unclean beasts good of themselves, were not blood and strangled meats good though forbidden by the apostles ? Hence we have both examples and precepts for distinction of meats. Acts xv. 20. Q. On which days is fasting chiefly com- manded ? A. The forty days of Lent: the vigils or eves of several particular feasts. The ember-days, and Fridays by the custom of England ; with abstinence from flesh on the rogation days, and Saturdays : and other times according to the cus- tom of nations or laws of the universal church. Q. By whom was Lent instituted, and why do you fast those forty days ? A. The fast of Lent is supposed to be of apos- tolical institution ; according to St. Augustine, Tertullian, St. Jerom, and other ancient fathers of the church.* But be this as it will, it is cer- tainly of a very ancient date; for it appears from the fifth canon of the first general council of Nice, that in the fourth century the Lenten fast was well established both in the East and West. We fast the forty days of Lent, that we may in some sort imitate the forty days' fast of our Saviour Christ, and that all may do penance, and obtain pardon of God for their sins : that all may be duly disposed for a worthy celebrating Christ's passion, and receiving the blessed sacrament at Easter; and that thereby we may partake of the merits of Christ's sufferings ; and that we may rise from sin, and live united to Christ by his holy grace, obtained by the worthy fruits of penance. * See St. Aug. Epis. xxxvi. alias Ixxxvi. ad Casu. Chap. xi. N. XXV. Tert. L. de jeju. paulo post initi. St. Jer. Eps. liv. ad Mar- cellus. COMMANDMENTS OF THE CHURCH EXPOUNDED. lOI Q. Why do you fast on vigils ? A. That mortifying our appetites, and doing penance thereon for our sins, we may better prepare ourselves for a devout celebrating the feasts that follow, and recommend to God, by fasting and prayer, the present necessities of the faithful. Q. Why are ember-days made fasts, and why so called ? A. They are so called from embers, or ashes, used formerly on days of public penance, to humble and put us in mind, that dust we are, and into dust we must return. There are three of them, at the four seasons of the year viz.: Spring, summer, autumn and winter, being the Wednesday, Friday and Saturday, of the first week in Lent, of Whitsun week, of the third week in September, and of the third week in Advent. They are commanded to be kept in prayer and fasting, according to the example of the apos- tles. Acts xiii. 2, 3. First, in order to prevail with Almighty God to provide the flock of Christ with able and virtuous pastors, and to beseech him, that he would permit none (who are ordained at those times) to enter into the sacred order of priesthood, but such as are called by him to the ministry of his church. Secondly, to thank and beseech God for the received and expected fruits of the earth, to satisfy him for the abuses of his gifts, and to do penance for the sins committed within these seasons. Q. Why on Fridays in England ? A. In memory that Christ suffered for us on a Friday : and to move us to do penance for our sins, which was the cause of his sufferings : and this custom, agreeably to our ancient canons, has the force of a law. Q. Why do you abstain from flesh on the rogation days ; which be they, and why so called ? A. The rogation days, are the three days immediately following the fifth Sunday after Easter; and they are so called from the Latin word rogOy which signifies to ask or request. These days are solemnized throughout the whole church with abstinence from flesh, and public prayers for the fruits of the earth, on which also, in Catholic countries, a procession is made, that the whole church, both laity and clergy, may be represented as present to ac- knowledged God's goodness, and providence over us, and to pray for the continuance thereof. Q. Why do you abstain from flesh on Satur- days ? A. To prepare ourselves for a devout keep- ing of the Sunday. Q. Why is the Litany read, procession, and abstinence made on St. Mark's day ? A. To supplicate and beseech God to preserve us from all pestilential distempers. Q. In what manner is fasting performed on the aforesaid days ? A. Sometimes by only eating one meal a day, and abstaining from flesh. Other times by abstaining only from flesh, but with liberty of eating more meals than one; and these are called days of abstinence. 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 day ? A. A moderate collation, viz: A crust of bread, or the like, at night, is allowed, by a general custom of the church. The meal is to be eaten about noon, and not sooner, unless in case of a journey, or some other good reason. As for drinking, it is the more common opinion, that it is no breach of the fast to take a little drink when very dry or thirsty, or for some other real necessity ; yet it is n-ot supposed that it is allowed to sit tippling, for the sake of company, or through a love or desire of drink, and the reason is, because strong drink excites and inflames the inordinate desires of the flesh, as much or more than meat ; besides, as I have already said, fasting was instituted by the church, in order to subdue our disorderly pas- sions, to do penance, and make satisfaction for our sins. Q. How is the obligation to be understood of eating but one meal ? 102 COMMANDMENTS OF THE CHURCH EXPOUNDED. A. It is to be understood so, that after once eating or breaking the fast, it is a new sin as often as a person eats. Q. In what cases are persons excused in eating flesh, and more meals than one on fasting days ? A. The cases are reduced to these three, in general, viz. : Incapacitj', necessity, and labor. • Q. What sort of incapacity does excuse, and what necessity ? A. As to one meal a day, young people, till they arrive at the age of one and twenty, are excused; though, as they advance in years, they are advised to accustom themselves to the usage of the church more or less. Also old persons, who are very weak or feeble, are excused : but it is to be observed, that no persons, how old soever, are exempt, unless a considerable weakness does accompany their age ; for, by all that I can find, the notion of people being exempt from fasting when arrived at the age of sixty-three, is ground- less; as may be seen in a book entitled a Treatise of Tasting, by R. P. Thomas, Cong. Orat. Part the 1st, Cap. xvii.* Also infirm persons, breed- ing women, and those who give suck, are ex- cused ; as likewise common beggars, and such as are not in a capacity to make one full meal, by reason of their poverty. Q. What sort of labor will excuse to eat more than one meal ? A. When the labor is hard, and impairs their strength, for instance, laboring men and trades- men, as smiths, carpenters, and all such as are forced to gain their living by the sweat of their bodies ; as also all such as are upon tedious and necessary journeys. Q. Are persons in the aforesaid cases per- mitted to eat flesh ? A. No, they are not, unless their case requires it, and then they are in all cases to observe the rules of the church, in order to obtain a dispen- sation. Q. What are the methods, in order to obtain a dispensation ? A. They are to advise with, and have the con- sent both of their physician and spiritual director, * Et ex St Basil. Hom. ii. de jejn. and observe their orders, both as to the substance and manner. Q. What if the case be evident or doubtful, and access cannot be had either to the physician or director ? A. If the case is evident, and access cannot be had to the persons aforesaid, in that case a person is to follow his own conscience, with the advice of some knowing religious person. If doubtful, he must wait till he can consult his physician or director, and not incline to favor himself. Q. Is a person dispensed with at liberty to eat flesh, etc., as often as he pleases ? A. No; that is to be specified in particular, Q. Who are to grant dispensations ? A. The pope, for the whole church ; bishops, for their diocese ; and pastors, to particular per- sons under their charge. Q. Which is the third precept of the church ? A. It concerns the time when persons ought to confess their sins. Q. Are all persons obliged, by the divine law, to confess their sins, and is it absolutely neces- sary to salvation ? A. It is necessary for all persons who have been guilty of mortal sin after baptism : Num. V. 6. John XX. 23. James v. 16. Acts xix. 18, 19. For confession, accompanied with due requi- sites, is commanded by God as the ordinary means for remission of sins committed after baptism : but it is not absolutely necessary actually, but only in desire, when it cannot be • made. Q. What has the church commanded as to confession ? A. The fourth general council of Lateran, which was held in the j^ear 1215. Can. xxi. has ordered all to confess their sins once a year, without specifying the time (and that it be made to one's own priest), though the church in the council of Trent, Sess, xiv. C. v. et C. viii. seems to specify that the annual confession be made in Lent, in order for the better disposing of the faithful for their paschal communion. Now, the reason why the church commands all the faith- ful to confess at least once a year, is because COMMANDMENTS OF THE CHURCH EXPOUNDED. 103 she is sensible 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 priest ? A. The pope, our bishop, and our own pastor or parish priest. Q. Is the confession that is made to a priest, who is not approved of by the bishop, invalid ? A. Yes, and it is even so defined by the church, in the fourth general council of Lateran, etc. Can. xxi. et Concil. Baj. Chap. viii. et Concil. Rhem. And it is to be observed, that the con- fession made to any priest who is not empowered by the bishop, is not only invalid, but the peni- tent likewise 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 con- fession ? A. When we come to the use of reason, 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 confession, but once a year ? A. The church obliges us to no more ; but then it is to be observed, that the church, by this precept, does not take oflF the obligation, which every one may have, of confessing oftener : since all who are guilty of mortal sin are obliged to confess as often as there is any apparent dan- ger of death, by sickness, war, sea, or any dan- gerous undertaking ; as likewise before receiv- ing any of the sacraments (except baptism) the benefit whereof, if duly considered, should move us often to confess our sins, and not to neglect it, as is too commonly done: for he who defers his eternal welfare from day to day, and from week to week, is both void of reason and conscience ; since it depends of himself (with the grace of God) to repent and confess his sins. Besides, our Saviour himself commands us to be always prepared, because we know not the day nor the hour when death will call upon us. Luke xii. 40. Moreover, it is to be feared, as it commonly happens, that those careless Christians, who confess their sins but once or twice a year, do make a bad confession. Q. Which is the fourth precept of the church ? A. It concerns the time when persons ought to communicate, or receive the blessed sacra- ment. Q. What is the precept ef the church con cerning communion ? A. In the primitive ages Christians received it every day ; by degrees, they were ordered to receive upon several great feasts ; at last, the fourth general council of Lateran, Can. xxi. decreed, under pope Innocent the Illd that all of both sexes were obliged to communicate once a year, at the time of Easter, and that within their own parish church ; and this decree is rati- fied by the council of Trent. Q. How do you compute the time of Easter, when people are obliged to communicate ? A. From Palm-Sunday, until Low-Sunday, inclusively, by a decree of Eugenius the IVth. Q. Are there no exceptions, as to the decree of Innocent III. in the Lateran council ? A. Yes ; by a license from the pope, our bishop, or pastor, persons may communicate out of their parish church. Again, it is left to the discretion of the confessor, if there is occasion to defer communion, until after Easter. Q. Are people obliged to receive the blessed sacrament at any other time of the year ? A. Yes, when persons are in danger of death, which is an ecclesiastical custom all over the church, and has the force of a law ; and several national councils do expressly command it. Hence, several divines hold, there is a divine precept for it, grounding themselves on the council of Nice, where it is called a necessary viaticum. Besides, it is to be observed, that though the church only obliges us to commu- nicate once a year ; 5'et she exhorts us to a frequent communion, provided we come with the necessary dispositions ; and the reason is, because great fruit is reaped from this heavenly nourishment. Matt. xi. 28. And that it is to be feared, that those who make use of the food Z04 COMMANDMENTS OF THE CHURCH EXPOUNDED. of eternal life, but once or twice a year, make no g^eat account of their salvation. Q. At what age are we obliged to receive the holy communion ? A. When we come to sense and understand- ing, so as to be capable to discern the greatness of this mystery, which is conceived ordinarily to be at about twelve years of age ; but it is first requisite, that we be well instructed in the cate- chism or Christian doctrine. Q. What punishment does the church inflict on those who comply not with this precept, and that which we spoke on last ? A. She orders them to be banished from the communion of the faithful, and deprived of Christian burial :* but this excommunication does not fall upon those whom the pastor puts ofi" for a time, in order that they should do penance, and duly prepare themselves. Q. Is there any divine precept of receiving the blessed sacrament incumbent upon all, and is it necessary for salvation ? A. It is not absolutely necessary to salvation, as baptism is for infants, and penance for sinners : j^et there is a divine precept of receiv- ing, one time or other, either actually or in desire, founded in these words of our Saviour Christ : " Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you." John vi. 54. Q. What do you say concerning infants receiving the blessed sacrament ? A. There is no divine precept for infants receiving the holy sacrament, for they cannot prove themselves, as St. Paul requires ; i Cor. xi. 28, and they have a right to heaven by bap- ,\tism 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 account ? And by. what law ? A. They are payable to the ministers of the • See Cone. 4. Later. church, in order to support them creditably,, without any interruption to their spiritual duties. They are demanded as a part of religion, and an acknowledgment of God's supreme dominion over all the earth, and the fruits thereof are assigned for the benefit of his representatives, employed in religious matters : they are also due by the law of nature, " for a laborer," as St. Paul says, " is worthy of his hire or reward." i Tim. v. i8. And in another place, he says, that " they who serve the altar, live by the altar." i Cor. ix. 13. They are likewise due by human laws, civil and ecclesias- tical, established for that purpose. Hence we read, in the 14th chapter of Genesis, ver. 20, and the 7th of the Hebrews, ver. 2, that Abraham paid tithes to Melchisedec, who was the high priest. Hence, in the law of Moses, the Levites, or sacerdotal race, were ordered by Almighty God to have all the tithes paid to them ; and, besides, had five large cities settled upon them, with all their dependencies and lands belonging to them. Levi, xxvii. Q. Is the tenth part precisely due by the law of nature, or law of God ? A. It was due precisely by God's appointment among the Jews ; but the Mosaic law being abolished by the gospel, all the church could demand, was a competent subsistence for the ministry, till, by degrees, the tithes were again ordered for the ministry, by civil and ecclesiasti- cal laws, as they now stand, according to the different customs of nations. Num. xviii. ver. 21 et 28. Mala. iii. 10. Q. Which is the sixth precept of the church ? A. It concerns the time of celebrating mar- riage. Q. When are marriages not to be solemnized, according to the precept of the church ? A. From the first Sunday of Advent, until the Epiphany or Twelfth-Day be past : and from Ash Wednesday until Low-Sunday be past. Q. Why is the celebration of marriage forbid- den at these times ? A. Because they are times appointed by the church for penance, prayer, or devotion, and COMMANDMENTS OF THE CHURCH EXPOUNDED. 105 therefore not proper to be spent in carnal pleas- ures, and public feasting. This prohibition is of ancient date, and confirmed by the council of Trent ;* and is agreeable to the advice of the holy Scriptures. *Sess. 24. Decrt. de Reform. Matri. Cap. x. See Joel xi. 16, et I Cor. vii. 5, et i Pet. iii. 7, Q. Are there no exceptions ? A. Yes, when there is danger of scandal, or a foreign long journey to be taken, etc. But then the marriage is to be performed privately, and the reasons are to be allowed of by the superiors of the church. ACRAMENTS IN GENERAL Expounded. n A (D d^lk^iia CD Si qj ^u OS ^j^ rj^ tu w OB Q. What is the signification of the word sac- rament ? A. Among profane writers, it has several sig- nifications ; but, as it is used in the Scriptures and ecclesiastical authors, it is taken for a hid- den or mysterious work ; and in general is a visible sign of some holy thing. Q. In what other sense are the sacraments of the new law a sign ? A. St. Thomas says, they are a commemora- tive of Christ's passion and merit ; a demonstra- tive of grace present, and a prognostic 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 something else ; of which there are two kinds, one natural, the other arbitrary. For instance, smoke is a natural sig^ of fire : the rainbow is a sign of God's promise, that there should not be another deluge. Gen. ix. Some signs are prac- tical, others speculative. Of the first kind are the sacraments, which produce grace; of the second kind, was the brazen serpent, represent- ing Christ's crucifixion. Q. What is properlj'^ a sacrament of the new law? A. It is a visible sign of inward invisible grace, instituted or appointed by Christ for man's sanctification. (io6) Q. Can only God institute sacraments ? A. As God is the only author of grace, so he only can ordain signs that are capable of pro- ducing grace. Q. What has the council of Trent defined con- cerning Christ being the author of the sacra- ments ? A. So as to be understood that Jesus Christ immediately instituted them : though such a power might have been given to his church in- strumentally.* Q. What sort of sacrament was St. John Baptist's baptism ? A. The council of Trent defines, it had not the same effect with the baptism of Christ. f Q. Are not holy water, blessed bread, and other consecrated things, sacraments ? A. No, we call them sacramentals or signs only of holiness. They give not sanctifying grace, but only actual grace, as being outward parts of prayer; they cause not actual grace by their own force, nor has man power to assign actual grace to such things.J Q. Were there no sacraments before the law of grace ? Which were they, and what effect had they ? A. The divine worship always required the * Sess. vii. Can. i. de Sacr. in gen. t Sess. vii. Can. i. de Baptis. t Ex opere operate. SACRAMENTS IN GENERAL EXPOUNDED. 107 use of visible signs suitable to the state man lived in. Q. What sacraments belonged to the law of nature ? A. The sacrifices, and other outward tokens signifying a belief in the Messiah. Q. What sacraments belonged to the law of Moses ? A. They were very numerous, viz. : Circum- cision, the paschal lamb, ordination of priests ; and in general all their sacrifices were signs of what would happen under the law of grace. Q. What effect ha;d those sacraments ? A. They were only speculative signs of sanc- tifying grace : yet they conferred a legal sanc- tity, which consecrated the performers so far as to make them obedient to the law of Moses. Q. What are we to believe as to the matter and form of the sacraments, and how are they to be conceived ? A. Eugenius the IVth, in his decree, in the council of Florence, which was held in the year 1439, declares, that every sacrament requires matter, form, and intention of doing what the church does. Now the matter a:id form, are not to be taken strictly and properly ; but only metaphorically, that is, for some sensible thing, action, words or signs, to determine the mean- ing. Q. What is Calvin's opinion concerning the form of sacraments ? A. He pretends the words are not consecra- tory, but only concionatory or instructive, and serve only to nourish the faith of the receiver. An opinion condemned by the council of Trent,* and manifestly false, as appears in the sacrament of baptism, where the infant has no faith, and is incapable of instruction. Q. Were the matter and form of the sacra- ments determined and specified by Christ? A. Most of them were specified. Yet several divines are of opinion, that the matter and form of ordination was only determined in general, it being left to the church, to specify the particular matter and form ; which always were *Sess. vii. Can. v. de Sacr. in gen. to be such, as expressed the power that was given. Whereby these divines easily reconcile the rituals of ancient times, among the Latins ; and the difference between the Grecian and Latin rituals, where there is some variety in the matter and form. According to these divines, though Christ appointed the contract to be the matter of the sacrament of matrimony ; yet the church has a power to specify the nature of the contract: as the council of Trent did,* by declaring clandestine contracts, which before were only unlawful, to be afterwards void or null, and not a sufficient matter. Q. Is it lawful to change the matter and form of the sacraments ? And in what cases is it forbidden or allowed ? A. An essential variation, makes the sacra- ment invalid. Now a variation is essential, if a different matter is made use of, or the sense of the form altered : but if the alteration happen only in the ceremonies, it is only acci- dental, and destroys not the sacrament ; for instance, the form of baptism is valid in any language : as also, if through ignorance of the Latin tongue, one should say, e£-o te baptizo in nomine patris^ et filio^ et spiritus sanctus. If there be a doubt of the form, it is to be repeated conditionally. The form of baptism is invalid, if a person should say, I baptize thee in the name of God, or in the name of the Trinity, because they are not equivalent to the true form. Q. Who are the ministers of the sacraments ? A. Only bishops and priests, by their office ; though the laity in some cases are the ministers ; as for instance, a layman, in case of necessity, where a priest is not to be had ; as also heretics, schismatics, etc., may validly baptize, if they make use of the true matter and form, and intend to do what the church does ; as it is defined in several councils against the Donatists. Neither is the state of grace requisite to the validity of the sacrament, in the minister; as it is defined against Wickliffe.f Women may • Sess. xxiv. decret. de Reform. Matri. t Con. Trid. Sess. vii. Can. xii. de Sacr. in gen. io8 SACRAxMENTS IN GENERAL EXPOUNDED. also baptize validly, and lawfully in case of necessity. Q. Are ministers the causes of g^ce in the sacraments ? A. They are only the instruments ; God is the only principal cause, as he is in working miracles. V Q. Does the minister sin mortally, if he •administers a sacrament in the state of mortal sin? A. Yes, but the ritual sa5'S, that if he has not an opportunity of confessing, he is to make an act of contrition. Q. What if the minister is in the state of mortal sin, can a person receive a sacrament from him? A. In extreme necessity he may : he may also without extreme necessity, if the minister is not denounced by the church ; and even otherwise, if there is any urgent occasion ; but if there is no urgent occasion, he co-operates with the sin ; yet care must be taken, not to judge rashly of the minister's state. Q. What intention is required in the min- ister ? What effects do the sacraments pro- duce ? In what manner do they produce g^ace ? What is the proper grace of every sacrament ? What number of sacraments are there in the new law ? A. In the first place, intention, in general, is a violation, or act of determining of a thing by the means ; it is requisite to every rational action, and much more to every religious action. Q. How piany kinds of intention are men capable of? A. Chiefly three, \-iz.: Actual, which is ac- companied 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 expressly retracted, or interrupted by too long a time. An habitual intention is the facility of performing a thing, obtained by habit or custom, without any actual reflection, or virtual influence, upon the work. Q. Apply these matters to the ministers of the sacraments ? A. An actual intention is most desirable, a virtual intention is sufficient, an habitual in- tention is not sufficient. Q. In what cases is there a defect of a sufficient intention ? A. If a minister performs the work in a. ludicrous manner. If he retracts his intention. If he is asleep, drunk, or mad ; he has either no intention, or only an habitual one. Q. Is it necessary to intend the effect of the sacrament ? A. No, otherwise heretics and Pagans could not baptize validly. It is sufficient to have an intention of doing what the church of Christ does, without considering which is the true church. Q. What intention is required in those who receive the sacraments ? A. At least an habitual intention, and gen- erally actual, or virtual intention, that they may receive lawfully. Yet there is something particular in the case of extreme-unction, when an interpretative intention is sufficient, accord- ing to the practice of the church. Q. Are not dispositions reqiiired in the receivers ? A. Yes, several, as faith in some, and charity in others ; not that the sacrament is not given without them, but that grace is not g^ven without them. Q. What benefit has the receiver who par- takes of a sacrament without due disposi- tions ? A. He receives the character in the three sacraments of baptism, confirmation and order, though not the particular sacramental grace; which, however, is bestowed upon him, when the fiction or impediment is removed by true penance, (at the same time he is supposed, when he receives the said sacraments, to have the general dispositions for the character, viz.: Intention, etc.). This recovering of the sacra- mental grace, is expressly asserted by St. Augustine, and is the opinion of the church. SACRAMENTS IN GENERAL EXPOUNDED. 109 Q. What is particularly to be observed, con- cerning those who receive the sacraments ? A. First, as to infants, no dispositions are required. As to adult persons, several disposi- tions are required, to make the sacraments valid, viz.: Intention and consent, excepting the sacrament of the Eucharist ; other disposi- tions are required in the adult, to receive the effect, viz.: Sanctifying grace, faith, contrition, or attrition, etc. Q. What eflFect have the sacrameutals, viz.: Exorcisms, crossing, agnus dei, holy water, etc., and how do they produce their eflfects ? A. The chief effects are, pious thoughts, or actual grace ; the remission of venial sin, by means of such grace ; the remission of temporal pain ; driving away temptations, and the devil ; restoring to corporal health. But these 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 those who make use of them. Q, You say the sacraments produce grace, in what manner is this done ? Do they all pro- duce the same sort of grace ? A. They all produce grace in the nature of channels or vehicles, where God is as principal, the minister as joint instrument, the elements as separate instruments. As to the grace conferred, it is different in most of the sacra- ments , some confer the first grace, as baptism and penance, and they are called the sacra- ments of the dead; others confer an increase of grace, and are called the sacraments of the living, as are all the rest of the sacraments. Q. Give me a distinct account of the specific grace, conferred by each of the sacraments ? / A. The grace of baptism is regenerative, it remits original sin, entitles to the name of Christian, and gives a right to partake of the other sacraments. The grace of confirmation is strengthening, and gives courage to profess the true faith. The grace of the holy eucharist is nutritive, and unites us to Christ. The ^race of penance is remissive of actual sins, and occasions sorrow for them, and protection against a relapse. The grace of extreme-unction strengthens the sick person against temptations, at that time, and procures health. The grace of order disposes the ministry to perform their functions with spiritual profit. The grace of matrimony enables the parties to comply with the burdens of their state. 1 Q. Is not a character the effect of some of the sacraments, and what are the properties belonging to it ? A. A character is a spiritual power in the soul, whereby a person is distinguished from others, and made capable of receiving, and giving other sacraments, and performing what belongs to the divine worship. Q. Which are the properties of the sacra- mental character? A. It is given only in three sacraments, viz. : Baptism, confirmation, and orders.* It is indel- ible. It is a quality distinct from the soul, but some divines say the contrary. Q. How many sacraments are there in the new Law ? A. Seven, viz.: Baptism, confirmation, eucharist, penance, extreme-unction, holy orders, and matri- mony. The divine will was the chief reason of the number. But there is a certain analogy, between a corporal and spiritual life. A Chris- tian is born spiritually by baptism ; the spiritual life is increased, and strengthened by confirma- tion ; it is nourished by the eucharist : when sick, it is purged by penance ; when danger- ously ill, it is restored by extreme-unction; economy is preserved in spiritual matters by order; the species is preserved by marriage, and grace g^ven to answer the ends of that state. Q. Why do the Scriptures and ancient fathers never mention the number of the sacraments to be seven ? A. They never mention the number to be two ; it is sufl&cient to mention the things. So the Scriptures never mention, that there are twelve principal articles of our belief, to which * Ccn. Trid. Sess. vii. Can. ix. de Sacr. in gen. no SACRAMENTS IN GENERAL EXPOUNDED. all the rest are reduced ; neither do they ever mention the word trinity or consubstantiality. There was no occasion to mention the number, until the dispute arose, and this it was, which made the church mention the number, which she defined in the general councils of Florence and Trent.* Q. Do not the number of orders, viz. : Episco- pac)', priesthood, deaconship, etc., increase the number of sacraments ? A. No, they are all resolved into priesthood which is the plenitude of orders ; all the others are as it were, species or branches of priest- hood. Q. What do you say as to the dignity, and necessity of the sacraments respectively ? A. It is defined by the council of Trent, that they are not all equal in dignity, and that the eucharist is the most excellent, as being the fountain of all grace.f As to the necessity, it is defined by the council of Trent, that they are necessary to salvation ; but some in one manner, and some in another.^ For instance, baptism is absolutely necessary for infants. Baptism and penance are necessarj' for the adult, either actually or in desire. Matrimony is necessary* for the whole, but not for every particular. Order is necessarj^ for those, who perform the sacerdotal functions. The euchar- ist, confirmation, and extreme-unction, are neces- sary, according to the precepts of God and his church, at certain times, but not absolutely, when not obtainable. Q. As there are a great number of cere- monies made use of in administering the sacra- ments, let me have your opinion of them ? A. Ceremonies are external performances, made use of either by Christ, the apostles, or the church afterwards ; not essential to the sacraments, but instituted for decency, and to promote devotion. Q. Is it lawful for any particular person, or even national church, to alter the ceremonies? A. No, if they are approved of, and prac- ticed by the whole church, and handed down by tradition, from the earliest times of Chris- tianity ; because these are supposed to have been in use, from Christ and his apostles. Such as those are exorcisms, sufflation, the sign of the cross in baptism, anointing, impos- ing of hands, etc. Q. Is it not superstition, to make use of ceremonies ? A. By no means, superstition is to make use of outward performances, expecting bless- ings from them, which neither nature, nor appointment, can promise or produce. The ceremonies the church makes use of, are in the nature of prayer, of which they are a part. Now God has annexed certain blessings 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 significative, and represent all the pious duties of the Christian religion ; and if any appear ridiculous, the church takes care to retrench them, and reform herself in all matters of discipline. BAPTISM EXPOUNDED. Q. What is baptism ? A. It is an exterior washing of the body, under a certain form of words ; or thus, it is the first and most necessary sacrament, insti- •Trid. Sess. vii. Can. i. de Sacr. gen. t Sess. vii. Can. iii. de Sacr. in gen. i Sess. vii. Can. iv. de Sacr. in gea. tuted by Christ, to free us from original sin, and all actual sin committed before baptism ; it makes us children of God and his church ; it is the first sacrament, because before it no other sacrament can be validly received ; it is the most necessary, for unless a man be bom SACRAMENTS IN GENERAL EXPOUNDED. in again of water, and the Holy Ghost, he can- not enter into the kingdom of God. Jo. iii. 5. Q. How many sorts of baptism are there ? A. We commonly reckon three, viz. : i, baptism of water ; 2, of the spirit ; 3, and of blood ;* but the first is only properly a sacra- ment. Q. What is the baptism of the spirit, and what effects has it ? A. It is a true contrition, with an ardent desire of baptism, if it cannot be otherwise obtained ; it remits both original and actual sin, but not always the temporal pain due to sin.f Q. What is the baptism of blood and what are its effects ? A. It is a martyrdom, and remits original and actual sin, with all the temporal pain. Hence the holy innocents are esteemed mar- tyrs, as being baptized in their own blood.J Q. When was the sacrament of baptism first instituted by Christ ; and when were Christians first obliged to receive it ? A. It was instituted before Christ's passion ; some holy fathers and divines say, it was instituted when Christ was baptized by St. John ; others, when Christ said, unless a man be born again of water and of the Holy Ghost, he cannot enter into the kingdom of heaven. St. John iii.§ St. Augustine says, Christ bap- tized the apostles; but be this as it will, it is certain they baptized all persons, after the ascension of our Saviour, according to the commission they received from Jesus Christ, when he said, go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, Matt, xxviii. 19. And that the obligation then began, as the gospel was promulgated. Q. Which is the essential matter of baptism ? A. Natural water, as it is defined in the council of Trent ; || so that artificial water, or ♦ I, Aquse ; 2, Flaminis ; 3, Sanguinis. t St. Aug. L. 4. de Bap. C. 22, 23 et 25. J St. Cypri. Ep. bcxiii. ad jubaianu. j St. Greg. Naz. Orat. in nat St A«g. Sam. 29, 36 et 27 de Bap. I Sess. vii. Can. ii de Bap. Other liquids, are not a proper matter. It must also be applied by ablution, so that ice, unless dissolved, is not sufiicient : besides, the water ought to be consecrated, according to the Ritual ; but this is not absolutely necessary, only upon account of the precept. Q. After how many ways may this ablution be performed ? A. Three, by immersion, that is, plunging and dipping the body. Secondly, by infusion, or effusion. Thirdly, by aspersion upon some particular part. It is probable the apostles baptized by aspersion, or effusion ; because 3,000 were baptized in one day. Acts ii. 41. Yet in the primitive ages, the practice was to baptize b}?^ three immersions, which the church has altered for three infusions. One infusion is sufiicient, as to the validity of the sacrament, as also without making the sign of the cross. Q. Which is the form of baptism, and how is it to be explained ? A. The necessary form are these words : I baptize thee in .the name of the Father, and of the Son, and of the Holy Ghost. Some add the word. Amen, brt it is not in the Roman Ritual. Again, we are to baptize in the name, as St. Augustine says, and not in the names. Neither is baptism valid, in the name of Christ, in the name of God, or in the name of the Trinity : because they do not express the mystery ; and tradition requires a distinct signification. Again, it is to be observed, that the same person who applies the matter, must pronounce the form, otherwise the baptism is invalid. Q. Why are the apostles in the Scripture said to have baptized in tl: t name of Christ ? Acts viii. 12. A. St. Cyprian and other Fathers say, that in the name of Christ signifies b}' the authority ' of Christ ; but that they at the same time made use of the distinct form. St. Thomas, as also the Roman catechism say, if the name of Christ was only made use of, it was by a particular dispensation, to the end, the power of Christ might particularly be established at that time. 112 SACRAMENTS IN GENERAL, EXPOUNDED. Q. Is it necessary to salvation, that all per- sons, even infants, should be baptized ? A. It is absolutely necessary for all adult persons to be actually baptized if they can : or in desire, where it cannot be actually obtained. As for infants, they are to be actually baptized; as is defined against the Pelagians ; and since against the Calvinists, in the council of Trent.* This doctrine is grounded upon the words of our Saviour Christ, where he says, unless a man be bom again of water and the holy spirit, he cannot enter into the kingdom of God. St. John iii. 5. Q. Is baptism to be deferred until infants are able to answer for themselves ? A. No; the contrary is defined against the Anabaptists, by the council of Trent. Q. Is a child half born to be baptized? A. If life appear, it may : if life be doubtful, the ritual orders baptism under condition, f The same ritual orders the baptism of a monster under condition. Q. Which are the efiects of baptism? A. A total remission of original and actual sin, with the pains due to them. Hence, no satisfaction is appointed, when adult persons are baptized. Again, all spiritual and super- natural gifts are given at the same 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 these points are defined by the council of Trent. Q. What is to be said concerning the minister and place of baptism ? A. Every man is a minister, in case of neces- sity, that is to say, when a priest cannot be had, using the true matter and form, with an inten- tion of doing what the church does : but only the bishop or parish priest is the proper minister 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 • Sess. vii. Can. viii. de Bap. t Sub conditione. t Ex officio. to be observed, when there is urgent necessity, viz. : A man is to be preferred to a woman, and those in higher orders to those in lesser. As to place, the rituals order it to be in the church, unless in princes' children, and even then it is to be done in an oratory, and the water fetched from the parish church. Q. Is it lawful to receive baptism ? A. No, it is not lawful to receive it, upon any account, more than once. Heb. vi. ver. 4, 6. And the reason is, because it imprints a spiritual character in the soul, which shall re- main forever, either to our great joy in heaven, or our confusion in hell. Q. What are the penalties for re-baptiziug ? A. By the old civil law, it was death ; and now, by the canons of the church, it is irregu- larity, and otherwise punishable. Q. What is required of him who has a mind to receive baptism ? A. It is required of him, and he promises to God, to renounce the devil, his works, his pomps, and all his vanities. Moreover, it is necessary for him, who is come to the use of reason before he receives baptism, to have faith, a true and hearty sorrow and detestation for all his sin, and to begin to love God.* Q. What do you understand by the works, pomps, and vanities of the devil ? A. By the works of the devil, we under- stand all kinds of sin. By the pomps and vanities of the devil, we understand vain-glory, wordly ambition, and every other kind of pride. Q. For what end are godfathers and god- mothers appointed us, and what is the discipline of the church as to this point? A. That they may answer for and instruct us, in case our parents should die, or be want- ing or negligent in that part of their duty ; which obligation lies on them. At present, since the council of Trent, there is to be only one godfather and one godmother, and no more ; and they ought both to be Catholics, and of a good reputation. According to the council of * Cone. Trid. Sess. vi. e. 6. SACRAMENTS IN GENERAL EXPOUNDED. "3 Trent, a spiritual aflBnity is contracted between the baptized and the sponsors, as also between the father and mother of the baptized, and the sponsors ; but not between the sponsors them- selves. This affinity is an impediment,* not only making marriage unlawful, but also invalid, between the parties. It is also to be noted, that he who baptizes the child, contracts a spir- itual affinity with the child, and with the child's parents : but where a child is baptized without the ceremonies, in case of necessity, there is no affinity contracted, when the ceremonies are performed afterwards ; and the reason is, because that ceremony is not a sacrament. This is declared by Innocent III. Q. Are we bound to fulfill all that our god- fathers and godmothers have promised in our name? A. We certainly are ; for it is upon that con- dition we are admitted to baptism, and were made members of the Church, and heirs of the kingdom of heaven. Gal. v. 3, 6. Q. What obligation does baptism lay upon us? A. To believe firmly all that the Catholic Church teaches. Secondly, to keep faithfully all the commandments of God and his Church. Rom. vi. 3, 4. And lastly, to follow diligently the example of our Saviour Christ, and his saints, i Pet. ii. 21. CONFIRMATION EXPOUNDED. Q. What is confirmation? A. It is a sacrament conferred by a bishop, by imposition of hands, and unction with chrism, under a certain form of words, and instituted to confirm the baptized in the faith of Christ and his Church, and to resist all temptations against it. Q. What grounds have you to believe it is properly a sacrament ? A. First, from the Scriptures, where we read, in the Acts of the Apostles, Chap, viii, when Peter and John were sent to confirm the Samaritans, by imposition of hands, to receive the Holy Ghost, though they had already been baptized. Heb. vi. 2 ; 2 Cor. i. 21, 22 ; Acts xix. 5, 6. Secondly, from the holy fathers, who all agree that confirmation is a sacrament.f Q. That ceremony was used only in those times, to give the Holy Ghost visibly, in order to work miracles and other gifts. A. That was one effiact proper then, but it also gave sanctifying grace; and was practised in * Impedimentum dirimens. t See St. Ambr. de Sacr. L. iii. C. 2, et L. de Spin Sane. C. 6, et 7. St. Aug. deTriuit. L. 15, C.26etinPs. 26. Tertul. L. de Bap. C 8, et L. de Resur. C. 8, St. Hier. Contr. Lucifer, Tom. iv. Part 2. 8 every age since, for the latter purpose, as the fathers all assert. Q. Do Protestants hold it to be a sacrament ? A. No ; only a ceremony, for instruction of youth in their faith, after they have arrived at the use of reason, and to put them in mind of their baptismal vows. But, though they will not in formal terms call it a sacrament, yet they will own the antiquity and use of it, from the Apostles' time ; and, by their book of common prayer, it is ordered, that "As soon as the children can say, in their mother tongue, the creed, the Lord's prayer, the ten command- ments," etc. they be brought to the bishop, by one that shall be their godfather or godmother, and the bishop shall confirm him, etc. " For as much as confirmation is administered to them who are baptized, that by the imposition of hands and prayer, they may receive strength and defence against all temptations to sin, and the assaults of the world and the devil." Now, what is the strength and defence which they receive against the temptations of sin, the world, and the devil, but the grace of God ? If then they own grace to be given thereby, they ought 114 SACRAMENTS IN GENERAL EXPOUNDED. to owu it to be a sacrament, as having all requis- ites to a sacrament, viz. : Matter, form, and a pro- per minister. And it is the Acts of the Apostles, Chap, viii, that the visible sign of the imposition of hands has annexed to it an invisible grace, viz. : The imparting of the Holy Ghost ; conse- quently, confirmation is a visible sign of invisi- ble grace, and therefore is a sacrament. Q. What is the matter of this sacrament ? A. Imposition of hands and unction with chrism. Q. The Scriptures make no mention of unction with chrism. A. This is known by constant traditions of the primitive fathers, who expressly assert it. The immediate matter is the anointing ; the remote matter is the chrism. Both Scripture and fathers make imposition of hands part of the ceremony ; as also chrism is mentioned by all the fathers.* And it is defined by the council of Trent, that virtue is to be ascribed also to the chrism. Some divines think the Apostles made use of chrism, otherwise their immediate succes- sors would not have used and imposed it. This opinion seems to be agreeable to St. Paul, where he says, he who confirmeth us with 3'ou in Christ, and who have anointed us, who hath also sealed us, and hath given the earnest of the spirit in our hearts. 2 Cor. i. 21, 22. Q. What is chrism, and why was it assumed for that use ? A. It is an ointment made of oil of olives and balsam : an}'' other oil is not sufficient matter. Now, oil has several qualities which signify the effect of this sacrament, viz. : Spiritual strength and purity of conscience, and presentation from rust, that is, from sin ; and the sweetness of balsam, the odor of a good life. Q. Is it requisite that the chrism be conse- crated, and that by a bishop ? A. Yes, it is requisite to the validity of the sacrament; though some divines are of a con- trary opinion. • St. Aug. in Ps. 44, ver. 9, et L. 3, de Trini. C. 27. St Greg, in I C Cant St Anibr. in Ps. 118, et L. de Spirit Sane. C. 3. Cone. Laod. C. 28. Cone. Trid. Sess. vii. Can. ii. de Confir. Q. Who is the minister of confirmation ? A. A bishop is the only ordinary minister, as it is decreed in the general council of Florence. Besides, the council of Trent has defined, that a bishop is the only ordinary minister ; * and this appears from the Scripture itself, where we read, in the eighth of the Acts, that Peter and John were sent to confirm the Samaritans. This has been the constant tradition and practice of the Church, as we learn from St. Cyprian, St. John Chrysostom, St. Jerom, etc. However, St. Thomas and some other divines hold, that the pope can dispense with a private priest, to administer this sacrament, provided he makes use of the chrism consecrated by a bishop : but St. Bona- venture and others think no such dispensation can be granted by the pope. Q. What is the form of this sacrament ? A. It is the prayer made use of, to implore the assistance and bestowing of the Holy Ghost : and the words joined with the unction, viz.: N. I sign thee with the sign of the cross, I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Q, Why is no mention made of the aforesaid form of confirmation, in the writings of the fathers, and ancient rituals ? A. The fathers purposely declined mention- ing the nature of the sacraments, especiallj^ the form. As for rituals, the form of words sometimes was varied, though it was always a prayer signifying the nature of the s?.cra- ment. Q. What are the particular effects of con- firmation? A. It bestows, in the first place, an increase of our baptismal grace : it also confers upon us the Holy Ghost, with all his gifts. Again, it gives a particular grace confirming persons in their faith, and protecting them against heresy, and gives a spiritual courage and strength to resist all the visible and invisible enemies of our faith. It also makes us perfect Christians; * Sess. vii. Can. iii. SACRAMENTS IN GENERAL EXPOUNDED. "5 and lastly, gives a character of being complete soldiers of Christ; 2 Cor. i. 21, 22, which char- acter is indelible, and therefore this sacrament cannot be repeated. Hence, those that are to be confirmed are obliged to be so much the more careful to come to this sacrament worthily, since it can be received but once; and if they then receive it unworthily, they have no share in the grace which is thereby communicated to the soul; instead of which, they incur the guilt of a grievous sacrilege. Q. Who are capable of receiving confirma- tion, and what dispositions are required ? A. In the first place, the person must be baptized. Again, infants are capable, because it was the custom formerly to confirm children immediately after they were baptized ; but now, not until the perfect itse of reason; and then they are obliged to know the principal articles of their faith, to confess their sins, and by a true contrition, to be in the state of grace; it is also advisable to receive it fasting, but this is not of strict obligation. Q. What say you as to the necessity of receiving this sacrament ? A. It is not of that absolute necessity, but that persons may be saved without it; yet there is a precept for receiving it, which obliges all adult persons, when they have a fit opportunity ; or else they are guilty of a mortal sin, if it be omitted, out of contempt, or any gross neglect ; and that they foresee they cannot have an oppor- tunity hereafter : but as the ritual expresses, or when the persons are exposed to dangerous temptations, either inward or outward, of losing their faith ; for in such circumstances, they omit the proper means, provided by the law of God to resist them. Q. What ought to be done after receiving con- firmation ? A. We ought to give most hearty thanks to God, for the abundance of grace we have received from him ; to take a firm resolution to spend our lives Christianly, and to profess our faith openly; " for with the heart we believe unto justice, and with the mouth confession is made unto salvation." Rom. x. 9, 10. We ought earnestly to ask of God the fruits of the Holy Ghost, etc. Q. What is the obligation that a Christian takes upon him in confirmation ? A. He lists himself there for a soldier of Christ ; and consequently is obliged, after hav- ing received this sacrament, to fight manfully the battles of his Lord. THE EUCHARIST EXPOUNDED. Q. What is the holy Eucharist ? A. It is a sacrament wherein are contained the body and blood of Christ, under the forms or appearances of bread and wine, given for our spiritual nourishment. Q. By what names is it usually known? A. It was called in the primitive Church, and by the holy fathers Eucharist, which is a Greek word, and signifies thanksgiving ; and is applied to this sacrament, because of the thanksgiving, which our Saviour Christ, offered in the first institution of it, according to St. Matthew xxvi. 27 ; St. Mark xiv. 23 ; St. Luke xxii. 19. And, because of the thanksgiving with which we are obliged to ofi'er and receive this great sacrament and sacrifice, which contains the fountain of all grace, the standing memorial of our redemption, and the pledge of a happy eternity. It is called the Lord's supper, because it was instituted by Christ at his last supper. It is called the Viaticum, as being the bread of a Christian during the journey of this life. It is called the holy communion, because all partakers are joined in faith and love by it. It is called the sacrifice, being by immolation oflfered to God. it6 SACRAMENTS IN GENERAL EXPOUNDED. Q. Is it a memorial, and of what? A. It is in general a memorial of love, being the greatest of legacies. It is a memorial of Christ's passion. It is demonstrative of g^ace present, and prognostic of future glory. Q. How does the eiicharist differ from the rest of the sacraments ? A. First, in dignity ; hence, it is called the hoi}' sacrament. Secondly, it contains the fountain of g^ace. Thirdly, there is a miracu- lous conversion, by destroying the matter. Fourthly, it consists not only in use but in a permanent thing. Q. What figures were there formerly of the eucharist, and how did they represent it ? A. It was prefigured by Melchisedec's oflfering bread and wine, as to the matter ; for Christ was a priest according to the order of Melchi- sedec. As to the effect, it was prefigured by the manna, which had all sorts of delicious tastes. As to the thing contained, Christ's body that suffered, it was prefigured by all the sacri- fices, immolated by the law of Moses. Hence, Christ is called the " Lamb slain from the begin- ning of the world." But the most express figure was the killing and eating of the paschal lamb. The blood of the lamb was sprinkled on their doors, whom the destroying angel spared. So the blood of Christ is sprinkled, to redeem men from sin. Christ again, is called the in- nocent Lamb. Again the paschal lamb was eaten with unleavened bread. Q. What is the faith of the Catholic Church concerning this sacrament ? A. That the substance of bread and wine is changed, by the words of consecration, into the real body and blood of Jesus Christ. That under each form is truly and really the bod}^ and blood ; as also the soul and divinity of Jesus Christ, which by the apostatical union is insepa- rable from his body and blood. That whosoever receives under one kind alone, receives whole Christ, as much as if he received under both. That by dividing the species, the body of Christ is not hurt, but remains entire under the least particle. Q. In what manner is Christ present in this sacrament ? A. By the true and real presence of his divine and human nature, and not in figure only, as some would have it. Q. Is the body of Christ present in the eucharist, after a natural, corporeal, and visible manner, as he was upon earth before he suf- fered ? A. No ; for according to St. Paul, there is a natural body, and there is a spiritual body; so that it may be called a spiritual body in the sense of St. Paul, speaking of the resur- rection of the body, where he says, " it is sown a natural body, it is raised a spiritual body." I Cor. XV. 44. Not but that it still remains a true body, as to all that is essential to a body ; for surely no one will pretend to say that the body of Christ, which is now in heaven, is not the same true and real body which was born of the blessed Virgin Mary, and which suf- fered upon the cross. And as Christ's body has now the qualities of a glorified body, as being spiritualized, so it partakes in some measure of the qualities and properties of a spirit. Therefore, it is easier conceived how Christ's body may be in the sacrament, without extension or greatness of place ; for as a spirit requires no extension for its being, so neither does a body when it is become spiritual and immortal ; and since Christ's body is in the eucharist, in the manner of being, as it was in after his resurrection, viz. : Incorruptible, im- mortal, and impassible, (Christ rising from the dead, dies no more, death shall no more have dominion over him, Rom. vi. 9). So, it is not to be imagined Christ suffers when the sacrament is broken, eaten, and the like. Thus may be conceived how Christ's body may be whole and entire in every part, after the sacred host is divided ; and also, how it may be in many places at once : for though we cannot easily understand this possible to an extended body, remaining in its corporeal manner of being, yet there is no such difficulty in relation to a spirit, or any other thing, in its manner of being like a spirit ; SACRAMENTS IN GENERAL EXPOUNDED. 117 because a spirit has no dependence on place, nor is confined either to it, or by it. Neither is it more strange for Christ to be in the blessed sacrament, and at the same time in heaven, than it was for him to be in heaven, and at the same time on earth, when he appeared to St. Paul ; Acts ix. 29. Nor after all, are our senses to guide us in this, or in any other mystery of faith ; but faith itself viz. : The word of God, of Jesus Christ, who says, " this is my body ; " i Cor. xv. 8. His power and truth make it to be, what he solemnly asserts ; this we believe, as well as all other mysteries upon his word, proposed 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 pleases ; as when he changed Lot's wife into a pillar of salt, Genesis xix. Water into blood. Exodus vii. As likewise water into wine, John ii. 9. Neither is the difiiculty greater here in believing upon God's word, against our senses, than in believing upon God's word, the young man to be an angel, Mark xvi ; Matthew xxviii. The dove and fiery tongues to be the Holy Ghost, Matt, iii.. Acts ii.; when to our senses they appear otherwise. God's word makes things infinitely surer to us, than our senses ; for alas, how often, and easily are our senses deceived? while God's word can never deceive us : we ought therefore, always to submit to it, when we know it to be God's word. Q. How do you prove from God's word the real presence of the body and blood of Christ, to be in this sacrament ? A. I prove it from no less than four diflfer- ent places, in the New Testament, delivered by Christ himself, at the time of his instituting this sacrament, viz., from the 26th chapter of St. Matthew, from the 14th of St. Mark, from the 22d of St. Ivuke, and from the nth of the ist epistle of St. Paul to the Corinthians ; in all these places, Christ himself assures us, that what he gives us in the blessed sacrament, is his own body and blood. First, in the 26th of St. Matthew we read, ver. 26, 27, " And as they were at supper, Jesus took bread and blessed it, and broke it, and gave it to his disciples, and said ; take, and eat, this is my body : and having taken the chalice, he gave thanks, and gave it to them, saying, drink ye all of this ; for this is my blood of the New Testament, which shall be shed for many to the remission of sins." Secondly, In the 14th of St. Mark we read, ver. 22, 23, et 24. " And when they had been eating, Jesus took bread and blessed it, and broke it, and gave it to them, and said ; 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 said to them, this is my blood of the New Testament, which shall be shed for many." Thirdly, In the 2 2d of St. Luke we read, ver. 19, 20. " And when he had taken bread, he gave thanks, and broke it, and gave it to them, saying; this is my body which is given for you ; do this for a commemoration of me. In like manner (he took) also, the chalice, after he had supped, saying ; this chalice is the New Testament in my blood, which shall be shed for you." Fourthly, In the nth of the ist epistle of St. Paul to the Corinthians, we read, ver. 23, 24, 25. " I received from the Lord, that which I also delivered to you, that the Lord Jesus Christ, the night in which he was betrayed, took bread, and giving thanks, broke it, and said : take ye and eat, this is my body, which shall be delivered for you ; do this in remem- brance of me. In like manner also, (he took) the chalice after he had supped ; saying, this chalice is the New Testament in my blood, do this, as often as you shall drink it, in remem- brance of me." Q. Why do you take these words of Christ, at his last supper, according to the letter, rather than in a figurative sense ? A. I have many reasons to offer why we take the words of Christ (which he spoke at his last supper) in their plain and literal sense. First, because, whatever Christ has plainly and expressly said in Scripture, ought to be under- stood by us, in the literal and proper sense of Ii8 SACRAMENTS IN GENERAL EXPOUNDED. the words, where the case will admit of it : this is what our adversaries themselves, either do, or must allow ; otherwise, it is not possible to prove by Scripture, that an3' one text of the Gospel ought to be taken literally and properly. Now, it is certain that Christ has plainly and expressly said in the Scripture that what he iiistituted at his last supper, was the same 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 sacrificed for us, and the blood which he shed for us, was his true and real body and blood : Christ, says St. Paul, gave himself for his Church, Ephesians V. 26. And in another place, St. Paul says, that Christ entered by his own blood into the sanc- tuar}^ Hebrews ix. 12. Therefore, the words of Christ, which he spoke at his last supper, in the institution of the blessed sacrament, ought to be taken in the literal and proper sense of the words. Secondly, when God, speaks in the holy Scripture, with an express design to make kno^^•n to us some new institution or command, upon which our salvation depends ; or to dis- cover some high mystery of faith, which was entirely new to the world, and which was neces- sary for the world to know, but could not be known only from his words ; then, if ever, we have good reason to believe the word of God speaks plainl}', and ought to be taken in the natural and literal sense of the words : now, here, our Saviour spoke those words, this is my bod}', this is my blood, at the institution of a great sacrament upon which our salvation depends, with an express design to reveal a high mystery of faith, which was entirely new to the world, and which was necessary for the world to know, but could not be known to his disciples only from his words. We conclude, then, that his words upon such an occasion, ought in all reason to be understood in the plain, obvious, and literal sense; especially, since there is no absurdit}'^ or contradiction in the literal sense, which can oblige us to have recourse to a figurative meaning, since there is nothing in the belief of the real presence, but what is clearly within the sphere of infinite power ; nay, it is an easier thing to comprehend that God can change one thing iuto another, than make all things out of nothing, as he did the world. Thirdly, because Christ was af that time making a covenant which was to last to the end of the world. He was enacting a law, which was to be for ever observed in his Church, He was instituting a sacrament, which was to be frequented by all the faithful. In fine, he was making his last will and testament, and therein beqiieathing to his disciples, and to us all, an admirable legacy and pledge of his love. Now, such is the nature of all these things, viz.: Of a covenant, of a law, of a sacrament, of a last will and testament, that he who makes a covenant, a law, a last will and testament, etc., alwaj'-s designs that what he covenants, appoints, or ordains, should be rightly observed and ful- filled ; so, of consequence, he always designs that it should be rightly vinderstood, and therefore he always expresses himself in the most plain and clear terms. This is what all wise men ever observe in their covenants, laws, or last wills, industriously avoiding all obscure expres- sions, which may give occasion to their being misunderstood. This is what God himself observed in the old covenant, in all the cere- monies and moral precepts of the law; all are expressed in the most clear and plain terms. It then can be nothing less, than impeaching the wisdom of the Son of God, to imagine that he should institute the chief of all his sacra- ments, under such a form of words, which in their plain, natural, and obvious meaning, imply a thing so widely different from what he gives therein, as his own body is from a bit of bread ; or in fine, to believe that he would make his last will and testament in words, affectedly ambiguous and obscure; which if taken accord- ing to that sense, which the}' seem evidently to express, must lead his children into a pernicious error concerning the legacy, which he bequeaths them. In effect, it is certain that our Saviour Christ, foresaw that his words, would be taken according to the letter, by the greatest part of SACRAMENTS IN GENERAL EXPOUNDED. 119 Christians ; and that the Church, even in her general councils, would interpret his words in this sense. It must be then contrary to all probability, that he, who foresaw all this, would affect to express himself in this manner in his last will, had he not really meant what he said; or that he should not have somewhere explained himself in a more clear way, to prevent the dreadful consequence of his whole Church's authorizing an error, in a matter of the greatest importance ; particularly when he was then speaking alone to his beloved Apostles and bosom friends, to whom he was always accus- tomed to explain in clear terms (as St. Mark assures us) whatever was obscure in his par- ables or other discourses to the people. Chap. iv. ver. 11 et 34. Fourthly, because I have the authoritj' of the best and most authentic inter- preter of God's word, viz.: The holy Catholic Church, which has always understood these words of Christ, in their plain literal sense, and condemned all those who have presumed to wrest them to a figurative one : witness the many synods held against Berengarius, and the decrees of the general councils of Lateran, Con- stance, and Trent. Now, against this authority, the Scripture assures us, the gates of hell shall never prevail. St. Matt. xvi. ver. 18. And with this interpreter, Christ has promised that he and the Holy Ghost, the spirit of truth, will abide for ever. St. Matt, xx ; St. John xiv. Q. But are not many of Christ's sayings to be understood figuratively, as when he says, I am the door, I am the true vine, etc. ? Why then may not the words of the institution of the last supper be also understood figuratively? A. It is a very bad argument to pretend to infer, that because some of Christ's words are to be taken figuratively, therefore all are to be taken so : at this rate an Arian might pretend that when our Saviour in holy Scrip- ture is called God, and the Son of God, it is onl}'^ figuratively, because he is in other places figuratively called a door, a vine. There is a manifold disparity between the case of the expressions you mention, viz.: I am the door, the vine, etc., and the words of the last supper, this is my body, this is my blood. First, because the former is delivered as parables and simili- tudes, and consequently as figures ; the latter are the words of a covenant, sacrament, and last will, and therefore are to be understood accord- ing to their most plain and obvious meaning. Secondly, because the former are explained by Christ himself in the same place in a figura- tive sense, but the latter are not. Thirdly, because the former are worded in such a manner as to carry with them the evidence of a figure, so that no man alive can possibly take them in any other than a figurative meaning : for who will pretend to say that our Saviour was really a door, or a vine-tree ? but the latter are expressed, and so evidently imply the literal sense, that they who have been the most desir- oiis to find a figure in them have been puzzled to do it. This was the case of Luther him- self, as we learn from his epistle to his friends at Strasburg.* And of Zuinglius, as we learn from his epistle to Pomeranus. f Q. But may not the sign or figure be called by the name of the thing signified ? And have we not instances of this in Scripture ? A. In certain cases, when a thing is already known to be a sign or figure of something else, which it signifies or represents, it may indeed be said according to the common laws of speech, and the use of the Scripture, to be such or such a thing, that is it signifies or represents such a thing ; as in the interpreta- tion of parables, ancient figures and the like. But it is not the same in the first institution of a sign, or figure, because when a thing is not known beforehand to be a sign or representa- tion of some other thing, to call it abruptly by a foreign name, would be contrary to all laws of speech, and both absurd and unintelligible, as if you should say that a morsel of bread is London bridge, or that a bit of cheese is Can- terbury church ; because by an art of memory they put you in mind of those buildiugs : but this would be justly censured as nonsensical * Tom. 5, fol. 502. t Fol- 256- I20 SACRAMENTS IN GENERAL EXPOUNDED. and unworthy of a wise man : just so it would have been if our blessed Saviour at his last supper, without acquainting his disciples before- hand, that he designed to speak figuratively, should have abruptly told them, this is my body, this is my blood, had he not meant that they were really so. For abstracting from the change which Christ was pleased to make in the elements by his Almighty word, a bit of bread has no more similitude to Christ's body than a morsel of bread has to London bridge ; so that nothing but the real presence of Christ's body and blood, could verify his words at his last supper, or vindicate them from being highly absurd and unworthy the Son of God. Q. But do not these words which our Saviour spoke, viz. : Do this in remembrance of me, Luke xxii. 19, determine his other words to a figurative sense ? For the remem- brance or commemoration of a thing supposes it to be absent. A. These words, do this in remembrance of me, inform us, indeed, of the end for which we are to oflFer up, and receive the body and blood of Jesus Christ, viz. : For a perpetual commemoration of his death and passion, as St. Paul teaches us, i Corinthians xi. 26. But they no ways interfere with those other words, this is my body, and this is mj' blood ; so as to explain away the real presence of Christ's body and blood. It is certain, St. Matthew and St. Mark never looked upon those words, do this in remembrance of me, as a necessary explication of the words of the institution, this is my body, this is my blood, as any ways altering or qualifj'ing the natural and literal meaning of them; since they have in their gospels quite omitted those words, do this in remembrance of me. As to what 3'ou allege, that the remembrance of a thing sup- poses it to be absent, I answer, that whatso- ever things we may be liable to forget, whether really present or really absent, may be the object of our remembrance ; for what can be more intimately present to us than God, and yet the Scripture commands us to remember our Creator, Ecclesiastes xii. i, though in him we live, move, and have our being, Acts xvii. 28. So that this command of remembering Christ, is no ways opposite to his real pres- ence : but the most that can be inferred from it is, that he is not visibly present ; which is very true ; and therefore, lest we should forget him, this remembrance is enjoined. Q. But notwithstanding all that has been said, is it not the greatest absurdity, and even blasphemy, to say that a man can make his God, or that a priest can turn a wafer, or a bit of bread into his Saviour? A. It never was the belief of the Catholic Church that the bread is changed by the priest into the body and blood, soul and divinity, of Jesus Christ. We believe, indeed, as I have already said, that by the almighty power of God, making use of the ministrj'^ of the priest, the bread is changed into the body of Christ : but we neither do nor ever did believe and teach, that the bread, which is a material substance, is changed into the soul, which is a spirit ; much less do we believe and teach that it is changed into the divinity; nay, we believe it to be blasphemy, and heresy, to imagine any such thing : we believe, it is true, that the body and blood, soul and divinity, of Jesus Christ, are truly and really present in the blessed sacrament, and that Christ is con- tained whole and entire under either kind ; not that the bread and wine are changed into Christ's soul or divinity; but that the bread and wine are only changed, or converted into his body and blood ; however, by the natural connexion b}- which Christ's body and blood (which is now risen from the dead to die no more) is always accompanied with the soul, and the divinity with both body and soul, by reason of the hypostatical union of the divine and human nature in Christ; we therefore believe that Christ's soul and divinity are also present, not by change or con- version, but by concomitance.* Therefore it is not our belief, that a priest can make his God, etc, Q. Have you any thing more to add by way •Sec Cone. Trid. Sess. xiii. C. 3 et 4. SACRAMENTS IN GENERAL. EXPOUNDED. 121 of proof out of Scripture, in favor of the real presence of the body and blood of Christ in the blessed sacrament? A. Yes, I have several more strong proofs, as, first, from the words of Christ spoken to the Jews in the sixth chapter of St. John ; and secondly, from the first epistles of St. Paul to the Corinthians, the tenth and eleventh chapter ; thirdly, from the ancient figures of the encharist, which demonstrate that there is something more noble in it than bread and wine, taken only in remembrance of Christ ; fourthly, from the unerring authority of the Church in her deci- sions, in relation to this controversy ; all which I shall here pass over for brevity sake, since they are already excellently well ex- plained by an eminent divine, in a book entitled, " The Catholic Christian," etc. Q. Besides these arguments from Scripture and Church authority, have you any thing else to allege in proof of the real presence ? A. Yes, first, the authority of all the ancient fathers, whose plain testimonies may be seen in an appendix to a book entitled a Specimen of the Spirit of the Dissenting Teachers, etc. Secondly, the perpetual consent of the Greeks, and all the oriental Christians demonstrated by Monsieur Arnaud, and others, in a book entitled. La Perpetuite de la Foy, etc.* Con- firmed by the authentic testimonies of their patriarchs, archbishops, bishops, abbots, etc. By the writings of their ancient and modem divines : and by all their liturgies : and even acknowledged by many Protestant writers. See Sir Edwin Sandy's relation of the religion of the west, p. 233. Dr. Potter's answer to charity mistaken, p. 225. Bishop Forbes on the Euch- arist. Dr. Nicholai of the kingdom of Christ, etc.f Now, what can be a more convincing evidence of this doctrine's having been handed down by tradition from the Apostles, than to see all sorts of Christians, who have any pre- tensions to antiquity, agreeing in it. Thirdl}', both ancient and modern Church history fur- nishes us with many instances of miracles, the 'h-y. C. JO, II, et 13, T. i. t L. i. C. 3, P. 22. best attested, which from time to time have been wrought in testimony of this same truth, of which in divers parts of Christendom there are standing monuments to this day. My last proof is, from the doctrine of the Church of England, as it is delivered in her catechism, which is printed in the common prayer book, which acknowledges that the body and blood of Christ are verily and indeed taken and received by the faithful in the Lord's Supper. This is the doctrine of the Church of Eng- land, which expresses the real and substantial presence of Christ's body and blood in the sac- rament, as fully as any Catholic can do : for if verily and indeed be not the same as really and truly, and of as full force to exclude a mere figura- tive presence, I confess I am yet wholly ignorant of the signification even of the most common words ; and it will be impossible to know what men mean, even when they deliver themselves in the plainest terms. So that it must either be owned that the words of Christ's institution import a real and substantial presence of his body and blood, even according to Protestant doctrine, or we must suppose the Church of England guilty of a most scandalous equivoca- tion or gross contradiction ; for how that can be verily and indeed taken and received which is not verily and indeed there, is a greater mystery than transubstantiation. Q. You have satisfied me as to this point: but pray what is the doctrine 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 Christ made use of; and without them the consecration is not valid, Q. Why are bread and wine made use of? A. It is in the first place, the divine will. Again, by reason of the analogy, with respect to the end and effect. They signify a spiritual nourishment. They represent Christ's passion, or separation of his blood from his body. Q. Is bread to be leavened or unleavened ? A. It is certain that Christ used unleavened bread, because he celebrated the last supper on 122 SACRAMENTS IN GENERAL EXPOUNDED. the first day of the Azyms, or unleavened bread : see St. Matt. xxvi. 7, 17 ; St. Mark xiv. 12 ; St. Luke xxii. 7, when the Jews were for- bid, under pain of death (as we read in Exodus xii. 15, etc.), to eat any leavened bread, for those seven days ; nay, they were even forbid to keep it in their houses. However, there is no divine precept. Hence, the Greek Church are allowed to consecrate in leavened bread. Q. Is water to be mixed with the wine ? A. Yes, by the Church precept ; and, it is probable after Christ's example. Water repre- sents the water which flowed from our Saviour's side : not but that consecration without water is valid. Q. Is the consecration valid in wine only, or bread only? A. Yes ; but there is a divine precept not to separate them, from these words of Christ, " Do this for a commemoration of me," etc., St. Luke xxii., i Cor. x. Besides, unless they are consecrated together, they do not represent Christ's passion distinctly. Q. What is the form of this sacrament? A. The sufficient and necessary form of the consecration of bread, are these words : " This is my body : " of wine, " This is the chalice of my blood, of the new and everlasting testament, a mystery of faith, which shall be shed for you and for many, to the remission of sins." The prayer, and words before and after, are only necessary, by reason of the Church precept. These forms are known by the Scripture and constant doctrine of the fathers : for, as the catechism of the council of Trent argues, " Do thts,^''* falls upon the words, as well as upon the signification. Q. What is transubstantiation ? A. It is the conversion or change of the bread and wine into the body and blood of Christ. Q. In what manner is this performed? Is the substance of bread and wine annihilated ? Is Christ's body created anew, or does it for- sake Heaven ? *Hoc facite. A. No : it is done by a total change of one substance into the other, by the almighty power of God, to whom nothing is hard or impossible ; who daily changes bread and wine, by digestion, into our body and blood. Q. How can there be a change of substances, seeing that on one hand, the bread and wine still remain in their natural properties, viz. : Their quality, extension, color, and taste ; they are tangible, they retain their usual property of nourishing, nay, they are subject to corruption. Are Christ's body and blood subject to these affections ? Are they extended, are they seen, touched, can they be moved, or subject to cor- ruption ? A. What appears to the senses are not the substance, but only the accidents of bread and wine ; and even local extension is not essential to a body ; so that, though the substance of bread and wine are changed, they still retain their natural properties, under the new sub- stance, into which they are miraculousl}'^ chauged. Now, these properties, which are still retained, belong not to Christ's body and blood immediately, but are the accidents of the former substance. Hence extension, motion, visibility, tangibility, nourishment, and corruption, are not ascribed in Christ's body and blood, only in- directly, and in appearance. Q. By this transubstantiation, the evidence of all our senses, and reason too, seems to be destroyed, which God bestowed upon rational creatures, as a rule or guide to judge of all matters whatever; so that they cannot be de- ceived without injury to the divine goodness and veracity, in providing us with a deceitful guide. A. The senses are commonly the mediums of true information, but in no cases the judges; judgment being an act of the understanding. However, in some cases, the senses are not proper mediums or true informers, being detected of ' false information, both in natural and super- natural things. For instance, our sight gives false information concerning the bigness of the celestial bodies, that the stars are no bigger than walnuts, and the sun no bigger than a plate, SACRAMENTS IN GENERAL EXPOUNDED. 123 when at the same time they are bigger than the whole earth. The senses all gave a wrong in- formation concerning the divine nature of Christ, as also that he who appeared to the women in the monument was a man, although the Scripture says he was an angel. St. Mark xvi. ; St. Matthew xxviii. In the same manner, the reasoning faculty is not a true judge,when it is under the direction of ignorance, passion, malice etc. There is a distinction to be made between the faculty of reason and the right use of it. For instance, the faculty of reason is a false informer, when it pretends to penetrate into the mysteries of faith. Hence, both the senses and reasoning, though in other things true informers, yet in mysteries of faith are liable to mistake, as in the trinity ; so that, though our senses speak bread and wine ; faith and reason, rightly made use of, correct their information : for to say you would believe your senses rather than God, is blas- phemy. Q. Do not miracles entirely depend upon the testimony of the senses ? Why then shall we not believe that to be only bread, where all our senses declare it to be so ? A. We believe not miracles, purely upon the testimony of the senses, but from reason. But the case is not parallel. In miracles, there is no contrary circumstance or precept, to neglect their information ; but in the eucharist, we are to believe Christ's words, which are inconsistent with the information of sense. In many cases, all our senses are wrong informers, as reason tells us; and why should we depend upon them, when both faith and reason inform us of their misrepresentation ? Q. When Christ changed water into wine, the people judged there was the substance, from the qualities it had of wine. If therefore bread retains the same qualities, we may con- clude it has the substance. A. The case is not parallel. The testimony of the .senses was sufficient to convince them it was true wine, since there was no circumstance or words made use of by Christ, to signify there were only the accidents or species of wine in the substance of water. Now, in the eucharist, the words of Christ, " This is my body," can- not be verified, if the substance of bread remained : otherwise, our Saviour should have said, " In this bread is my body, and in this wine is my blood : " but as our Saviour said no such thing, but on the contrarj;- absolutely declared that what he gave to his Apostles was his body, in this latter case the senses cannot be true informers. Q. By what power is this change made, and why is it called transubstantiation, seeing there is no such Avord in the Scriptures ? And why may not the Lutherans' opinion be allowed, who affirm, there is consubstantiation, that is, that both the substance of bread, and Christ's body, are present ? A. We have it by constant tradition, that the change is made by the words pronounced in consecration, whereby God himself acts as prin- cipal, and the priests as instrumental, in the person of Christ ; and therefore the priest does not say, " This is the body of Christ ;" but " This is my body." It is true, there is no such word as transubstantiation in the Scrip- ture, in express terms, but only equivalently, and therefore the council of Trent says, it is a proper word to express that mystery. In the same manner, there are no such words in the Scripture as consubstantiation, trinity, person, or original sin, but all are found there equiva- lent. As for consubstantiation, condemned by the council of Trent, against the Lutherans, it does not verify Christ's words ; for then he should have said, "Here is my body."* So there is a necessity of a change, by transub- stantiation. This is what many learned Prot- estants have urged against Luther and his fol- lowers. See the Bishop of Meaux's History of the Variations of the Protestant Churches.f Q. Is not the eucharist often called bread after the consecration? And why, if it is not really bread ? A. It is still called bread, and nothing can be more agreeable to the common practice of * Hie est Corpus meum. f Lib. ii. Numb. 31, 32, 33. 124 SACRAMENTS IN GENERAL EXPOUNDED. men, and the rules of speech. First, because it has to our senses all the natural appearances and effects of bread and wine : for this reason, angels, in the Scripture, are called men. Joshua V. 13; Genesis xix ; Luke xxiv. 4; Acts i. 10. Secondly, because it was bread and wine before consecration. Thus God said to Adam, " Dust thou art, and unto dust thou must return," Genesis iii. 19. Aaron's rod, which was changed into a serpent. Exodus vii. 10, is still called a rod, because made from it. Thirdly, it is called bread, because it is the bread of life, the spiritual food and nourishment of the soul. Q. But what will you say to our Saviour's calling the sacrament the fruit of .the vine? St. Matt. xxvi. 29. A. If it were certain our Saviour had so called the consecrated wine of the blessed sac- rament, it would prove no more than St. Paul's calling the consecrated host, bread; i Cor. x. 11, that is it would only show 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 consecrated from wine. But there is all the reason in the world to think, that this appellation of " the fruit of the vine " was given by our Saviour, not to the consecrated cup or chalice, but to the wine of the paschal supper, which they drank before the institution of the sacrament : this will appear evident, from the 2 2d chapter of St. Luke, to any one who will but read, from the 14th verse to the 21st, where it is plain ; that it was not the sacramental cup, but that which was drank with the passover, to which our Saviour gives the name of " the fruit of the vine. Q. The ancient fathers often called this sacra- ment a figure and sign, which seems not to import grace present. A. It cannot be a sacrament, without being a figure or sign ; but the fathers in no place call it a symbol or figure only ; so as to deny or ex- clude the verity and substance of Christ's body and blood from being contained under them. The eucharist is called the sign or figure of Christ's body, upon account of the species, which represent it not as absent, but really present. Hence Tertulliau says, Christ did not doubt to say, " This is my body," when he gave the figure of his body ; so divines say, it is a full figure, not an empty one.* Q. Which are the articles of faith that follow from the real presence, and are defined by the Church ? A. First, against the Lutherans, that the reality subsists without the use, and not only while it is taken. Again, that every particle contains the true body and blood, in the conse- cration of both species. Again, that the soul and divinity of Christ are also present. Again, that the body and blood are present, by force of the words of consecration, and both present under each species, by concomitance. Again, that Christ, in the sacrament, is to be adored with divine worship. That when the species are divided or broken, the whole body of Christ is in every particle, but undivided in itself. That when the species are corrupted, the body of Christ is not corrupted, but ceases to be present. Lastly, that the body of Christ is not every where as the Ubiquitarians affirm, but only in heaven locally, and in the eucharist sacrameutally. Q. What is the principal effect of the eucha- rist? A. To bestow nutritive grace, and in greater plenty than any other sacrament : though it does not confer first grace, but supposes it already given by penance. Hence, remission of sin is not the proper effect. The eucharist, as a sacrament, only profits those who receive it.f But, as it is a sacrifice, it profits others. Venial sins hinder not the nutritive grace : yet they slacken the growth of virtue like a bad soil. Q. Who are rightly disposed to receive the eucharist ? A. Divines distinguish three sorts of per- sons. First, such as receive the sacrament only, without the effect. Secondly, those who receive the effect only by faith, and ardent * Figura plana o vacua, t Ex opere operaiu. SACRAMENTS IN GENERAI. EXPOUNDED. 125 charity, not having an opportunity to receive the sacrament itself: yet these do not receive the proper sacramental grace. Thirdly, such as receive both the sacrament and the effect. The first communion is called sacramental only, the second spiritual only, the third sac- ramental and spiritual. Hence it is defined by the council of Trent,* that faith alone is not a sufiicient preparation ; but there must be a true contrition, and not a supposed one, but acquired by confession if there be an oppor- tunity of having a confessor : all which are required by St. Paul, when he says, " Let a man prove himself, and so let him eat of this bread, and drink of this cup ; for he who eats and drinks unworthily, eats and drinks dam- nation to himself, not discerning the body of our Lord." i Cor. xi. 28. The Church so expounds the preparation that is required. Again, this precept of confessing extends even to priests, who are obliged by oflEce to cele- brate, unless a confessor is wanting ; and then the council of Trent says, they are to make an act of contrition, and afterwards quam primum confiteri^ which words, as Pope Alexander Vllth declares, import the first opportunity, and not the stated time of the. priest's usual confession. In fine, in order to receive the blessed sacra- ment worthily, and the eflFects thereof, we must be in the state of grace, that is, free from all mortal sin, and affection to venial. We must also approach with a right intention : first, to glorify God, and give him thanks for so great a favor and blessing, in bestowing upon us his only Son ; secondly, to strengthen our souls in spiritual life, and to gain an increase of charity and all other virtues ; and thirdly, to obtain the grace and assistance of Almighty God, in order to correct all our fail- ings and imperfections, and to overcome such and such temptations. Q. How is fasting required in the case of communion ? A. There is an ecclesiastical precept (which St. AugTistinef says, was all the Church over in • Sess. xiii. Can. xi. f Epist. ad Janu. 54, alias 118, n. 6. his time) that no communicant should either eat or drink from the midnight before. Yet St. Augustine observes, that on Maundy-Thurs- day, it was a custom to receive not fasting, in honor and memory of Christ's last supper. How- ever, when the sacrament is given, by way of viaticum, in danger of death, fasting is not necessary. i 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 ; because, as I said before, undei- either kind is contained both the body and blood of Christ. Q. Yet, methinks, the precept is divine, and that it falls upon both eating and drinking, which requires both kinds. For in the first place, the institution was such, and the Apostles received at Christ's hands in both kinds. Again, it was expressed by these words, unless you eat the flesh of the Son of Man, and drink his blood, you shall not have life in you, St. John vi. 54. Besides, it was the practice in the primitive ages, to receive both kinds. Again, Pope Gelasius I. who lived in the fifth century, commanded communion under both kinds. A. It is owned, both kinds were given to the Apostles at the institution, but every circum- stance at the institution was not a divine pre- cept. As to the words," unless you eat and drink," John vi. 54, they are not to be understood of the distinct actions, but only of partaking of the body and blood: for in the same chapter, life everlasting is promised to those who eat only; " he that eats of this bread, shall live for ever," verse 59. Again, " if any one eateth me the same shall also live by me," verse 58. You see eating alone will suffice. Again, the Scrip- ture, in many places, speaking of the holy com- munion, makes no mention of the cup; see St. Luke, etc., chapter xxiv. 30, 31; Acts ii. 42, 46, et chap. XX. 7. Besides, it is to be observed, that whosoever receives the body of Christ, must certainly receive his blood at the same is6 SACRAMENTS IN GENERAL EXPOUNDED. time, since the body which he receives is a living body (for Christ can die no more, says St. Paul,) Rom. vi. 9, which cannot be without his blood : there is no taking Christ by pieces ; whoever receives him, receives him wholly. So that the faithful are no ways deprived of any part of the grace of this sacrament, by receiving in one kind only : and the reason is, because the grace of this sacrament being annexed to the real presence of Christ, who is the fountain of all grace ; and Christ, being as truly, and really present in one kind, as in both; conse- quently, he brings with him the same grace to the soul, when received in one kind, as he does when received in both. Again, many learned Protestants have acknowledged, that there is no command in Scripture, for all to receive in both kinds. See Luther in his epistle to the Bohe- mians. Bishop Forbes, lib. 2. de Euch. cap. i. 2. White, Bishop of Ely, in his treatise on the Sabbath, p. 97. And Bishop Montague, Orig. p. 97. But abstracting from what has been said, our adversaries have no reason to object against us, for defrauding the laity of part of the grace of the sacrament; since 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 ancient fathers give an account, that in time of persecution. Christians took only the consecrated bread, which they carried home with them. Also, abstemious persons, who had an aversion to wine, only received the consecrated bread. Again, infants received only the consecrated . wine. Pope Gelasius, indeed, ordered both (cinds to be given, in order to detect the Mani- cheans, who abstained 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 Gelasius's prohibition ; but afterwards, in Pope Leo the second's time, it was free to communicate in one, or both kinds. Q. When did the custom of communicating in both kinds, cease, and what i easons were there to order only one kind ? A, It ceased by degrees. And the reasons were these: first, there was danger of great irreverences, by spilling the consecrated wine, when the communicants were very numerous. Secondly, lest the wine being reserved for the sick, it should grow sour and be corrupted. Thirdly, to confound those heretics, who believed Christ's body was without his blood. And lastly, this discipline of the Church was con- firmed by the general council of Constance, in the year 1414; to put a stop to the Hussites, and other heretics, who held that both kinds were of divine precept. Q. Can the Church still order or permit both kinds to be received ? A. Yes, if she shall judge the reasons to be sufficient. Q. But did not Christ expressly command the receiving in both kinds, when he said, drink ye all of it ? Matt. xxvi. xxvii. A. These words were addressed to the twelve Apostles only, no other being present at the last supper, and the precept was by them all fulfilled ; " and they all drank of it." St. Mark xiv. 23. And this command is constantly observed by the bishops and priests of the Catholic Church, as often as they consecrate. But this is no more an argument for the laity's being obliged to drink the cup, than their being obliged to consecrate, to forgive sins, or preach the gospel; St. Luke xxii. 19; St. John XX. 22 ; St. Matt, xxviii. 19. Be- cause we find in the Scripture, Christ com- manded the Apostles so to do. Q. Are priests obliged to receive both kinds ? A. Yes, when they consecrate ; and the reason is, because the eucharist is a sacrifice, as well as a sacrament. Now, unless both kinds are consecrated and offered by the priest, and received, it does not represent Christ's passion. Q. May not deacons consecrate ? A. By no means : do this, * was directed to *Hoc facite. SACRAMENTS IN GENERAL EXPOUNDED. 127 bishops and priests only. However, deacons may be the extraordinary distributers of the sacra- ment ; as it was sometime a practice in the primitive ages. Q. What is a sacrifice, and how does that appellation agree with the eucharist? A. A sacrifice, properly so called, is an external oblation or ofifering made to God alone, by a lawful minister, with a change in the thing offered by consumption, in testi- mony of his supreme power. Now this agrees with the eucharist, because the eucharist is "n oblation of the body and blood of Jesus Christ, oflfered under the outward and sensible signs of bread and wine, to God alone, by the ministry of the priests of the Church, law- fully consecrated and empowered by Christ ; and this oblation is accompanied with a real change and destruction of the bread and wine, by the consecration of them into the body and blood of Christ, and a real exhibiting of Christ our victim, heretofore immolated upon the cross, and here mystically dying, in the separate consecration of the two different spe- cies ; and this oblation is made to God, to acknowledge his sovereign power, to render him our homage, and for all other ends for which sacrifices are offered to his divine Majesty. Q. What are the ends for which sacrifice in the old law was offered, and is still to be offered, to God ? A. For these four ends. First, for God's own honor and glory, by acknowledging his sove- reignty, and paying him our homage. Secondly, to give God thanks for all his blessings. Thirdly, to beg pardon for our sins. Fourthly, to obtain grace and all blessings from his divine Majesty. Q. Have the servants of God, from the beginning of the world, been always accustomed to honor him with sacrifices ? A. Yes, they have. Witness the sacrifice of Abel ; Gen. iv. The sacrifice of Noah ; Gen. viii. The sacrifice of Melchisedec ; Gen. xiv. The sacrifices of Abraham ; Gen. xv. et xxii. The sacrifices of Job, i. et xiii. And the many different kinds of sacrifices prescribed in the law of Moses. Q. How is a sacrifice, properly so called, dis- tinguished from other oblations, viz.: Prayer, good works, and a contrite heart ? A. These want requisites, viz. : They are either spiritual oblations only, or are not offered only by a priest ; nor is there any change to testify God's supreme dominion. Q. How many kinds of sacrifice belonged to the old law? A. Chiefly five : first, holocaust, where the whole was consumed or burnt, and thereby given fully to God without reserve, for the more perfect acknowledgment of his sovereignty. Secondly, propitiatory, or sin-offerings, for ap- peasing God's anger and remitting sin. Thirdly, eucharistic, for returning thanks. Fourthly, impetratory, for obtaining blessings ; and fifthly, pacific, or peace-offerings, which were both eucha- ristic and propitiatory. Q. Why are all those sacrifices now abol- ished ? A. Because, they were but figures of the sacrifice of Christ ; and therefore, were to give place to his sacrifice, 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 Christ's passion, and of the eucharist. Q. What is the mass, and from whence is the word derived ? A. The mass, in one sense, may be called the liturgy of the Catholic Church ; but, prop- erly speaking, it is the sacrifice, or oblation of Christ's body and blood, under the appearance, or species, of bread and wine : and consists in the consecration of the bread and wine, into the body and blood of Christ ; and the offering up of this same body and blood to God, by the ministry of the priest, for a perpetual memorial of Christ's sacrifice upon the cross. As to the word mass, some are of opinion that it comes from the Hebrew word missach, which signifies a voluntary offering; Dent. xvi. 10. 128 SACRAMENTS IN GENERAL EXPOUNDED. But others are of opinion, tliat it is derived from the Latin word, missio, or ruissa, that is, dismission, or sending away ; because the cate- chumens and others, were formerly dismissed, as not being permitted to be present at this sacrifice, only from the beginning till the offer- tory, and the gospel and sermon being ended, the deacon publicly said, ite missa est, go out all you who are infidels, catechumens, and peni- tents : for the mass of the faithful is now to begin. Hence, at the end of the mass, the words, ite missa est, are still retained, and now the meaning is, depart, for the mass is ended. But be this as it will, the name is of very ancient use in the Church, as appears from St. Ambrose, St. Leo, and St. Gregory.* Q. How does the sacrifice of the mass differ from the sacrifice Christ made upon the cross ? A. There is no difference as to the host, or thing offered, nor as to the principal priest who offers ; the chief offerer being Christ himself The difference therefore is only in the manner of the offering, the one was bloody, the other unbloody ; for in the sacrifice of the cross Christ really died, and therefore it was a bloody sacrifice ; in the sacrifice of the mass, he only dies mystically, inasmuch as his death is rep- resented in the consecrating apart the bread and wine, to denote the shedding of his sacred blood from his body at the time of his death, and therefore this is an unbloody sacrifice, and of course a commemorating sacrifice, which has all its virtue from the sacrifice of the cross. Q. Is the sacrifice of the mass offered to saints ? A. No ; only to God ; the saints are only mentioned, to give praise, and thanksgiving to God for them, and that they may join in prayer with us, and for us. Q. Is the mass a true and proper sacrifice? A. Yes, it is. Q. How can it be a true and proper sacri- fice, since a true sacrifice requires a change, or mactation, or immolation, in the thing offered ? *St. Amb. Iv. 2, Epis. 14, ad sororem. St. I/CV. Epis. 81, ad dios- cortL St Greg. Horn. 6, in Evang. now in the mass these things are not to be found. A. In bloody sacrifices a mactation, or slay- ing, was necessary, but not in others ; Mel- chisedec's was a true and proper sacrifice, and so were the pacific sacrifices of the old law ; however, in the sacrifice of the mass there is a real change, by the real conversion of the bread into his body, as also a mystical immola- tion or death ; when the body and blood, are, as it were, separated by distinct consecrations. Q. Have you any texts of Scripture for proof of the sacrifice of the mass ? A. Yes ; besides many figures of this sacri- fice in the Old Testament (of which the most evident is that of the bread and wine offered to Melchisedec, the priest of the most high God; according to whose order, Christ is said to be a priest for ever. Gen. xiv. i8. Psalm ex. And that as the holy fathers* take notice by reason of this new sacrifice of the eucharist) we have the prophecy of Malachi i. lo, ii, where God, rejecting the Jewish sacrifices, declares his acceptance of the sacrifice or pure offering, which should be made to him in every place among the Gentiles ; which text the ancient fathers, both Greek and Latin, urge to show that the eucharist is a sacrifice. See St. Jus- tin, St. Irenseus, St. Chrysostome, St. Augus- tine, etc.f In the New Testament St. Paul tells us, that under the new law we have an altar (and consequently a sacrifice) whereof they have no right to eat who serve the tabernacle, Heb. xiii. lo, that is, they who continue in the service of the old law. And in the loth chapter of his ist epistle to the Corinthians, from the 14th verse to the 21st, he makes a parallel between the partakers of the Chris- tian sacrifice, and those who partake of the Jewish or heathenish victims, so as evidently to suppose, that the Christian table, which he mentions, verse 21, is an an altar where Christ is mystically immolated, and afterwards eaten * See St. Cypr. epist. 63. St. Chryst. Horn. 35 St. Jerom. epist. 126, ad Evan. St. Aug. Cone, i, in Ps. 33. L. 15. de Civ. Dei., etc. t St. Just in Dial, cum Trypho. St. Irenae. L. 4. C. 32. St. Chryst in Ps. 92. St. Aug. L. 18. de Civ. Dei. C. 35. ^^--g^ THK DKSCENT FROM THE CROSa Consider the sighs and tears of the Virgin Mother, with what pangs she embraced the bloody remains of her beloved Jesus. Here unite your tears with those of His disconsolate Mother. Reflect that your Jesus would not descend from the cross until He consummated the work of redemption, and that at His departure from as well as His entrance into the world He would be placed in the bosom of His beloved Mother. Hence learn constancy in your pious resolutions ; cleave to the standard of the cross. Consider with what purity that soul should be adorned, which receives in the blessed Sacrament of the Eucharist Christ's most sacred Body and Blood. VISION OF OUR LORD TO ST. FRANCIS OF ASSISI. In the year 1221, while the saint was praying with fervent devotion, Jesus appeared to him and said : " Francis, demand what thou wilt for the salvation of nations." SACRAMENTS IN GENERAL EXPOUNDED. 129 by the faithful, as in the Jewish and heathen- ish sacrifices, the victim was first oflFered on the altar, and then eaten by the people. From whence the Apostle St. Paul infers, verse 16, that they who were partakers of this great sac- rifice of the body and blood of Christ, ought not to be partakers with devils, by. eating the meats sacrificed to idols. The sacrifice of the mass is also mentioned in the Acts of the Apostles, xiii. 2, where we read in the Protes- tant Testament, As they ministered to the Lord, and fasted, etc. In the Greek original it stands thus. As they were sacrificing {Aeztotir- goimta7i) to the Lord and fasting, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. Where the Greek word, which we have rendered in English, sacrificing, is the self same which to this day is used by the Greeks to express the sacrifice of the mass. Besides these arguments from Scripture, for the sacrifice offered to God in the blessed eucharist, we have the authority and perpetual tradition of the Catholic Church, from the days of the Apostles. Witness the most ancient liturgies of all churches and nations. Witness the manifold testimonies of councils, and fathers of all ages. Witness the frequent use in all Christian antiquity, of the names of altar, sacrifice, oblation, priest, etc. Witness, in fine, the universal consent of Christians of all denominations before Luther's time, in offering up the eucharist as a sacri- fice ; which is a matter of fact that cannot be contested. Q. But does not St. Paul say, that Christ, by one offering, viz., that of the cross, hath perfected for ever them that are sanctified? Heb. X. 14. What room then can there be for the sacrifice of the mass ? A. What the Apostle says is certainly true, that the sacrifice of Christ upon the cross, is that one offering by which we are perfected for ever ; because the whole world was redeemed by that one sacrifice, and all other means of our sanctification or salvation have their force and eflEcacy from that one offering : yet as that 9 one offering, by which Christ bath perfected for ever them that are sanctified, is no way injured, by his supplications, which as man he makes for us to his Father in heaven ; where, as the same Apostle tells us, he ever liveth to make intercession for us, Heb. vii. 25, so neither is it any ways injured, but highly honored by the representing of the same offering to God in the sacrifice of the altar. Q. But St. Paul tells us that Christ does not offer himself often, Heb. ix. 25. What say you to this ? A. St. Paul speaks there of his offering himself 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 paid but once, yet the fruit of it was to be daily applied to our souls, by those means of grace which Christ has left in his Church ; that is, by the sacraments, and sac- rifice. Q. Have you any thing more to allege for proof of the sacrifice of the mass ? A. Yes ; we have the words of the institu- tion, as they are related by St. Luke, xxii. 19, 20. This is my body which is given for you. This cup is the New Testament in my blood, which ( cup ) is shed for you. Now, since we really believe by the words of consecration, that the bread and wine are truly changed into the body and blood of Christ; and con- sequently, that our victim, which for us was immolated upon the cross, is in the mass exhibited, and presented to God. The mass therefore is properly an offering or sacrifice ; and it is also a propitiatory sacrifice ; for if the cup, viz. : The blood of Christ be shed for us, that is, for our sins, it must needs be propitiatory, at least by applying to us the fruit of the bloody sacrifice of the cross. Q. But what need was there of the sacrifice of the mass, since we were fully redeemed by the sacrifice of the cross ? A. First, that we might have in the sacrifice of the mass, a standing memorial of the death of Christ. Secondly, that by the sacrifice of SACRAMENTS IN GENERAL EXPOUNDED. the mass the fruit of his death might daily be applied to our souls. Thirdly, that his children might have, until the end of the world, an external sacrifice, in which they might join together in the outward worship of religion; as the servants of God had always done, from the beginning of the world. Fourthly, that in and by this sacrifice they might unite themselves daily with their high priest and victim Christ Jesus ; and daily answer the four ends of sacrifice. Q. What effects has the eucharist as a sacrifice? A. The council of Trent* has defined that it is more than a sacrifice of praise, or a mere commemoration of Christ's passion, and that it is latreuticum, that is to say, by it we give to God divine honor; eucharisticum, that is, by it we give thanks to God, for his benefits and mercies bestowed upon us ; propitiatorium, that is, by it we obtain pardon and remission of our sins; impetratorium, that is, by it we obtain new graces and blessings. Q. Does it remit sin, or the pain due to sin, by way of satisfaction? A. It is propitiatory, and satisfactory'^, by virtue of the divine institution ; as to pain, both in this world, and purgatory, when it is applied with due dispositions, and according to the intention of the Church, it being the best of satisfactory or good works. Q. Is the mass of a wicked priest, as valu- able as that of a just one? A. It has the same effect absolutely, because a wicked man offers in the person of Christ and the Church ; yet the private devotion of the good priest may add to the efiScacy in other respects. Q. For whom is mass offered ? A. For all the faithful both living and dead, as also for all infidels, heretics, etc., that they may be converted ; yet, their particular names are not to be mentioned in the mass. Q. What advantage is the sacrifice of the mass to the living and the dead ? A. It procures to the living the merits and the * Sess. xxii. Can. iii. fruit of the sacrifice of the cross, that is, the grace we stand in need of, especially to those for whom it is said, and those who assist devoutly at it. As to the dead, it lessens their pains in pur- gatory, and hastens their deliverance out of it.* Q. What means all the ceremonies of the mass, and how can additions be made to the sacrifice instituted by Christ ? A. They have a spiritual meaning and are instructive : they are added, some by Christ himself, others by the Apostles, others since by the Church, but are not essential, yet they can- not be omitted without a great sin. We shall explain these ceremonies hereafter. Q. How ought persons to hear mass, and with what affection ? A. With great respect, devotion and attention, Jeremiah xviii. lo, and with that affection for I which sacrifices were instituted, that is, with a devout acknowledgment of our duty to God ; with an earnest desire to appease the wrath of > God, which we have deserved for our sins ; and ' also with thanksgiving to our blessed Saviour, that he has vouchsafed to leave to his Church his own precious body and blood, as a pledge of his love, to be offered up to his eternal Father . by us, in testimony of the aforesaid acknowledg- | ment, and as a means to appease his deserved . anger. Q. But what think you of those who, during the time of mass, instead of attending to this great sacrifice, suffer themselves to be carried away with willful distractions ? A. Such as these do not hear mass, that is they do not fulfill the Church precept, nor satisfy the obligation of the day, but rather mock God, whilst outwardly they pretend to honor him, when their heart is far from him. The like is to be said of those who in time of mass are laugh- ing or talking, or who pass the greater part of the time in criminal amusements. These sort of persons must also answer for the scandal they give by their ill example, and for their hinder- ing others from attending to their duty ; as well * St. Aug. L. 9, Confess. 2 Mach. xii. ver. 43, etc. Cone. Trid. Sess. xxii. Cp. ii. Can. iii. SACRAMENTS IN GENERAL EXPOUNDED. 131 as for tlieir profaning these most sacred mys- teries, by such an unchristian behavior at this holy time. Q. Is it not a prejudice to the faithful, that mass is said in an unknown tongue ? A. No ; for the mass contains only those prayers which the priest alone is commanded to say, as the mediator between God and his people. Neither are the people ignorant of what is said, since they have the mass expounded and Englished in their ordinary prayer book ; and it is visible to any unprejudiced eye, that there is far more devotion among Catholics at mass, than there is at the Protestants' common prayer. Q. Can you explain to me, by some example, how a person may devoutly and profitably assist at this sacrifice, though he be ignorant of the prayers which the priest is saying? A. Yes, we can ; for what do you think, if you, or any good Christian, had been present upon Mount Calvary, when Christ was offering himself upon the cross, a sacrifice for the sins of the whole world ; would not the very sight of what was doing (provided that you had the same faith in Christ as you now have), have sufficed to excite in your soul most lively acts of the love of God, thanksgiving for so great a mercy, detestation for your sins, etc., though you could neither hear any word from the mouth of Christ your high priest, nor know in particular what passed in his soul ? Just so in the mass, which is the same sacrifice as that which Christ offered upon the cross, be- cause both the priest and the victim are the same. It is abundantly sufficient for the peo- ple's devotion, to be well instructed in what is then doing, and to excite in their souls suitable acts of adoration, praise, thanksgiving, repen- tance, etc., though they understand not the particular prayers used by the priest at that time. Besides, it is not necessary for the devout and profitable concurring in sacrifice offered to God, that the people should hear or recite the same prayers with the priest ; nay, even the very seeing of him is more than what God was pleased to 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 incense. St. Luke i. 10. And it was expressly ordered that there should be no man in the tabernacle or temple, when the high priest went with the blood of the victims into the sanctuary, to make atonement. Leviticus xvi. 17. Q. But does not St. Paul condemn the use of unknown tongues in the liturgy of the Church ? I Corinthians xiv. A. Whoever will but read that whole chapter with attention, will easily see, that St. Paul speaks not a word of the liturgy of the Church, but only reprehends the abuse of the gift of tongues, which some among the Corinthians were guilty of, who out of ostentation affected to make exhortations or extempore prayers in their assemblies, in languages utterly unknown, which, for want of an interpreter, could be of no edification to the rest of the faithful. But this is far from being the practice of the Catholic Church, where all exhortations, sermons and such like instructions, are made in the vulger language, where there is no want of interpreters, since the people have the Church offices interpreted in their ordinary prayer books ; and the pastors are commanded to explain often to them, particularly upon Sundays and holy-days,* the mysteries con- tained in the mass. Besides, after all, though the Latin be a dead language, yet, in the sense of St. Paul, it cannot be called an unknown tongue, since there is no language in Europe more universally understood, there being scarce a village without somebody who understands it. Q. But why does the Church celebrate the mass in Latin, rather than in the vulgar language ? A. First, because it is her ancient language, used in all her sacred offices, even from the Apostles' days, throughout all the western parts of the world, and therefore the Church, who hates novelty, desires to celebrate her liturgy in the same language as the saints have done *Conc. Trid. Sess. xxii. Cap. 8. 132 SACRAMENTS IN GENERAL EXPOUNDED. for so many ages. Secondly, for a greater uniformity in the public worship; that so a Catholic, in whatsoever country he chances to be, may still find the liturgy performed in the same manner, and in the same language, to which he is accustomed at home. Thirdly, to avoid the changes to which all vulgar languages, as we find by experience, are daily exposed. Nor is this method peculiar to the Catholic Church alone: for all the oriental -schismatics, how different soever, use, in their liturgies, their ancient languages, which have long since ceased to be understood by the people ; as we learn from Monsieur Renaudot, in his Disser- tation upon the Oriental Liturgies, chap. vi. The Greeks say mass in the old Greek, of which the common people (as Mr. Brerewood, in his Inquiries, says) understand little or nothing. C. ii. p. 12. The Ethiopians and Armenians say mass in the old Ethiopian and Armenian tongue, which none but the learned understand. The Syrians, Indians, and Egypn tians, say mass in S3Tiac, though Arabic is their vulgar language. The Muscovites say mass in Greek, though it is not the language of the people, who speak nothing but a kind of Sclavonian. So that those who declaim so violently against the Roman Catholic Church, for not having the public service in the vulgar tongues, have the universal practice of Chris- tendom against them. And what is very remark- able, is, that the Protestants have furnished us with an excellent argument against themselves, for having the divine service celebrated in such a language as the people do not understand: for we read, in Dr. Heylin's History of the Reformation, p. 128, etc., that, in Queen Eliza- beth's time, "The Irish Parliament passed an act for the uniformity of common prayer; with permission of saying the same in Latin, where the minister had not the knowledge of the English tongue. But for translating it into Irish, there was no care taken. The people are required by that statute, under severe penalties, to frequent their churches, and to be present at the reading the English liturgy, which they understood no more of than they do of the mass." ENANCH «<^ v36 ^ t^ KXPOUNDED. s*®^^®*© Q. What is the signification of the word penance ? A. It is much the same with repentance; and, according to the Latin and Greek, is used to signify a change of the mind. Q. What is the ecclesiastical use of the word? A. It is sometimes taken for a certain virtue belonging to justice, and is a sincere grief for having offended God, with a firm purpose to offen'd him no more. Again, it is taken for a sacrament, which is a sorrow for sins committed after baptism, including confession, and a pur- pose of making satisfaction. So that it is a sacrament, whereby the sins we commit after baptism are forgiven us. Q. When was this sacrament first instituted ? A. There was an intimation and promise of it, when our Saviour said, " Whatsoever you shall bind upon earth, shall be bound in heaven ; and whatsoever you shall loose upon earth, shall be loosed .in heaven." St. Matt, xviii. 1 8. Which promise was actually performed, after our Saviour's resurrection; when "he breathed upon his Apostles, and said to them, receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven them; and whose sins yon shall retain, they are retained." St. John, XX. 2 2, 13 Q. How do you prove from hence that pen- ance is a sacrament ? A. From the notion and definition of a sac- rament, viz.: An outward and visible sign of inward grace, ordained by Jesus Christ. The outward or visible sign, is the sinner's confes- sion, and the form of absolution pronounced by the priest ; the inward grace is the remis- sion of sins, promised by Jesus Christ. See St. John XX. 22, 23. The institution of Christ is gathered from the same place, and from St. Matt, xviii. 18. •Q. What is the matter and form of this sacrament ? A. The matter is twofold, viz.: Remote and immediate. The remote matter is sin, mortal and venial : the immediate are the acts of the penitent, viz.: Contrition, confession, and satis- faction. The form are the words of absolution. Q. To what end is this sacrament instituted ? A. For the remission of sins committed after baptism. Q. Is this sacrament necessary for salvation? A. Yes, it is as necessary as baptism, in regard of those who fall into mortal sin after they are baptized.* *St. Cypr. Ep. 57, ad Cornel. St. Chrys. L. 3, de Sacred. St. Ambr. L. 1 , de Poenit. Cp. 2. St. Aug. Ep. 288, ad Honorat Con, Trid. Sess. vi. C. xiv. (133) 134 PENANCE EXPOUNDED. Q. Are not the words importing a power of forgiving and retaining sin, sufficiently verified by the power given to the Apostles to preach the gospel ? A. This indeed the Calvinists pretend, but falsel}', there being two distinct ceremonies instituted for that purpose, viz.: Baptism, and penance, as the fathers expressly affirm, besides preaching. See St. Ambrose, in his book of Penance. Q. What differences are observable between baptism and penance? A. In baptism, sin is forgiven, by a true contrition, as a necessary preparation in the adult. It requires not confession : it remits the whole pain due to sin: it absolves not juridi- cally : it g^ves a character, and cannot be repeated. It is absolutely necessary to infants ; and to adults, at least in desire, if otherwise not obtainable. As for penance, jurisdiction is necessarj'^ : it requires certain dispositions, viz.: A sorrow and purpose to sin no more : it may be repeated : it requires confession, but it does not remit all the pain due to sin : lastly, it requires satisfaction. Q. What is it to forgive sin ? A. It is to pronounce the words of absolution ministerially, under Christ, the principal cause. So that we do not believe that man can forgive sins by his own power, as no man, by his own power, can raise the dead to life : because both the one and the other equally belong to the power of God. But as God has sometimes made man his instrument in raising the dead to life, so we believe that he has been pleased to appoint that his ministers should, in virtue of his commission, as his instruments, and by his power, absolve repenting sinners. And this is what the Protestants pretend to believe, as well as we; for we find in their common prayer book, in the order for the visitation of the sick, where they prescribe a form of abso- lution, the same in substance as that used in the Catholic Church : which is as follows : Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners who truly repent, and believe in him, of his great mercy forgive thee thine offences : and, by his author- ity committed to me, I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Q. What is it to retain sins ? A. It is to refuse or defer absolution for sin, or to inflict penalties for sin. Q. Pray tell me in what cases is a confessor to refuse or defer absolution. A. The rule of the Church is to defer abso- i lution (excepting the case of necessity) to ' those of whose disposition the confessor has just cause to doubt ; and to refuse or deny \ absolution to those who are certainly indisposed ' for it ; which is the case of all such as refuse to forgive their enemies, or to restore ill-gotten goods, or to forsake the habits or immediate occasions of sin ; or, in a word, to comply with any part of their duty, to which they are / obliged under mortal sin.* Q. What is contrition, and why so called ? A. It is an inward sorrow of the mind, for having offended so good a God, with a firm purpose not to offend him any more. It is so called, because the word contrition signifies a bruising, or breaking a thing into pieces, which is metaphorically applied to the heart, which is as it were bruised and broken by grief Q. How many sorts of contrition ^re there ? A. Two ; perfect and imperfect. Q. What is perfect contrition ? A. It is a hearty sorrow for having offended God, including a love of God above all things, as he is good in himself Q. What is imperfect contrition ? A. It is a sorrow for having offended God, upon account of the pains of hell, the turpitude of sin, or some other imperfect, but supernatural motive. Q. By what name do you call imperfect contri- tion, and how does it differ from perfect contrition ? A. It is called attrition. Now, as to the dif- ference, they differ in their motive. The motive *SeeRit. Rom. de Sacratn. Pceni et Doert. Prop. 1679. Cone. Trid. Sess. xiv, Cap. 4. Inn. II coutr. 65. PENANCE EXPOUNDED. 135 of perfect contrition is God, as he is good in himself. The motive of attrition is fear of punishment, etc. Yet here also the motive must be supernatural, and the sorrow must proceed from actual grace. Again, they differ in their effects. The first is capable to justify a person without the sacrament of penance, who has a desire, but not the opportunity of a confessor. The second only disposes a person for justification in the sacrament. Q. When are we obliged to make an act of contrition ? A. Chiefly upon the following occasions, viz.: In danger of death : again, as often as we receive any of the sacraments, if we have not the convenience of confessing. Q. Are we obliged to make so many distinct acts of contrition, according to the number of our sins ? A. No; one true act of contrition extends to all, yet a diligent examen of every sin, is to be premised before we make our confession. Q. What is confession, and how many sorts are there ? A. Confession in general, is a declaration of a person's sins, which ma}'^ be either general, or particular, public, or private, to God, or to man, by way of advice, or sacramental. Q. What is sacramental confession ? A. It is an accusation of our sins to a proper priest; that is to say, to a priest who is approved of by the bishop, etc., in order to receive absolution. Q. Can you bring any Scripture, which recommends the confession of our sins to the ministers of God, and can you prove it to be commanded by Christ ? A. In the first place, I can produce the pre- cept of God in the Old Testament, where he expressly commands, that when a man or woman, shall commit any sin, that men commit, to do a trespass against the Lord, and that person be guilty, then they shall confess their sins, which they have done, etc. ; Numbers v. 6, 7. Secondly, the example of the people, who hearkened to the preaching of St. John the Baptist, who were baptized by him, confessing their sins; St. Matt. iii. 6. Thirdly, the com- mand of St. James, confess your sins one to ' another, chapter v. verse 16, that is, to the priests of the Church. Fourthly, the practice of the first Christians, many that believed came, and confessed, and declared their deeds. Acts. xix. 18. Now, as to. the command of Christ, '( for the confession of our sins to his ministers; | I prove it from the commission which he gave to them, when he said to his Apostles, receive ye the Holy Ghost ; whose sins you shall for- i give, they are forgiven ; and whose sins you j shall retain, they are retained ; St. John xx. ver. 22, 23. Here he gave them, and their successors, viz.: The bishops and priests of his Church, commission or power to remit sin. Again, the Apostles and their successors, were made spiritual judges, by Christ our Lord, and had a power from him to bind and loose from sin, as we read in the i8th chapter of St. Matthew, verse 18. Amen, I say to you, whatsoever you shall bind on earth, shall be bound in heaven, and whatsoever you shall loose on earth shall be loosed in heaven. Here he made them judges and physicians of our souls : therefore it follows, by a necessary con- • sequence, that the laity were obliged to confess their sins to them : for how could they exer- cise this power, and pronounce sentence, unless they first knew the state of the sinner's con- science, neither could they prescribe such remedies, and give such advice as was neces- sary for the penitent's cure, or amendment, unless they first knew the particular qualities and condition of the several sins the penitent commits, which cannot be without confession ; so that we conclude with St. Augustine, that to pretend that it is enough to confess to God alone, is making void the power of the keys given to the Church, that is, contradicting the gospel, and making void the commission of Christ. Horn. xlix.; St. Matt. xvi. 19. Q. Are Christians obliged to confess all their sins ? A. Yes ; all mortal sins that can be remem- bered after a diligent examen. Moreover, the 136 PENANCE EXPOUNDED. penitent is to declare their number, species, and circumstances ; not only the circumstances as alter the kind or nature of the sin, but also according to some divines, such as very much aggravate the guilt. Now, as to venial sins, there is no strict obligation to confess them ; but if it be doubtful whether the sin be mortal or venial, he is to confess it under that doubt. Q. By what rule shall a person be able to know whether his sins are mortal or venial ? A. All those sins are to be esteemed mortal, which the word of God represents to us as hateful to God, against which it pronounces a wo, or of which it declares, that such as do those things shall not enter into the kingdom of heaven. Of these we have many instances, both in the Old and New Testament. See Isaiah v. Ezek. xviii. Romans i. 29, 30, 31. I Cor. vi. 9, 10. Galatians v. 19, 20, 21. Ephesians v. 5. Apoc. xxi. 8. Q. In what cases is confession sacrilegious and void ? A. If any mortal sin is wilfully omitted, or a diligent examen neglected, either as to num- ber or species of the sins, or for want of a true sorrow for sin, or a firm purpose of amend- ment. The confession is also invalid, if the priest to whom he made it, has not the necessary faculties and approbation. But, in case the penitent omits any sin, after a diligent examen, the confession is valid ; however, if afterwards he calls to mind any sin he omitted, he is to con- fess it ; if he remembers it before communion, it ought to be confessed before he goes to com- munion ; if he remember it after communion, he must confess it in his next confession. Q. Is it a great sin to conceal, through shame or fear, any moral sin in confession ? A. Yes ; it is a grievous sin, because it is lying to the Holy Ghost, for which Annanias and Saphira were struck dead, by a just judg- ment of God ; Acts v. James ii. 10. It is acting deceitfully with God, and that in a matter of the utmost consequence. It is a sacrilege, as being an abuse of the sacrament of penance, and is generally followed by another great sacrilege, in receiving unworthily the body and blood of Christ. And what is still more dreadful, such sinners seldom stop at the first bad confession, and communion but usually go on for a long time in these sins, and very often die in them. But, it is not only a great crime, but also, a great folly and madness to conceal one's sins, in confession ; because, such offenders know very well that these sins must be confessed, or that they must burn for ever in the flames of hell for them ; and they cannot be ignorant, that these bad confessions, do but increase their burden, by adding to it the dreadful g^ilt of repeated sacrileges, which they will have far more difficulty of confessing, than these very sins of which they are now so much ashamed. Q. But suppose the sinner has been so unfor- tunate as to make a bad confession, or perhaps a great many bad confessions ; what must he do to repair this fault, and to reinstate himself in God's grace ? A. He must apply himself to God, by hearty prayer for his grace and mercy ; and so prepare himself to make a general confession of all his sins, at least from the time he first made a bad confession ; because, all the confessions he has made, since he began to conceal his sins, were all sacrilegious ; and consequently, null and void; and therefore, must be all repeated again. Q. What observation do you make concerning the secrecy of confession, both in regard of the penitent and the confessor ? A. In the first place, there is no obligation of a public confession of private sins. Again, we are not to discover other person's sins, but only our own. As to the confessor, he is obliged to perpetual secrecy, both by the law of nature, the law of God, and his Church ; so that whatever is declared in confession, the confessor can never discover it, either directly, or indirectly, to any one, upon any account whatsoever; nay, not even to save his own life.* The violation of this secrecy, is punished with deposition and. perpetual penance. * See Deere. Inno. xi. i68a. PENANCE EXPOUNDED. 137 Q. Tell me now in short, how many, and what are the conditions necessary for the worthy receiving the sacrament of penance ? A. There are five ; first, to examine our con- sciences. Secondly, to conceive a hatred and detestation against sin, and a sorrow for having fallen into it, and incurred the displeasure and wrath of God. Thirdly, to make a firm resolu- tion of sinning no more. Fourthly, to make a good confession of all our sins to a priest, who is approved by the Church. Fifthly, a resolution of making satisfaction to God and our neighbor, according to our ability. Q. Who is the proper minister of penance, and qualified to hear confessions ? A. Only those, who are lawfully ordained to offer up the sacrifice of the mass, and have priest's orders. Q. Has every priest power to absolve from sin ? A. In answer to this, we are to observe, that there are two powers a priest is endowed with. One is a power of binding and loosing the soul, called the power of order: the other is a power, of exercising the power of binding and loosing, and is called the power of juris- diction. The first power is given when a priest is ordained, and made capable of absolv- ing : the other a priest does not receive, until subjects are allotted him, on whom he is to exercise that power, which is conferred upon him by the pope, bishop, or other prelates, who have jurisdiction. So that every priest has not the power of jurisdiction, and by consequence, every priest cannot absolve from sin. How much therefore does it behove all penitents, to be very careful to make use of a priest who has the power of jurisdiction, that is, of one who is rightly approved ; because, if they confess to one who is not approved of by the bishop of the place, their confession is null, and the priest's absolution is of no force or value. As to what may be objected, that there are some priests who are exempt from the power and jurisdiction of the bishop, as having faculties from the superior of their own order, by virtue, of a privilege granted to them by the pope : to this I answer, that there are no such privileges and exemp- tions now in England ; for all such privileges and exemptions which have formerly been granted, are all recalled by Innocent the XII's decree, in the year 1695, as also by the decree of Benedict XIV, in the year 1745,* which expressly obliges all regular priests, of what denomination soever here in England, to a strict submission and obedience to the bishops, in respect to the jurisdiction, or power of administering the sacraments. Q. What is the form of absolution ? A. Our Lord Jesus Christ absolve thee, and I, by his authorit)'', absolve thee, as far as I have power, and thou standest in need, from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Q. What is satisfaction ? A. It is doing what is sufficient, or what is required from a person, for the injury he does to another. Q. What is sacramental satisfaction ? A. It is undergoing the penalty imposed by the priest, towards repairing the injur}'' done to God's honor, and redeem the temporal pain due to sin. Q. Which are the penalties whereby we may satisfy for sin ? A. In the first place, all calamities human life is subject to, when they are willingly embraced for that purpose. Again, fasting, prayer, and alms, with all other pious works. Q. In what manner do we repair God's honor, by the aforesaid pains, and why ? A. They are all recommended, and commanded in the Scriptures, by Almighty God. We are to submit with patience to all temporal calami- ties in compliance with Divine Providence. By prayer, we submit our soul, and regulate all its faculties to the divine will. By fasting, we punish the body for committing excesses. By alms, we satisfy for the ill use we make of the goods of fortune. For as all sins are * See Innocent XII, decree in Mr. Dodd's Church History of England, volume 3 ; page 528. 138 PENANCE EXPOUNDED. committed against God, our neighbour, and ourselves; so all duties to God are contained under prayer, both internal and external ; duties toward our neighbor, as acts of fraternal love, etc., are contained under alms. Duties toward ourselves, as mortification and the like, are contained under fasting. Q. Whence have priests the power of impos- ing penalties or satisfactory works ? A. From Christ, who gave them power of binding and loosing, both from sins and the penalties due to sin ; as in temporal tribunals, the power that frees from death, extends to assign, or pardon punishment, proper to reform the oflfender. Q. Which are the chief properties of the penalty imposed? A. They satisfy for the temporal pain, and ought to be medicinal, that is, proper to reform the sinner. Q. Is satisfaction an essential part of the sacrament of penance ? A. An intention of satisfaction is essential, but actual satisfaction, belongs only to the integrity of the sacrament ; for the absolution is valid, before the satisfaction is performed; though in some cases it is requisite that satis- faction precede absolution. Q. This doctrine of satisfaction supposes a false thing, viz.: That some pain is due to sin after the fault is pardoned. A. Divines distinguish between eternal pain and temporal pain ; the eternal pain is forgiven, but the temporal pain commonly remains, as it appears both from the necessity of the thing, the instance of David, who was punished by the death of his children, after his sins were for- given ; 2 Kings xii, and other instances of temporal calamities, inflicted for offences though pardoned. And this method of temporal pain is the foundation of our faith as to sacramental satisfaction, indulgences, purgatory and prayer for the dead. Q. Can one person satisfy for another? A. Yes ; it is defined by the Church, and appears in the prayers of persons, etc. Yet medicinal satisfaction is personal, and cannot be communicated to another. Q. What is an indulgence ? A. It is a remission of the temporal punish- ment due to sins, after the sins themselves, as to the guilt and the eternal punishment, are forgiven by the sacrament of penance, or perfect contrition. Hence nothing can be more grossly misrepresented than indulgences are by our adversaries; for the generality of Protestants imagine that an indulgence is a leave to com- mit sin, or at least, that it is a pardon for sins to come ; whereas it is no such thing. For we believe there is no power in heaven or earth that can give leave to commit sin ; and con- sequently there is no giving pardon beforehand for sins to come. Q. How do you prove that the Church has received a power from Christ to grant indul- gences, that is, to discharge a penitent sinner from the debt of the temporal punishment which remains due to sins? A. I prove it from the promise which Christ made to St. Peter, I will give unto thee the keys of the kingdom of heaven : St. Matt. xvi. 13. And whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt loose on earth, shall be loosed in heaven.* Which promise made without any exception, reservation, or limitation, must needs imply a power of loosing all such bonds as might other- wise hinder, or retard a Christian soul from entering heaven. Q. How does an indulgence take off the obligation of personal satisfaction ? A. It takes off the penal but not the medicinal part. Q. Do indulgences for the dead remit the pains in purgatory ? A. Not by way of absolution or jurisdiction, but only by way of prayer, or suffrage accepted by God.f Q. What dispositions are required to gain an indulgence ? * See Cone. Trid. Fess. xxv. Deere, de ludul. t See Bellar. L. 2. de purga. PENANCE EXPOUNDED. 139 A. The person must be in tbe state of grace, confess, and communicate, and perform the things required while he is in the state of grace. Q. What is a plenary indulgence ? A. If duly obtained, it is a remission of all the temporal punishment due to past sins. Q. What is a particular indulgence ? A. It is a remission of part of the temporal punishment due to sin. Q. I suppose this is meant by an indul- gence of seven, ten, twenty, thirty, or forty days or years. But I comprehend not the meaning of this calculation. A. According to the ancient canons and dis- cipline of the Church, temporal punishments of such a number of days or years, were decreed for certain sins : and when there was suflEcient reason to shorten the time, it was called an indulgence. Q. But these canons being no longer in force, I do not see what can be the present meaning of an indulgence, for so many days or years. If a sinner is obliged no longer to those punishments, he is free, and stands not in need of an indulgence. A. Though those canons are not in force, the law of God is still in force, which requires temporal punishment for sin,* and the Church by the power it has, relaxes as much pun- ishment as was formerly inflicted by the ancient canons. Q. Has not Christ abundantly satisfied, both for sin, and the punishment due to it, both temporal and eternal ? Can the Church dis- pose of the merits and satisfaction of Christ? A. Christ has abundantly satisfied and laid up the treasure for that purpose, but the remedy is to be applied accordingly as he has ordered. It is applied by the sacraments, and good works for the remission of sin ; it is applied by indul- gences for the remission of temporal pun- ishment, as there shall be found just occasion, Q. What is a jubilee ? \. It is a solemn plenary indulgence, accom- •SeeBellar. L. i. de Indulg. panied with certain privileges, relating to cen- sures and dispensations, granted to the inferior pastors of the Church by the supreme pastor, and specified in his bulls, or orders directed to them for that purpose ; and it is so called from the resemblance it bears with the jubilee year in the old law (which was a year of remission, in which bondsmen were restored to liberty, and every one returned to his possession) ; Levit. XXV. 27. But according to some it is so called from the Latin word jubilatio, which signifies joy or exultation, because it causes a spiritual joy in the souls of all who are made partakers thereof: it is granted every twenty- fifth year, as also upon other extraordinary occasions, to such as being truly penitent, shall worthily receive the blessed sacrament, and perform the other conditions of fasting, alms, and prayer, usually prescribed at such times.. Q. What are the fruits or effects, which usually are seen among Catholics at the time of a jubilee? A. At that time the Church most pressingly invites all sinners to return to God with their whole hearts, and encourages them by setting open her spiritual treasure in their favor ; so that the most usual effects of a jubilee are the conversions of great numbers of sinners, and the multiplying of all sorts of good works among the faithful. So far it is from being true, that indulgences are an encouragement to sin, or an occasion of a neglect of good works, as our adversaries unjustly object. Q. What is irregularity? A. It is a disability of becoming a cleric, or exercising clerical functions, occasioned either by nature, or personal faults, ordained by the law, for the greater honor of God, and the sacred function. Q. How many defects render persons irregular? A. Chiefly seven, viz.: Of the mind, as gross ignorance, etc., of the body, as eunuch, deform- ity, etc. Birth, as bastards, etc. Servitude, as slaves, etc. Want of age, required by the council of Trent. Again, bigamy, want of 140 PENANCE EXPOUNDED. lenity, as murderers, hangmen, butchers, judges, and witnesses, in case of death, etc. Q. What criminal defects render persons irregular ? A. Chiefly five, viz. : Re-baptizing ; receiving or exercising spiritual functions, contrary to the canons ; heresy ; all concerned in murder, or voluntary mutilation ; and an infamous life. Q. Does irregularity annul ordination? A. No ; it only renders the receiving and exercise unlawful and sinful. Q. How prove you that there is a power in the Church of excommunicating? A. First, from the power of the keys ; also from the eighteenth chapter of St. Matthew, where it is said. If he will not hear the Church, let him be to thee as a heathen and a publican, ver. 17. And from the 2d epistle of St. John, where he says, Receive him not into the house, nor say unto him, peace be to you, ver. 10. And likewise from the ist epistle of St. Paul to the Corinthians, 5th chapter. With such a one do not so much as eat, ver. 11, and in the same chapter, Deliver such a one over to Satan, ver. 5. EXTREME UNCTION EXPOUNDED. Q. What is extreme unction, and why so called ? A. It is anointing the sick by a priest, under a certain form of words. It is called extreme, because it is applied only to dying persons, and with respect to former unctions, as iu baptism, confirmation, etc., it is the last. Q. How do you prove that this anointing of the sick is a sacrament? when, and by whom, was it instituted? A. Because it is an outward sign of an inward and spiritual grace. The anointing, together with the prayers that accompany it, are the outward sign ; the inward grace is the forgiveness of sins, promised in these words of St. James, If he be in sins, they shall be forgiven him, chap. v. ver, 15. It is uncertain when this sacrament was instituted. But the council of Trent* has declared, that it was instituted by Christ, and promulgated by St, James, in the 5th chapter of his epistle, where it is commanded, Is any one sick among you, let him call for the priests of the Church, and let them pray over him, anointing him with oil, in the name of the Lord : and the prayer of faith shall save the sick man, and the Lord shall ease him ; and if he be in • Sess. xiv. Can. i. de Extr. Unct. et Can. iii. sins, they shall be forgiven him, ver. 14, 15. It is also intimated by St. Mark, in the 6th chapter, where it is said, the Apostles anointed with oil many that were sick, ver. 13. Q. What is the matter and form of this sacrament, who is the minister of it, and is it necessary for salvation ? A. The immediate matter is oil of olives, blessed by a bishop, as the council of Trent* declares. The form are these words : " By this holy unction, and his own most tender mercy, may the Lord pardon thee whatsoever sins thou hast committed by thy sight, by thy hearing," and so of the other senses. The only minister is a bishop or priest. And though the sacrament is not absolutely neces- sary, yet it is necessary, both by divine and ecclesiastical law. All these points are declared by the words of St. James, above quoted. Q. Who may receive this sacrament? A. Only adult persons, and such as are in danger of death, by sickness, or by wounds ; but not infants, and such as are fools, and always mad. Some divines say, children of seven years of age may receive it, being capable of venial sin, though they never com- municated. * See Sess. xiv. de lust. Sacra. Extr. Unct. Can. i. PENANCE EXPOUNDED. 141 Q. Are persons to be anointed before a battle, or persons condemned, or in a ship- wreck ? A. No. Q. When ought this sacrament to be given ? A. In every sickness, where there is danger of death : but it is to be observed, that we ought not to defer it till the last hour, or agony of death ; because it is much more profitable for the sick person to receive it whilst he has leisure, reason, and memory, to prepare himself for it. Q. How ought a person to prepare himself for this sacrament ? A. If he be in mortal sin, he must clear his conscience, by a true and sincere confession. He ought also to make an act 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 suppose he has lost his speech, and therefore cannot confess his sins ; what ought he then to do? A. In that case, he must make an act of contrition, or sorrow for his sins, and give signs, that he has a desire to obtain the forgiveness of them, and to receive the extreme unction. Q. Can this sacrament be given to persons out of their senses? A. Yes ; if they desired it before, or very probably would have desired it. Q. What parts are to be anointed ? A. The eyes, ears, nose, lips, hands and feet, and in some cases the reins, but not in women. When any member is wanting, the nearest part is to be anointed. Q. What are the effects of this sacrament? A. First, it remits all venial sins, and mortal sins forgotten : secondly, it remits something of the debt of punishment due to past sins : thirdly, it heals the soul of her infirmity and weakness, and a certain propension to sin, contracted by former sins, which are apt to remain in the soul, as the unhappy relics of sin : fourthly, it gives strength and grace to the soul, to bear with patience the pains and illness of the body, and it arms her against the temptations of her spiritual enemies : fifthly, it restores corporal health, if God sees it expedi- ent for the good of the soul. Q. Can the same person receive this sacra- ment more than once ? A. Yes ; but not in the same illness, unless it should be of long continuance, and that the state of the sick person should be changed, so as to recover out of danger, and then fall into the like case. HOLY ORDERS EXPOUNDED. Q. What is holy order ? A. It is a sacrament by which the ministers of Christ are consecrated for their sacred func- tions, and receive grace to discharge them well. Q. How do you prove that holy orders are a sacrament ? A. Because they are a visible sign, instituted by Christ to confer grace. The outward and visible sign is found in the imposition of the bishop's hands, and prayer. Acts vi. 6. et xiii. 3. After which manner we find the seven deacons were ordained ; as also St. Paul and St. Barnabas. The invisible grace conferred by this imposition of hands, is attested by St. Paul, in his second epistle to Timothy, where he says. Stir up the grace of God, which is in thee, by the imposition of my hands, chap. i. 6. Hence it is evident, that this sacrament was instituted by Christ ; for the apostles, of them- selves, could not annex the gift of grace to any outward sign or ceremony. Q. When did Christ institute this sacrament ? A. At his last supper, when he said to his apostles. Do this in remembrance of me. St. 142 PENANCE EXPOUNDED. Luke xxii. 19. And after his resurrection, he confirmed it with a new power, when, breathing on them, he said, Receive ye the Holy Ghost; whose sins you shall forgave, they are forgiven them ; and whose sins you shall retain, they are retained. St. John xx. 22, 23. These two powers being the essential parts of priesthood, viz. : To concentrate and oflFer the unbloody sacri- fice of his body and blood, and to forgive sins. Q. Who is the minister of this sacrament? A. A bishop onl}-, as it is defined in the council of Trent.* Hence it says, confirming and ordaining is not common to priests. Titus i. 5. Q. Can any bishop confer orders ? A. Heretics and schismatics may validly, but not lawfully, ordain ; yet, by the decree of the council of Trent, no alien bishop can ordain priests, without dismissory letters from the proper bishop. Q. To whom does the right of mission, voca- tion, and election, of the ministry, belong ? A. To the pastors of the church, viz.: The bishops and the pope. Q. But suppose some should pretend, as the first reformers did, to an extraordinary calling or mission. A. Let them prove their extraordinary mission from God, by some miracles or the like, and then they say something to the purpose. Q. Is it not lawful for any one to take upon him priestly power, without the ordination of the Catholic Church ? A. No, it is not; because it is usurping a power, which no ways belongs to them ; which we find has been severely chastised b}' Almighty God, in the person of Ozias, as also in the per- sons of Core, Dathan, and Abiram ; 2 Paral. xxvi. 19; Numb. xvi. 32, etc. Q. What need is there for ordaining those w'ho have already the spirit of God in them, viz.: The inward unction of the Holy Ghost, which of itself sufficiently authorizes any one to administer and preach the word of God with- out anv further ceremony ? *Sess. xxiii. Can. vii. A. This doctrine was unheard of in the Church, whilst it was governed by the Apostles ; for, in those times, we read, that bishops, priests, and deacons, were constantly ordained by the imposition of hands ; nor was it lawful for any one to presume to preach, and administer the sacraments, unless he were first so ordained, and sent by the lawful pastors of the Church. Acts xiv. 23 ; I Tim. iv. 14. Nay, even St. Paul and St. Barnabas, though they were imme- diately called to the apostleship by God himself, as the Scripture testifies ; yet we see they were afterwards ordained with the iisual ceremony of laying on hands. Acts ix. 15 ; Acts xiii. 2. This extraordinary example, recorded in holy writ is a most convincing proof that ordination is indispensably necessary, to all who enter into the sacred ministry, since St. Paul himself \<"as not excepted, who, if he had not been ordained, had not partaken of the priesthood. It is therefore a high and sacrilegious presumption, for any man to take upon him to preach the gospel, to administer the sacraments, and have the care of souls; unless he is first ordained, and sent by those who were ordained, by lawful pastors in the Church, before him, according to the sacrament which Christ has instituted for that purpose, verily, verily, I say unto you, he that entereth not by the door, into the sheepfold, but climbeth up some other way, the same is a thief and a robber. St. John x. i. Now it is evident, that none but the bishops and priests of the Catholic Church derived their ordination and mission from the Apostles ; and that the pastors of all other churches have climbed up into the fold by another way. Q. What and how many are the conditions necessary for him who is to receive holy orders ? A. There are five principal ones. Q. Which is the first ? A. That he be called by God, as Aaron was. I Heb. V. 4. So that he must not choose this holy state, of his own head. Q. How shall a person know whether he be called by God? PENANCE EXPOUNDED. 143 A. If he has the conditions we are going to speak of; and if his spiritual director, after a due trial, councils or advises him to it, then he ma}'- well presume he is called by God : yet, after all, he ought to fear and tremble ; for Judas, though he was called by God himself, was mis- erably lost. St. Matthew x. 4; John xvii. 12. Q. Is it not sufficient that he has a great desire to be of the Church, and that his par- ents design him for it ? A. No ; for it often happens that this great desire comes not from God, but either from the love of idleness and ease, or from an expectation of gaining honor and esteem in the world, or from some other disorderly pas- sion, which deserves the curse of God. As for parents, they are often as worldly and as vain as their children ; moreover, they are commonly ignorant of the obligations of a churchman, and of the dangers of this high calling ; so that, as our Saviour said to the children of Zebe- dee and their mother, they know not what they ask. St. Matt. xx. 22. Q. What is the second condition ? A. A resolution and sincere desire of spend- ing his health and life, in promoting the glory of God, and in working out his own salvation, and that of his neighbors. Q. What is the third condition ? A. An honest, virtuous, and exemplary life.* Q. What is the fourth condition ? A. He must be free even from all hidden mortal sins, at least for a long time before he receives this sacrament, and be in love and peace with God and man ; for it is to the min- isters of the Church, God spoke, saying, Be ye clean, who carry the vessels of the Lord. Levit. xxi. 8. Q. What is the fifth condition ? A. A learning and knowledge enough to in- struct and guide others, both by word and ex- ample, according to the law of God and his Church ; for God warns the ignorant, saying, Because thou hast rejected knowledge, I will aLso reject thee, that thou shalt not be a priest * See Cone. Trid. Sess. xziii. Cap. xii. to me. Ose. iv. 6. And it is to the ministers of the Church Christ says, You are the light of the world. Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. St. Matt. v. 13, 14. See the epistle of Pope Benedict, Dec. 14, 1740. Q. Which are the virtues that are most requi- site in those persons who aspire to the ecclesi- astical state ? A. The spirit or love of prayer, chastity, temperance, prudence, humility, contempt of the world, patience in adversity, fortitude, or strength of mind, love of retirement, to be laborious, and given to study, i Timothy iii.; 12 Timothy iii. Q. What persons are incapable of receiving holy orders ? A. All those who are not baptized, all her- maphrodites, and all women. I permit not a woman to teach, says St. Paul, i Tim. ii. 12; I Cor. xiv. 34. Hence the Pepusiani, who or- dained women, were declared heretics, as St. Epiphanius gives an account. Q. How many orders are there ? A. Only one total, but seven partial, which makes but one sacrament of ordination ; for they have all a reference to, and are included in, priesthood. Q. How are they called ? A. Priest, deacon, sub-deacon, acolyth, exor- cist, lector, and porter. Q. Why are not bishops reckoned among the rest? A. If you reckon episcopacy, then indeed there are eight orders ; but commonly it is not named with the rest, because it is an eminent degree, which surpasseth them all, as being the source from whence all the rest 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, because his power is transcendent, and runs through all the magistrates of the kingdom ; so, in like manner, the bishop is not ordinarily reckoned in the number of the other orders, for 144 PENANCE EXPOUNDED. he is iu his Church, as the king in his kingdom, the prince and head of all ecclesiastical hier- archy, or holy principality. Q. What is the respective function of each order ? A. The office or function of a priest is to consecrate, or offer sacrifice, to forgive sins, ad- minister the sacraments, and preach God's word, etc. A deacon is to assist the bishop or priest in the sacrifice of the mass, to read the gospel, etc. A sub-deacon offers the sacred vessels to the deacon, and reads the epistle, etc. An acolyth prepares the cruets, and carries the lights, etc. An exorcist reads the exorcisms, to ex- pel the devil, etc. A lector reads the prophecies, etc. A porter takes care to admit none but the faithful into the Church, and keeps the Church decent. Q. Why are some orders called lesser, others greater ? and which be they ? A. The greater orders are priesthood, deacon, and sub-deacon : and they are so called, because they regard the sacrifice immediately ; the others lesser, because more remotely. Q. Are all the orders called holy ? A. No ; only the greater, for the reason given. Q. What is a hierarchy ? A. It is a holy government of sacred min- isters, viz.: Bishops, priests and ministers, in- stituted by Christ, for the sauctification of mankind.* Q. Are the ministers all equal ? A. No ; the pope is by divine right the head, and bishops are by divine right above priests, both by the power of order and jurisdiction ; that is, a bishop can ordain, and confirm, and demand obedience over priests. See St. Matt. xvi. i8, 19; St. John xxi. 15; St. Luke xxii. Philipp. i. I ; I Tim. iii. 2 ; Tit. i. 7 ; Acts xx. 28. Q. Does not St. Hierome say, that bishops and priests are the same ? A. No ; on the contrary, he expressly says, priests cannot ordain : indeed he says, in the beginning they were promiscuously styled presbyters, or seniors, in the Scriptures ; and moreover, that simple priests had a share in jurisdiction; but not that simple priests could claim jurisdiction, by divine right. Hence, the Arians were declared heretics, for making priests and bishops equal. Q. What is the proper function of a bishop ? ,A. To govern in chief; to chastise the wicked and disobedient, by excommunicating them ; to preach and exhort ; to administer the sacraments of confirmation, and holy orders. MATRIMONY EXPOUNDED. Q. What is matrimony ? A. It is a lawful contract between a man and a woman, whereby they deliver up a right to each other's bodies, in order t6 propagate their species. Q. When was this contract first instituted ? A. It was first instituted by Almighty God, between our first parents in the earthly paradise, Gen. ii. And this institution was confirmed by Jesus Christ, in the New Testament, where he says. What God hath joined together, let no man put asunder, St. Matt. xix. 4, 5, 6. And our blessed Saviour, in order to show that this state is holy, and not to be condemned, or despised, was pleased to honor it with his first miracle wrought at the marriage of Cana in Galilee ; St. John ii. Q. For what end was matrimony instituted ? A. For the procreation of children, which may serve God here, and people heaven here- after; as also for a remedy against concupis- cence: 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 ? *Conc. Trid. Sess. xxiii. Can. vi. PENANCE EXPOUNDED. 145 A. Yes. Q. How do you prove it to be a sacra- ment ? A. Because it is a conjunction made and sanctified by God himself, and not to be dis- solved by any power of man ; as being a sacred sign, or mysterious representation, of the indis- soluble union of Christ and his Church. Hence, St. Paul expressly calls it a great sacrament, Eph. V. 3 1, 32 ; or mystery ; with regard to Christ and his Church. And the holy fathers all agree, it confers grace for the purposes above men- tioned ; see St. Ambrose, and St. Augustine.* Q. Was matrimony always a sacrament ? A. No ; not till it was elevated to that dignity, by Christ in the law of grace. Q. Is marriage between Jews and infidels, and persons unbaptized, a sacrament ? A. No : yet it is a natural contract among them, aud obliges the parties as such. 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 out- ward signs, whereby this delivery is accepted. Others, especially Melchior Cano, Estius, and Sylvius, think the delivery, or contract, to be the matter ; but the form to be the words of the priest, I join you together in matrimony, etc., or some other words equivalent. Now, the differ- ence in these opinions is ; the former make the contractors to be the ministers of the sacrament. But the latter make the priest to be the minis- ter of the sacrament, and the contractors only ministers of the civil contract. Q. What is the effect of this sacrament ? A. It gives a special grace for the religious educating of children, and bearing with the difiiculties, and complying with the obligations of the state, and to be faithful and loving to each other. Q. How comes it then, that so many mar- * St. Amb. L. i. de Abra. C. 7. St. Aug. L. de bono Conitto. C 18, et h. de Nup. et Core. C. 10. 10 riages are unhappy, if matrimony be a sacra- ment which gives so great a grace ? A. Because, the greatest part do not receive it in the dispositions they ought : they consult not God in their choice, but only their own lust or temporal interest; they prepare not themselves for it, by putting themselves in the state of grace ; and too often are guilty of freedoms before marriage, which are not allow- able by the law of God. Q. In what dispositions ought persons to receive this sacrament ? A. They ought to be in the state of grace, by confession ; their intention ought to be pure, viz. : To embrace this holy state for the ends for which God instituted it ; and if they be under the care of parents, etc., they ought to consult them, and do nothing in this kind without their consent. Q. What are the obligations of the married couple ? A. First, to be united and live together during life ; St. Mark x. Secondly, to be faith- ful to one another, as they have promised in marriage; i Corinthians vii. 4, etc. Thirdly, to assist one another in their distress ; to bear patiently the indiscretion, weakness and bur- dens of each other ; Galatians vi. 2 ; Colossians iii. Fourthly, to get their children baptized as .soon as possible; and to instruct and bring them up Christian-like ; Ephesians vi. Fifthly, to give good example to their children, and to their whole family, and to engage all to serve God, and pray to him, especially morning and evening ; 2 Corinthians xii. 14. Hence, all jealousies, bitterness, hatred, reproaches, con- tentions, scolding, fretfulness, abuses and ex- cessive love of their children and the world, are to be avoided ; as also, all immoderate affection, without reason or decency, for one another, whereby they make slight account of the law and love of God; St. Peter iii. i. Again, the wife is obliged to be submissive, and obedient to her husband in all things that are not contrar^^ to the law of God ; for the man is the head of the woman, as Christ is 146 PENANCE EXPOUNDED. the head of the Church; Ephesians v. She must likewise be careful that she does not miscarry through her own fault ; nor must she let the infant sleep in the same bed with her, or its nurse, for the space of a twelve month, for fear it should be overlaid; Rom. Rit. The husband is obliged to be loving and careful of his wife, and provide for her and his family ; Ephesians v. 28, etc. Q. Can man and wife separate or break the marriage contract, so as to be at liberty to marry another? A. There are several cases wherein they may separate, as to cohabitation, with the approba- tion of the Church ; but the contract can never be broke or annulled, so as to have liberty to marry again, as the council of Trent has defined against late heretics, who allow of parting and re-marrying, in case of adultery.* Q. Can marriage be dissolved (quoad vincu- lum) by a person's entering into religion ? A. The council of Trent f has declared, that if the marriage be not consummated, it may be annulled, by entering into religion ; and the reason is, because, as yet, they are not one flesh. Q. Were not the Jews accustomed to break the marriage contract, and marry again ? A. Such a custom was permitted by their law, (upon account of the hardness of their hearts,) St. Matthew xix. 8, and a bill of divorce granted in some cases ; but they abused the law, extending it to cases not allowed of; besides, it was not approved of, but only permitted by divine appointment; however, our Saviour recalled that law; St. Mark x. Q. Is it lawful to have more wives than one ? A. No; for it is expressly forbid by the law of God. See St. Matt, xix.; St. Mark x.; St. Luke xvi. ; i Cor. vi. Q. Did not the ancient patriarchs keep several wives at the same time ? A. This was done by. divine dispensation, as * Sess. xxiv. de ref. matr. t Sess. zxiv. initio. the council of Trent (following St. Augustine, etc.,) declares. Polygamy not being against a first, but only a secondary precept of the law of nature, which God can dispense with. How- ever, it never was permitted for a woman to have more husbands than one, this being against the first precept of the law of nature, viz. : The procreation of children, which would be obstructed thereby. Q. Are all persons qualified to enter into the contract of marriage ? A. No ; because sometimes the contract may be against the law of nature, the law of God, and human laws, both civil and ecclesiastical. Q. Is the contract void where persons lie under incapacity from those laws ? A. Impediments are of two kinds, some annul the contract ; others only render the contract unlawful. Q. Has the Church power to appoint those impediments ? A. Yes ; for so it is expressly defined in the council of Trent.* Q. Which are the chief impediments render- ing the contract of marriage illegal ? A. A simple vow of chastity, or to become religious. Secondly, espousals with another, or a mutual promise of future marriage. Thirdly, to solemnize marriage on days pro- hibited by the Church. Q. In what cases are espousals dissolvable ? A. By mutual cbnsent ; by marriage ; by entrance into religion ; a long absence, not returning at the time appointed, or thereabouts ; want of age ; afiinity or consanguinity super- vening ; a notable deformity of body happening after ; fornication, heresy supervening ; if any condition promised is not fulfilled ; a capital crime ; holy orders ; an insupportable cruel temper ; if anything happens after, which would have hindered the promise. Yet in all these cases the Church is to be consulted. * Sess. xxiv. Can. iv. de matr. PENANCE EXPOUNDED. 147 Q. At what time is marriage prohibited by the Church? A. From the first Sunday in Advent, till the Epiphany, or Twelfth-Day be past ; or from Ash- Wednesday, till after Low-Sunday.* Q. Which are the chief impediments that render the contract of marriage null ? A. Holy orders, or solemn profession in any religious order ; or if the contract is between persons a-kin, either in afl&nity or consan- guinity, viz. : Within the fourth degree : again, if either party be not baptized; as also clandes- tined marriages, that is without the parish priest or one deputed by him, and at least two witnesses, but this is only an impediment where the council of Trent is received.f Q. How far is the consent of parents requi- site in marriage ? A. It is a great sin to marry without their knowledge and consent, unless there be plain reasons not to ask it: for the Scripture every where mentions, parents giving their children in marriage. However, the council of Trent has decreed, that marriage without their con- sent is valid.J Q. Does the Catholic Church allow those of * Con. Trid. Sess. xxiv. de reform, matr. C. x. t Sess. xxiv. de reform, matr. Cap. i. {Sess. xxiv, de reform, matr. Cap, L her communion to marry with those who are of a different communion ? A. She has often prohibited such marriages, as may be seen in the councils of Illiberis, Laodica, Chalcedon, Agde,* etc. And the rea- son is, first, because she would not have her children communicate in sacred things, such as matrimony is, with those that are out of her communion. Secondly, because such marriages are apt to give occasion to disturbances in families, whilst one of the parties draws one way, and the other another. Thirdly, because there is a danger of the Catholic party being perverted, or at least of not being allowed the free exercise of religion. Fourthly, because there is a danger of the children being brought up in error, of which we have seen several bad instances. However, sometimes, and in some places, the pastors of the Church for weighty reasons have been forced to dispense with this law, and tolerate such marriages. But it is to be observed, that these bargains are by no means to be allowed of, by which the contract- ing 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 such division, nor give up their right to any one. *See Concil. IIH. Can. xvi. Laodi. Can. x. Chal. Can. xiv. Agd« Can. Ixvii. XPOUNDING ^ OP" SIN Q. What is sin ? A. It is defined by St. Augustine to be any tbought, word, or deed, against the law of God*; which includes all sins of omission, which are interpreted in an affirmative sense. It also includes all human laws, civil and ecclesiasti- cal, which are God's laws radically ; for as St. Paul sa5's, he who resisteth power, resisteth the ordinance of God. Rom. xiii. 2. Q. Is it necessarj' to avoid sin above all things, and why ? A. Yes, it is necessary ; and the reason is, because it is sin alone that makes us enemies to God, and damns us eternally. Jer. ii. 19. i Jo. iii. 6, etc. Q. What is required to make an action sinful ? A. It must be voluntary, and it is said to be voluntary, when it proceeds from knowledge and deliberation, and without force. For instance, the actions of children and madmen, and of one dragged to idolatry, are not volun- tary. Q. What kind of fear mitigates sin, and how shall it be known ? A. The fear of great evil, as death, etc., whereby persons of the strongest resolutions, *L. 22. cont Faust, C. xxvii. are driven to evil actions. But there is a dif- ference between the law of nature, and divine positive laws ; human laws, Ecclesiastical and civil. In the latter, viz. : Ecclesiastical and civil, the fear of death, or some great evil, may commonly excuse the offender totally, but not in the two first. I say commonly, for if the public good be concerned, he is not excused. For instance, a soldier cannot desert his post ; nor can a Catholic eat flesh on prohibited days, when the honor of the church is concerned. Q. Does concupiscence render an action in- voluntary ? A. No, it rather increases it. Q. When does ignorance make an action involuntarj' ? A. In three cases, viz. : When we are not obliged to know ; when not affected ; when otherwise we should not have done the action. Q. What things are to be considered to know the nature of moral action ? A. Several, viz. : Knowledge, will, intention, election or choice, council, consent and fact. Q. How many sorts of moral actions are there, and how known ? A. In general two, good and bad ; which are known by their object, end, and circumstances, so that no action is indiflferent (in individuo). (148) EXPOUNDING OF SIN. 149 Q. Pray tell me how many kinds of sins there are? A. Two, viz. : Original and actual. Q. What is original sin, and which are the evils we suflfer by it ? A. Original sin, is the sin in which we are all born, through the disobedience of our first father Adam. Rom. v. 12. Eph. ii. 3. The evils which proceed from it, are death, sickness, labor, and inclination and facility to do evil, a slackness and difi&culty to do good ; and lastly, an eternal loss of heaven, unless we are cleansed by baptism. St. Jo. iii. 5. Q. What is actual sin ? A. It is the sin we commit ourselves, such as cursing, swearing, lying, stealing, etc. Q. How many ways is actual sin committed ? A. Several, viz. : By thoughts, words, deeds, or actions ; by infirmity, ignorance, malice, omission, etc. Q. How many kinds of actual sins are there ? A. Two, mortal and venial. Q. What is mortal sin ? A. It is a sin whereby we lose the grace and love of God, and make ourselves liable to eternal damnation. St. James i. 15. Q. Why is it called mortal sin? A. Because it kills the soul. Q. How can that be since the soul is im- mortal ? A. Because, as I said before, by mortal sin the soul loses the grace of God, which is its spiritual life ; and makes itself guilty of the eternal flames of hell, which is the worst of death. Rom. viii. 9 et 10. Psalm xxxiii. 22. Q. Can a person be damned for only one mortal sin ? A. Yes, certainly; for the devils have been damned for one bad thought. Q. What is venial sin? A. It is a much less offence, whereby the grace of God is not lost; but it lessens his love in our hearts. Prov. xxiv. 16. St. Matthew xii. 36. Q. What rules can you give that we may know mortal sins from venial ? A. The principal rules are these. First, mortal sins are marked in the Scripture by the word wo, the threats of deserving death, eternal pain, excluding from heaven, etc. Secondly, the opinion of the fathers and divines, when they all agree; and when they diff"er to follow the safer part. The third general rule, is reason, viz.: When the dishonor done to God, and injury to our neighbor, is notoriously against the love of God and charit}'. Q. What consideration may induce us to judge sins are only venial? A. Chiefly two, viz. : Surreption or surprise, and smallness or trifle of matter. Q. Can a sin that is venial become mortal ? A. No, because it is a contradiction. How- ever, venial sins dispose a person to commit mortal; for as Ecclesiasticus tells us, C. xix. i. He who contemneth small faults, shall fall by degrees into greater. Q. Can a sin that is mortal of its nature, be only venial by accident ? A. Yes, in three cases chiefly, viz.: To steal a trifle. Secondly, for want of deliberation. And thirdly, for want of sufi5.cient use of reason, as in children, and persons half asleep.* Q. Can a sin that is only venial of its own nature, become mortal by accident ? A. Yes, for instance, he who thinks a venial to be a mortal one, and yet commits it. Second- ly, by contempt. Thirdly, by danger.f Q. Which are the most common venial sins ? A. These following, viz.: Idle words; small excesses in eating or drinking; too much pleasure in diversions; jocose lies, or lies out of excuse; coming late to prayers; neglecting alms ; harsh words ; and flattering speeches ; small thefts; distractions in time of prayer not fully resisted, etc. Q. Are we obliged to avoid venial sins, and why ? A. We ought undoubtedly ; and the reason is, because they are a token of the want of zeal for God's service; they likewise weaken the • See St Tho. i. 2. Ques. 88. art. 6 in Corp. t St. Tho. i. 2. q. 88. ait. 2. in Corp. X50 EXPOUNDING OF SIN. will, and incline it to mortal sin, for a wound neglected gangrenes, and a garment torn is to be immediately mended; besides, it diminishes tbe grace of God, and makes us liable to g^evous torments, wbich we must suffer in purgator}' if we do not make satisfaction in this life. Q. Can venial sins be forgiven without the ( sacrament of penance ? A. Yes, by sacramentals, viz.: Holy water, signing with the sign of the cross, alms, fast- ing, etc. Yet these things suppose the per- former to be in the state of grace, that is to sa}-, free from all mortal sin, and that every work is accompanied with inward devotion, and acts of the mind; because the}' do not produce their effects by their own force. Q. Which are the intrinsic causes of sin ? A. Ignorance of the understanding; passion of the sensitive appetite, and malice of the will. Q. What is ignorance, and how does it con- cur to sin ? A. It is a three-fold, viz.: Invincible, affected, and supine. Q. What is invincible ignorance ? A. When it is not in our power to know a thing, and it excuses from sin.* Q. What is affected ignorance ? A. When a person knows not a thing which he is obliged to know, and might have known it, but neglected it. This' does not excuse from sin. Q. What is supine ignorance? A. When a thing may be known with ease. This excuses not from sin. Q. What are the things we are obliged to know? A. First, all Christian or religious duties. Secondly, what belongs to our particular state or calling. Q. What is passion, and when does it excuse or aggravate sin?f A. A sin of passion is called a sin of in- *See St. Tho. i. 2. q. 76, art. 2. 2. St. Aug. de Gra. et de Lib. Arb. C. iii. n. 5. fN. B. — By passion, we mean any strong or vehement emotion of the soul, as inclination, desire, etc. firraity ; it is grounded in self-love. Passion does not excuse from sin ; yet strong passion diminishes it, because it renders sin less volun- tary. If passion is so violent as to hinder reason entirely, it excuses from sin. But pas- sion consequent, or which comes after sin, aggravates it; but antecedent, or going before, diminishes it. Q. What is a sin of malice? A. It proceeds from clear knowledge, reflec- tion, or habit, and is a great aggravation. Q. What is a sin of omission? A. It is the omitting to do what God or his church commands ; as for example, if a rich per- son neglects to give alms, or any one should neglect to say his daily prayers, or neglect to hear mass when he can, upon a Sunday, etc. Q. What is a circumstance, and how many circumstances are there ? A. It is something belonging to an action, but not of its substance. Aristotle and St. Thomas name several, viz. : Who, what, where, with what help, why, how, when. Who, denotes the person, as whether a religious man or lay- man, a relation or otherwise, a married person or single. This circumstance is to be declared in sins of impurity, murder, etc. What, denotes the quantity, as how much, or whether conse- crated or not. This circumstance is to be de- clared in sins of theft. Where, denotes the place, as whether in the church, or any other sacred place: this circumstance is to be declared in sins of theft, murder and carnal sins in fact. With what help, denotes the scandal given, where- by others might be in danger of being drawn into sin, or whereby God may be dishonored, and his church brought into contempt : this circumstance chiefly regards all public sins. Why, denotes the motive, intention, or end: this circumstance is to be declared, when the end of doing an action is a mortal sin in itself, as for example, to steal a sword, with a design or intention to kill a man with it. How, denotes whether done out of ignorance or knowledge. When, denotes the time how long. This circumstance properly belongs to the sins of desire, anger, and ill-will ; EXPOUNDING OF SIN. 151 so that persons should declare how long they continued in the same dismal desires, anger, hatred, and the like, without interruption. Q. What circumstances are we obliged to express in confession ? A. All those which change the species or nature of the sin, as the council of Trent has defined.* Again, all those circumstances which change not the species, but which very much aggravate, according to the most probable opin. ion, are to be confessed, viz. : Stealing from the indigent, etc. Q. Whence do sins derive their enormity? A. Sins derive their nature from the object ; and the more worthy the object that is abused, the greater is the sin. Hence, sins imme- diately against God are greater than those against ourselves or neighbors. Spiritual sins are greater than carnal. Sins against our neigh- bor's soul are greater than those against his person or goods, but this is to be taken when equally compared ; as the ruin of a man's soul is worse tban the destruction of his person or goods. Again, the enormity may be compared as to the cause : hence sins of malice exceed sins of ignorance and passion. Q. Which are the degrees whereby sins are committed ? A. These four, viz.: Suggestion, delectation, consent, and fact. Q. What is suggestion, and how far sinful? A. Suggestion is the first impression of a temp- tation : it is not sinful if only resisted. In carnal sins, it is often a venial sin, especially when occasion is given to it by dangerous objects. Q. What is delectation ? A. It is to take pleasure in thinking on what is sinful, though there be no consent 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 flesh, envy, anger, revenge, etc. Now this delectation may happen two ways, by taking a pleasure in the thought, or in the thing itself, and by consenting to the pleasure. When there is delectation in the pleasure, it is called morosa, and is accompanied with consent, viz.: In the voluntary delight. Q. What is consent ? A, When a person resolves to commit the sin. THE SEVEN DEADLY SINS EXPOUNDED. Q. Which are the seven deadly or capital sins ? A. Pride, covetousness, luxury, envy, glut- tony, anger, sloth. Q. Why are they called deadly or capital sins ? A. Because they are the source and root of all other sins. Q. What is pride ; and is it a great sin ? A. It is an inordinate desire of esteem, and being above others, viz.: To think we have good from ourselves ; 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, so as to despise others, as if they *Sess. xxiv. C. V. et Can. vii. had them not. There is not a sin more griev- ous or more dangerous ; for it is the sin of the fallen angels ; and of the first man. It is the sin which we have the greatest difficulty to preserve ourselves from ; and the last we over- come. Eccle. X. 7. I Pet. V. 5. Isa. xiv. 12, etc. Gen. iii. 5. Q. How many branches are there of pride? A. Eight, viz.: Vain-glory, ambition, disobe- dience, boasting, hypocrisy, contention, obsti- nacy, and curiosity. Q. Explain every particular. A. Vain-glory is a manifestation of a per- son's own excellency before men : for instance, t I5« EXPOUNDING OF SIN. by expecting to be esteemed for things not worthy of praise, as for wicked things and the like. Secondly, by expecting esteem from those who are not competent judges, as from igno- rant people. Thirdly, by expecting esteem, when the motive is bad, as it happens in prayer and alms. In these cases, where the ': the object is mortal, the sin is mortal. Ambi- : tion is an inordinate desire of honors. Dis- obedience is preferring a man's own will to the will of a lawful superior. Boasting is a mani- festation of a person's own excellenc}', by words. Hypocrisy is a dissimulation of holi- ness, either by words or actions. Contention is properly maintaining what is contrary to truth, by words. Discord is adhering to a man's own opinion, with making a partj'. Curiosity is a disordinate desire of knowing more than is necessary, or convenient, or profitable. Q. What considerations will abate pride ? A. The defects of soul and body, ignorance, error, others' perfections, follies, misfortunes, and to remember that holy lesson of our Saviour Christ, Learn of me, because I am meek and humble of heart, St. Matt xi. 29, and to con- sider that we are sinful dust, and shall soon return again to dust : and that whatsoever good we have or do, is the free g^ft of God. Its opposite virtue is humility, which inclines us to conceive a mean opinion of ourselves, Gal. vi. 3, to require neither esteem nor respect of others ; to despise no person ; and to sufier contempt and disrespect patiently and calmly. St. Luke xxi. 19. This is a virtue so neces- sary, that no one can be saved without it, according to the express words of our Saviour Christ. St. Luke xviii. 17. Q. What is covetousness ? A. It is a disordinate or immoderate desire or love of riches or worldly goods. Q. When is the love of worldly things im- moderate ? 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 these four signs. First, when a person is overjoyed for possessing, or over- sad for losing, any earthly thing, Ps. li. 9. 2 Cor. vii. 10. Secondly when he acquires or keeps any thing unjustl}-, Isa. xxxiii. i. Thirdly, when he seeks greedil}^ after worldl}^ goods, or retains them with too great an affection, i Tim. vi. 9. Fourthl}', when he is not bountiful to the poor, according to his ability, St. Luke xi. 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 poorest person is covetous, if he loves the riches he has not, St. Matt. 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 usually attend a covetous mind ? A. All sorts of injustices, viz. : Treachery, like Judas, who betrayed our Saviour. Deceit, or fraud. Falsehood, when fair words draw persons on, as in trafficking. Perjury, when a false oath backs their words. Violence, when covetous- ness induces a person to steal. Solicitude, an unquiet mind, in obtaining and preserving riches, Obdurateness against the poor, in refus- ing to assist them in their wants. Q. What considerations are profitable against covetousness, and what is the virtue opposite to it? A. To consider that vre. brought nothing with us into the world, nor shall carry any thing out of it, I Tim. vi. 7. That God has promised, if we seek in the first place his kingdom and its justice, that all other things shall be added unto us, St. Matt. vi. 33. To consider the threats pronounced against it in the Scripture. The dangers it exposes men to; the difficulty of being saved ; since our Saviour has told us, / that it is harder for a rich man to enter heaven than for a camel to pass through the eye of a needle. Matt. xix. 24. To consider that amend- ment is almost impossible. The neglect of EXPOUNDING OF SIN. 153 spiritual duties. The folly of the vice. The extravagances of heirs. The shortness of this life. The pains of hell, and joys of heaven. The virtue opposite to this vice, is liberality, which weans our hearts from earthly things, and inclines us to share our goods freely, not with the rich, and persons in easy circum- stances, but with the poor, for it is much better to give than to take. Acts. xx. 35. And St. Paul says, that God loves a cheerful giver, 2 Cor. ix. 7. Q. What is luxury ? A. An inordinate desire of carnal sins, or delights of the flesh; which is an abominable sin, and ought not to be so much as named among Christians, Eph. v. 3. Q. Are all carnal pleasures inordinate ? A. All but between man and wife. Q. When is a person guilty of this odious sin? A. Not only when he commits the fact, but likewise when he wilfully, with delight or pleasure. Job xxxi. i , hearkens to, looks upon, or thinks of, any thing whatsoever, which any ways moves him to this detestable sin, Eph. v. 4, 5. Matt. v. 28. Q. What are the remedies against lust, and what is the virtue opposite to it ? A. Flying the occasions ; fasting ; avoiding idleness, and bad company ; reading good books ; guarding the senses, but most especially the eyes ; meditating on hell ; constant prayer ; modest in dress ; to confess often, and communi- cate with devotion. The virtue opposite to this vice is chastity, which is a purity of body and mind, making us abstain from carnal pleasures : it is an angelical virtue, which God bestows upon people of prayer upon the obedient, and humble, Wisd. viii. 21. James iv. 6. There is no virtue that renders persons more acceptable to God, than this of chastity, Rev. xiv. 4. Q. What is envy ? A. It is a sadness or repining at the worldly or spiritual good of our neighbor, because it seems to lessen our own, or a rejoicing at his damage or distress. Q. What branches has envy ? A. Want of love for our neighbor; whispering or talking to break friendship ; detraction, a tak- ing away another's reputation ; rash j udgment, reproach, contempt of others, hatred, etc. So detestable is this vice, that God warns us not to eat with an envious man. Proverbs xxiii. 6, being contrary to charity, and human society. It makes men like devil's, whose nature is malice. By the devil's envy, death entered into this world. Sap. ii. 24. It caused Cain to kill his brother. Genesis iv. and the Jews, our Saviour Christ ; and seeing it destroys in man the love of God and our neighbor, and fills the world with innumerable mischiefs, it is no wonder that it is put among the vices that exclude from heaven, Galatians v. 21. i Peter ii. i. Q. What are the remedies to cure envy ? A. To consider the unreasonableness of the sin, which neither increaseth our happiness, nor diminishes that of our neighbors ; that it robs us of charity, and deforms us to the like- ness of the devil or evil spirits, who continually go about to devour us ; for it is a kind of death to them, to see that man is happier than them- selves, I Peter v. 8. To consider the disturbance it gives to a person. To place our affections only on future happiness. The virtue opposite to this vice is charity, or brotherly love, which consists in doing and wishing as much good to our neighbor as we would have others do to us, St. John xiii. 35. This is the chief badge of a Christian. Again, humility is a very power- ful virtue, in order to overcome this odious vice; for whosoever is humble, is not sorry that his neighbor is more rich, more learned, and more esteemed, than himself Q. What is gluttony ? A. An inordinate desire of meat or drink. Q. How many ways are there of offending in this kind ? A. Chiefly five, viz. : First, to eat unseason- ably to please the appetite. Numbers xi. 5. Proverbs xxi. 17. Secondly, to desire delicacies, or not to be satisfied without choice meat and drink, Ezekiel xvi. 49. Thirdly, to eat or drink 154 EXPOUNDING OP SIN. to excess, so as to make a person sick, Eccle- siastes xxxvii. 32. Fourthly, to eat with greedi- ness. Fifthly, to seek for what is most pleasing. Q. Which is the worst and most destructive kind of gluttony ? A. Drunkenness. Q. What is drunkenness ? A. A disordinate use, and desire of intoxi- cating liquor, so as by it to lose any share of our reason, or senses. Q. How is it sinful or excusable? A. It is excusable, if a person knows not the strength of the liquor; if out of surprise he drinks too much, more than to satisfy nature, it is only a venial sin : but if he knows the strength of the liquor, and will drink to excess, it is a mortal sin ; 1 Corinthians vi. 10. Isaiah V. 22. It is likewise a grievous .sin, as often as it is a considerable prejudice, either to body, estate, or family : it is also a mortal sin, to cause wilfully another to be intoxicated. Q. What are the eflfects of drunkenness ? A. Dullness and incapacity, both in regard of temporal and spiritual duties. Irregularity of the passions. Loquacity, or an unbridled use of the tongue, in lying, swearing, and profane discourse. Scurrility, in abusing and exposing our neighbor. Uncleanness, by pollu- tion, vomiting, etc. Q. What remedies are there against the sin of drunkenness, and what is the virtue opposite to it? A. To consider, that it makes a man worse than a beast ; as also to consider the abstinence of Christ and his saints ; that it brings beggary, diseases, and damnation. To reflect on the happiness of an abstemious life. The virtue that is opposite to it, is temperance, which bridles the inordinate desire of meat and drink, as likewise all other disorderly passions. Q. What is anger? A. It is an inordinate desire of revenge, or of punishing those who displease us. Q. How, and when is anger innocent or sin- ful? A. It is a natural passion of the soul, and may be either good or bad. A superior sins not in being angry, or desiring to punish a fault in a subject : but in others, it is both against justice and charity : and even superiors may sin in excess of anger? Q. What branches are there in anger? A. Scolding, when anger breaks forth into contradiction by words, and ends in threats and blows. Swelling with anger, as when a person ruminates in his mind, by how many ways he will take revenge. Contumely, when a person makes use of injurious words, reflecting upon other's morals, imperfection of body and mind, or misfortunes. Malediction, by wishing another some evil, from God, the devil, or some mis- fortune. Indignation, when we refuse to see, or converse with others through anger. Clamor, when we attack another with confused language, without any regard to what is said. Blasphemy, when in anger we use injurious words, either against God, his saints, or any holy thing. Lastly, manslaughter and murder. All which are grievous sins, in the sight of God, St. Matt. v. 22. Gal. v. 20. Eph. iv. 31. Q. What are the remedies against anger, and what is the virtue opposite to it ? A. Meekness, which suppresseth in us all passion and desire of revenge : patience, which is a voluntary suffering of all injuries, hard- ships, miseries, troubles, labor, and poverty, for God's sake, as Christ has done. St. Peter ii. 23. To remember the example of our blessed Saviour in his sufferings, who calls upon all his followers ; learn of me, because I am meek, etc. St. Matt, xi. 29, To consider the evil effects, as quarreling, fighting, murder. Resisting the first attack ; silence, which will pacify our neighbor ; the obligation of brotherly love ; to consider and do all things rationally and dis- creetly, with the eyes and light of faith ; and to beg earnestly the grace of God so to do. 2 Cor. iv. 17. St. James i. 17. Q. What is sloth? A. It is an unwillingness, or laziness of the mind to perform those duties which are required to save man's soul. EXPOUNDING OF SIN. 155 Q. When is a person guilty of sloth? A. First, when he does not take proper care of his own serious affairs ; i Thess. iv. II. I Cor. xiv. 38. Secondly, when he does not take pains to know the things which every Christian 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 idleness, etc. i Tim. v. 13. Fourthly, when he spends his time in insigni- ficant and frivolous affairs : such as unprofitable discourse, visits, plays, etc. Fifthly, when he neglects the service of God, and uses no dili- gence to overcome his failings, or to advance in virtue. Q. Is sloth a great sin ? A. Yes, certainly it is a deadly sin; for our Saviour assures us, that every tree that yieldeth not good fruit, shall be cut down and cast into the fire. St. Matt. vii. 19. And again, cast, says he, the unprofitable servant into utter darkness where there shall be weeping and gnashing of teeth. St. Matt. xxv. 30. Hence> an idle life is quite contrary to the gospel, which prescribes a watchful, laborious, and penitential life ; it requires self-denial, forsaking the world, crucifying the flesh, abounding in every good work, the working our salva- tion with fear and trembling: Phil. ii. 12. Not to be weary in doing good ; Gal. vi. 9, to walk circumspectly; to understand what is the will of God; to redeem time; to walk worthy of our vocation ; Eph. v. 16. Wherein is sufficiently condemned an idle life, which exposes persons to many temptations and dangers, and brings them under the guilt of many sins, and the neglect of the greatest duties, in making this life 9, sacrifice to self- love, in wasting their time, their money, etc. For all which they stand accountable to Almighty God, and so should fly idleness, as the broad and large way that leads to perdition. I Q. Which are the effects of sloth ? A. Tepidity, which is a coldness in devotion : pusillanimity, which is a cowardice to under- take what a person has in his power, or is able to perform : aversion for spiritual things : weari- ■ ness of life : distrust of God's mercy : incon- stancy, or a want of resolution to prosecute every Christian dut3^ Q. Which are the remedies against sloth ; and by what virtues is it overcome ? A. To consider the labors of Jesus Christ, of his apostles, martyrs, confessors, virgins, etc. To consider the easiness of spiritual duties, and with what diligence men labor for temporal advantages. That every one is to account for the time he loses. That heaven is only be- stowed upon laborers. To pass no day without doing some good action. To call to mind fre- quently, the words of the prophet Jeremiah, chap, xlviii. 10. Cursed is he who does the work of God negligently. Now the chief virtues that are opposite to sloth, are diligence, which makes us careful and zealous in performing our duties, both to God and man; as also devotion, which is a sincere endeavor, and pious zeal for the service of good, and for everything that re- gards our duty and calling. St. Mark, xii. 33. THE THREE THEOLOGICAL VIRTUES EXPOUNDED. Q. Which are the three theological virtues, and why are they so called ? ' A. Faith, hope, and charity; and they are called theological, because they regard God as their immediate object, i Cor. xiii. 13. Q. What is faith? A. It is a supernatural light, or divine virtue, infused by God into the soul, whereby we firmly believe and assent, to all things that are revealed by God and proposed by his church. Q. Is faith a gift of God? A. Yes, as it is defined against the Pelagians, 156 EXPOUNDING OF SIN. and even without charity, as the council of Trent has defined against the Calvinists. Phil, i. 28, 29. Q. Is faith necessary to salvation ? A. Yes, it is, as St. Paul assures us, where he says, that without faith, it is impossible to please God. Heb. xi. 6. And St. Mark says, he who believes not, shall be condemned. Chap. xvi. 16. However, it does not follow from hence, that faith alone will save a man, without good works, as Luther, and other heretics have taught.* For the fathers by their lives and writings ; councils by their decrees ; pastors by their preaching and exhorting, to do good and avoid evil ; to keep God's commandments, etc., universally show, as the Scripture does, in sev- eral places, that faith alone, without good works, will never save a man. If I should have all faith, so as to remove mountains, and have not charity, I am nothing, says St. Paul, i Cor. xiii, 2. And St. James declares, that faith without works is dead ; C. ii. 26. And our Saviour says, if thou wilt enter into life, keep the command- ments. St. Matt. xix. 17. All which is more than sufficient to prove, that faith alone will save no man. Q. What is the formal object or motive into which faith is resolved ? A. The authority of God revealing, who can neither deceive, nor be deceived ; Heb. vi. 1 8. Q. Is not faith resolved into reason, human authority, miracles, etc. ? A. No; these are only the motives of credibility, which induce and dispose the mind to believe. Q. Which are the properties of faith ? A. It is so certain, as to exclude all doubt- ing ; it requires a pious affection of the will ; it extends to every thing that is revealed, either explicitly, or implicitly ; so that not to believe all articles, is. at least, an imperfect faith, or rather human faith ; Heb. xi. i . Q. What is the material object of faith ? A. Every thing that is revealed, viz.: The word of God, written, or unwritten. * See Luther i. i. Vit prop. 15. 18. f. SJ. Senn. de Ind. 65. See Bossueti. Variations Tom. i. L. i. P. 8, q. Q. Is it not sufficient to believe all that is written in the Bible? A. No, it is not ; for we must believe all apos- tolical traditions, as St. Paul declares ; therefore, brethren, says he, stand firm; and keep the traditions, which you have learnt, whether by word, or whether by our epistle. 2 Thess. ii. 14. Q. From whom do we receive the word of God, and the meaning of it ? A. From the Catholic church. Q. How is faith divided ? A. Into human and divine, actual and habit- ual, internal and external, living and dead, ex- plicit and implicit. Q. How do 3'ou explain these branches? A. Human faith depends upon the informa- tion of man. Divine faith upon the informa- tion of God, proposed by motives of credibility. Habitual faith is the gift of faith, infused by God, and inherent in the soul. Actual faith is the actual assent we give, to what God has revealed. Internal faith is the inward assent given by the intellect. External faith is the outward profession by words or signs. Living faith is joined with charity, or the love of God, as in the just. Dead faith is that which is void of charity, as in the wicked. Hence, the council of Trent has defined, that true faith is separable from charity; yet, it may be lost by its opposite vice, viz.: Infidelity. Explicit faith is when an article is believed explicitly, dis- tinctly, and in distinct terms, as the Trinity. Implicit faith is when we believe in general, ever}'' thing that is revealed, and proposed by the church ; or when we believe an article not in express terms, but by believing an article wherein it is contained; as he who expressly believes the Trinity, believes implicitly, that the second and third person are consubstantial with the Father: again, he who explicitly believes the incarnation, implicitly believes Christ to have a human soul, body, and will. Q. When does an external act, or public pro- fession of faith, oblige? A. As often as God's honor, or the good of our neighbor requires it: Acts iv. 20. Hence, EXPOUNDING OF SIN. 157 no one is to deny his faith; for our Saviour says, he who shall deny me before men, I will also deny him before my Father who is in heaven; St. Matt. x. 33. Again, an internal act of faith obliges, when baptism is received by adult persons ; as also, when we have a temptation against faith, or when we receive any of the sacraments, or when we are in danger of death, etc. Q. Which are the vices opposite to faith ? A. Infidelity, apostasy, heresy. Infidelity is either positive, that is, when a person has faith sufficiently proposed, or negative, that is, when faith is not sufficiently proposed. The first is sinful, the latter innocent. Apostasy is either total, as when Christ and his doctrine is denied, as in Jews, Turks, and Atheists; or partial, as when some particular articles are rejected. Heresy is an obstinate error of those who are baptized, against some particular articles which are of faith ; so that it is to be observed, that if a person should deny or obstinately doubt of only one point of faith, he would thereby lose his whole faith ; and the reason is, because true faith must always be entire, and he who fails only in one article, is made guilty of all, by disbelieving the authority of God, upon which all are equally grounded. Q. What is schism ? and does it destroy faith ? A. It is a sin of disobedience against charity, and separation from the church ; and it is often joined with heresy. Q. Is blasphemy against faith ? A. It is a sin opposite to the profession of faith ; as being an injurious speech, or thought, against God or holy things, which either attrib- utes to God what does not belong to him, or denies what does belong to him ; or gives to creatures what belongs to God. Q. What is hope ? A. It is a gift of God or divine virtue, whereby we certainly and confidently expect life everlast- ing, through Christ's merits, applied by our endeavors, as the means. Romans viii. 24, 25. Q. On what is our confidence or hope ground- ed? A. Upon the promises of God, who affi.rmed, that he would give eternal happiness to such as fulfill his law or commandments. Hebrews vi. 18, 19. I John iii. 21. Secondly, on the super- abundant merits of our Saviour Jesus Christ, whereby God gives us his grace in this world, and promises us his kingdom and everlasting bliss in the world to come. St. John x. 10. Rom. V. 10. Q. What are the properties of hope ? A. It supposes faith. It is founded on a moral certainty, excluding unreasonable solicitude; not in an infallible certainty, as the Calvinists pre- tend. It excludes not fear, but this fear must not be a worldly fear, which is an apprehension of worldly pain only, but a servile fear of eternal punishment ; which is good, as excluding the will of offending: but most especially the fear attending hope, is a filial fear, which is a fear of offending God. Q. What is the object of hope? A. The primary object of hope is life ever- lasting. The secondary object are the means of obtaining it, as grace, perseverance, and good works, proceeding from grace. Hence the Quiet- ists are condemned, who pretend that perfection consists in hoping for nothing, not even life everlasting. Q. When are we obliged to make acts of hope? A. When we come to the use of reason and begin to know that God is our last end, for which he created us ; being then obliged to hope for eternal salvation, and means to arrive thereto; also when we are obliged to pray, to do acts of penance, or beg any thing necessary for our salvation, we must hope God will not be wanting on his side, if we do as we ought : blessed is the man whose hope is in the name of our Lord, and hath not regard to vanities. Psalm xxxix. 5. Q. What sins are opposite to hope ? A. First, despair by defect, when a person has a diffidence, that God will not save him, or provide him with the means, which he there- fore neglects. St. Matt, xxvii. v. Eph. iv. 19. 158 EXPOUNDING OF SIN. Gen. iv. 13. Secondly, presumption, by rely- ing wholly on God's mercy, without the means of good works. Rom. ii. 4, 5. These sins are sometimes joined with heresy, when a person believes that God can not or will not pardon his sins. Q. Can there be true hope without true charity ? A. Yes ; as there is true faith without charity, but then it is a weak and imperfect hope. Q. What is charity ? A. It is a divine virtue, or g^ft of God, whereby we love God above all things, for him- self; and our neighbor as ourselves, for God's sake, as he requires.* Thou shalt love the Lord thy God, with all thy heart, with all thy soul and with all thy mind, etc. Thou shalt love thy neighbor as thyself, St. Matt. xxii. 37, etc. God is charity, saj's St. John, and he that abides in charity, abides in God, and God in him, i John iv. 16. Q. What is it to love God above all things ? A. It is to prefer him, his divine will, and commands, before all things, purely for his sake, so as to be willing to lose all things, even life itself, rather than the grace or love of God by mortal sin. If any one loves me, he will keep my commands, St. John xiv. 23. And , again ; this is the charity of God, that we keep his commandments, i John v. 3. He that loves father or mother more than me, is not worthy of me. Matt. x. 37, says our Saviour Christ. All transitory happiness is infinitely below the end for which God made us, and therefore is as much below our love ; God having made us for himself, nothing but God can make us happy ; the love of the world ever heaves us worse than it found us, it fills us with a thousand disquiets and solicitudes ; the love of God is the only happy love ; when once we come to taste how sweet it is to love God, the soul is charmed therewith, it despises all other things, as rivals infinitely below him; the more we love God, more still we shall dis- cover in him perfections inviting us to love • St. Aug. L. 3. de Doct. Christ. C. x. n. i6. him : nor we cannot pretend to love God with our whole heart, soul, mind and strength, as he requires, if we prefer our life, liberty, riches, pleasures, or any created thing whatever before him ; we must choose rather to lose all than him, who most, and only deserves our love. He is our Father, Creator, Conserver, Redeemer, etc. Ought we not then to give him oi:r hearts, our souls, and all ? Son, give me thy heart, Prov. xxiii. 26. And St. Paul says, If any one love not our Lord Jesus Christ, let him be accursed, i Cor. xvi. 22. Set your affections on the things that are above, and not on the things that are upon the earth. Col. iii. 2, which never made any one happy, nor can be able to do it. Q. What is it to love our neighbor as our- selves ? who is our neighbor ? and in what order is charity to proceed ? A. To wish him as much good, for body and soul, as to ourselves ; to do him no wrong, by thought, word, or deed ; to be ready to do him good, and hinder any harm we can from befall- ing him, either in respect of soul or body, chiefly for the love of God, and to love him as ourselves, that is, as well as ourselves, not by equalit}^, but by likeness ; for as our Saviour says, All things whatsoever ye would that men do to you, do 3^ou also them, St. Matt. vii. 12. And again ; This is my command, that you love one another, as I have loved you, St. John xv. 12. By this, all men shall know that you are my disciples, if you love one another, John xiii. 35. Above all things, have always mutual charity among your- selves, I Peter iv. 8, which surely they want, who either upon account of religion, or any other pretence, hate their neighbor. Now, our neigh- bors are all mankind, even our enemies, whom we are bound to love, according to that of our Saviour, I say unto you, love your enemies, bless them that curse you, and do good to them who hate you, St. Matt. v. 44. The order of charity is this ; first, love God ; secondly, our own souls ; thirdly, our neighbor's souls ; fourthly, our own life and body ; fifthly, the life and body of our neighbor ; sixthly, our EXPOUNDING OF SIN. 159 own fame and temporal goods ; seventhly, tlie fame and temporal goods of our neighbor. Then, in necessity, relations, carnal, spiritual, and civil, are to be preferred to others. Q. What are the chief qualities of charity ? A. To esteem, love, praise, and obey God above all things, so that it is the greatest or strongest aflFection of the soul, so as to prefer his honor, good, and will, to our own, or any other's. Again, charity loves God upon his own account, and for his own great perfections, because it is a love of perfect friendship, which immediately regards the good of the object that is loved, and not barely a love of concupiscence, which regards the good of the lover, which is only the secondary object of charity; so that charity has two arms, one regards God imme- diately, the other ourselves, which is likewise loving God, because it is obeying God's will to love, or wish the greatest good to ourselves. Hence, the Quietists are condemned, who pre- tend that true charity excludes the secondary object, and ought to make us indifferent to our own chiefest good, and exclude all other motives, even salvation, which they take to be a merce- nary motive. Charity, indeed, as St. Paul says, seeks not its own interest; i Cor. xiii. 5. But this is to be understood either with regard to temporal goods, or with regard to the primary object, but not exclusively of it. The Scripture every where recommending God to be loved and served as our reward. Q. Is charity necessary to salvation ? A. Yes, most certainly ; for our Saviour says, lie that loves not, remains in death ; i John iii. 14. And St. Paul says, that if we distribute all our substance to feed the poor, and de- liver up our bodies so as to be burnt, and have not charity, it will avail us nothing; i Cor. xiii. 3. Q. Who are they who have true charity ? A. They only who are so affected, as would rather die, and lose all that is most dear to them, than break any of God's commandments : this is the love of God, says St. John, that we keep his commandments ; i John v. 3. O that all could truly say with the Apostle, who shall separate us from the love of Christ, etc. ? Rom. viii. 25. But alas ! all seek the things that are their own, not the things that are Jesus Christ's; Phil. ii. 21. Q. What are the effects of perfect charity, and how is charity lost? A. It remits sins : charity, says St. James, covers a multitude of sins, chapter v. 20. It gives spiritual life to the soul ; we know, says St. John, that we are translated from death to life, because we love the brethren ; i John iv. 14. It renders man acceptable to God, for he that abides in love, abides in God, and God in him; i John iv. 16. Charity is lost by break- ing any of God's commandments in any weighty matter. If you love me keep my command- ments ; St. John xiv. 14. Q. Which are the acts of charity ? A. Some are interior, viz. : A love towards the object, to wish it all good. Joy, when good happens to it. Peace, by laboring to procure, and join in doing good. Compassion, 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 assist in procuring his good, both spiritual by prayer, good example, instruction, etc., as also the good of his body by alms, etc. Q. What is alms ? A. It is an act of mercy, or compassion, whereby, for the love of God, we relieve our neighbor in all his wants, both corporal and spiritual. Q. Which are the corporal alms, or works of mercy ? A. These seven: i. To feed the hungry. 2. To give drink to the thirsty. 3. To clothe the naked; St. Matt. xxv. 35, 36. 4. To harbor the poor with lodging. 5. To visit the sick and imprisoned. 6. To redeem the captives, and pay the debts of others. 7. To bury the dead, St. Matt. xxvi. lO- Q. Which are the spiritual alms, or works of mercy, and how many ? A. Seven, viz. i. To give good advice, or i6o EXPOUNDING OP SIN. counsel to the doubtful, Job xxix. 21. 2. To correct or admonish those who do amiss ;, Gal. vi. I. 3 To instruct the ignorant; Prov. xiv. 33. 4. To comfort the aflSicted; Rom. xii. 17. 5. To forgave injuries and offence; 2 Cor. i. 4. 6. To bear patiently person's ill humors ; James v. 16. 7. To pray for the living and the dead, and for our persecutors; Matt. V. 44. Q. When is it that a work of mercy is most meritorious ? A. When it is really done for God's sake, and applied to the person that stands most in need of it. Q. What are the offences we ought to for- give ? A. All offences and injuries, let them be never so great, or many ; St. Matt, 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 shall be the lot of those who are hard-hearted to the poor ? A. God himself affirms, that judgment with- out mercy, and the everlasting fire of hell, are allotted to those who show no mercy to persons iu distress; St. Matthew xxv. 41, etc. Q. What sins are opposite to charity ? A. In the first place, every mortal sin, but not venial sins, which only lessen the fervor of charitable acts, and by breeding evil habits, dispose towards mortal sins. Also, hatred of our neighbor, envy discord, schism, fighting. duelling, unjust war, unmercifulness, and scan- dal, are all opposite to charity. Q. What is scandal, and how many sorts of scandal are there ? A. Scandal, if we search the etymology and derivation of the word, signifies something laid in our way, which is apt to make us fall ; and so it is taken for the same as a stumbling-block ; and in this sense, the Psalmist says, they have laid for me a scandal or stumbling-block, by the way side ; Ps. cxxxix. 6. From this literal signification, scandal by a metaphor, is taken to signify any thing that is the cause, or occasion of another's falling into sin : and ac- cordingly, scandal, by St, Thomas, the doctor of the schools, is said to consist in words or actions, which are evil, and which occasions the spiritual ruin of another person's soul. Scandal, therefore, i§ a sin of bad example, which is apt to draw or induce other persons into sin, whether it be by words, actions, or omissions. Now, there are several sorts of scandal, viz.: Direct, with an intention ; or indirect, as bad example. Active, which is the scandalous action. Pas- sive, which is the spiritual loss, or ruin. Q. By how many ways may men scandalize, or concur to the spiritual ruin of their neighbor ? A. Six ways directly, viz.: By command, by advice, by consent, by provoking, by praising, by concurring; Prov. xvii. 15. Three ways indirectly, viz.: By silence, by not hindering, and by not discovering. THE FOUR CARDINAL VIRTUES EXPOUNDED. Q. Which are the four cardinal virtues, and why so called ? A. Prudence, j ustice, fortitude and temperance; Sap. viii. 7. They are called cardinal meta- phorically, from the Latin word cardo, which signifies a hinge ; as being the hinges, or general rules, in the practice of all other moral virtues : and second iu dignity, to the theological virtues. Q. What is prudence? A. It is a moral virtue, which makes us wary in all our actions, that we may neither deceive others, nor be deceived ourselves, or which sug- gests to us, what things are to be embraced, and what avoided, with regard always to God's com- mand ; and that we do all things, in their proper time and manner ; St. Matt. x. 16; Eccles. iii. 32. PURGATORY. Purgatory is a middle state of souls, suffering for a time on account of their sins. St. Paul writes to the Corinthians : "And the fire shall try every msia's work of what sort it is. If any man's work burn he shall suffer loss ; but he himself siaAl be saved, yet so as by fire." B t3 'O «* B.0 3 ^ 1) •' 8-2 -g a ^ 3 O ^^ Si o ^^ .n to beSS B O^ v. ■ v a Oi 5^ -'O 5 M^ 2 c u 0.-C CO QJ Sif 11} 2 2 i- 4) 3.S a ^- lu ■ ■ ■•3 S" EXPOUNDING OF SIN. i6i Q. Which are the functions of prudence? A. Three, viz.: Previous consultation, sound judging, and execution. Q. How are these functions to be performed ? A. Eight ways, to consider things past : to attend to what is present : by providing against what may happen hereafter : by reasoning upon every point: by docility, or a promptitude to be informed : b}' sagacity, or quickness in taking, or judging: by industry, or quick execution in applying the means : by circum- spection, in reflecting upon circumstance : by caution, in providing against evil events. Q. Which are the defects of prudence ? A. Precipitation, to engage without due re- flection. Inconsideration, the want of attention, before the choice of means. Negligence, or omission in the execution, after a prudent choice. Q. Which are the excesses in prudence ? A. Carnal prudence, or diligence, in seeking to please corrupt nature. Craft, a subtle and clandestine way of managing, which in facts is called deceit, or tricking, cunning or cheating, called frauds. Solicitude, an anxious care in obtaining, or conserving worldly goods, or difiidence in providence, for fear of wanting hereafter. Q. What is justice? A. It is a moral virtue, which inclines the will to give every man his due, as God re- quires ; Rom. xiii. 7. Q. In what is justice grounded? A. In dominion, in birth-right, in contract, in g^fts, in promises, etc. Q. What vices are opposite to justice? A. Usurpation, theft, rapine, detraction, usury, acceptation of persons, etc. Q. Among what persons, and by what actions are injustices commonly committed ? A. In purchases, in buying, selling, the price of goods: by judges, witnesses, last wills and testaments ; by servants, detractors, etc. Q. What obligation arises from injustice? A. Restitution either in . 'nd, or equivalent ; let it be goods or reputation. Q. What is fortitude? A. It is a moral virtue, which gives us courage to endure all hardships, dangers, and even death itself, for our faith and the service of God; Prov. xxviii. i; i Peter v. 14, 15; St. Matt. X. 28. Q. When is it chiefly practised ? A. In bearing afflictions, whether providential, or maliciously designed, viz.: Heat, cold, poverty, imprisonment, danger of death, in time of battle, wounds, pains of the body, or mind, death, or martyrdom. Q. Which are the qualities of ft)rtitude ? A. Patience, not to repine at hardships, longanimity, not to complain of the dilatoriness of assistance. Q. Which are the defects of fortitude ? A. Cowardice, to want boldness in dangers, that are according to reason. Q. What are the excesses of fortitude? A. To be rash and expose one's self to danger contrary to reason, as in duelling, etc. Q. What is temperance ? A. It is a moral virtue, moderating man's affections, or appetites in tasting, and touching, that is, eating and drinking according to right reason ; Eccles. xxxvii. 34 ; i Thess. v. 21 ; i Peter ii. 11. Q. Which are the chief branches belonging to temperance? A. Abstinence, which moderates the use of eatables, and sobriety, which moderates the use of drink. Q. Which are the opposite vices to temperance? A. Excess, as drunkenness, gluttony, and indecency. Q. Is it necessary for a Christian to be exercised in these virtues ? A. Yes, it is ; for we must not only decline from evil, but do good ; Ps. xxxvi. 27. Q. What are the other virtues which our Saviour cliiefl}' requires of us to pursue ? A. Humility, patience, meekness, chastity, and vigilance; St. Matt. xi. 24; St. Mark xiii. 33, 34, 35, etc. ; St. Luke xxi. 19. ; St. Matt. v. 28. l62 EXPOUNDING OF SIN. RELIGION EXPOUNDED. Q. What is religion ? A. It is the worship we pay to God as the supreme being. Q. How many sorts of worship are there ? A. Several, viz.: Supreme, inferior, hyperdulia, religious and civil, absolute and relative. . Q. How do you explain these several kinds ? A. Worship is paid to things upon account of their excellency. Supreme worship is paid to God only, and it is called Latria. Inferior wor- ship is paid to saints and holy things, and it is called dulia. Hyperdulia is paid on account of some singular excellency communicated only to one, as to the blessed Virgin Mary. Religious worship is upon account of some supernatural excellency. Civil worship is on account of some natural or acquired excellency. Absolute wor- ship is on account of some inherent excellency. Relative worship is on account of some relation it has to inherent excellency. Q. Is the cross of Christ, and other instru- ments, the object of supreme worship? A. No, they are not. Q. Which are the proper acts of religion ? A. Interior and exterior. Devotion, or a promptitude of the soul to worship God. Prayer, which is raising the mind to God, by meditation, or petitioning for what we want, viz.: Absolutely, grace and heaven; conditionally, all things that conduce that way ; also praise and thanksgiving are parts of prayer. Prayer is mental or vocal, public or private, in set form or extemporary, with attention or pharisaical ; actual attention is either to the words, or to God and pious objects ; an habitual intention is not sufficient. Q. Which are the outward acts of religion ? A. External worship ; by genuflexion, cross- ing, kneeling, uncovering, knocking the breast, incense, prostration, oblations, sacrifice, erecting altars, dedicating churches, vows, oaths, etc. Q. Are all outward acts of religion indifferent, to signify supreme honor? A. All excepting altars, sacrifice, and churches ; which are all offered to God alone : as for other acts, they are determined by the intention. Q. Is God worshiped by counsel, or particular works not commanded ? A. Yes, by vows of poverty, chastity, and obedience. Q. Which are the vices directly opposite to religion ? A. Superstition, to adore God by false ways, or expect supernatural effects from improper causes ; also idolatry, Judaism, Mahometanism, heresy, divination, conjuration, perjury, blas- phemy, sacrilege, etc. LAWS EXPOUNDED. Q. What are laws ? A. They are the ordinances and command- ments of superior powers, as rules to know what is to be performed, and what avoided. Q. How are laws distinguished ? A. Eternal and temporary, divine and human, natural and positive, old and new, ecclesiastical and civil, etc. Q. Explain the nature of these laws. A. Eternal, is the divine will, in order to make our will conformable to his. The law of nature, is the impression made by nature, ■ informing us of truth and falsehood, right and wrong ; whereby we first know general princi- ples, both speculative and practical, viz.: That something is certain, as for example, our own existence ; that the s^me thing can be, and can- not be, at the same time ; good is to be done, evil avoided ; do as you would be done by. The secondar}?^ principles are contained in the deca- logue, or ten commandments, and regard God, our neighbor, and ourselves. The third are EXPOUNDING OF SIN. 163 drawn from the former. Conscience is an inward persuasion, that this or that particular action is good or bad. Now, conscience is sometimes rightly informed, other times erroneous, prob- able, scrupulous, doubtful, or opinionative. God's positive law is what is written in the Old and New Scripture, or known by tradition. The old law is what was delivered by Moses, either moral, judicial, or ceremonial. The new law are the writings and traditions of Christ and the evangelists. The difference between the old and new law is, 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 Moses was but for a time, as to the judicial and ceremonial part. The old law chiefly regarded temporal felicity ; the new law, future happiness : the old law was the figure ; the new law, the substance. Human laws are given by men, and must proceed from a lawful power: they must be for the public good, and be promul- gated. Ecclesiastical laws regard the good of the soul, civil laws regard life, liberty, and property ; both equally binding in conscience. CRiPTURE, Tradition, Councils, and Head of the Church Expounded. SU ^ ^ d^ ^1^ CB C& £12 w I9? la? rj^ ^Jj SB OJ 50 Q. What is the Scripture? A. It is the word of God, written by persons inspired by God himself to speak the truth ; and it is divided into the Old and New Testa- ment, which are called canonical books. Q. Why are they called canonical ? A. They are so called from the Greek word canon, which signifies a rule ; therefore we call them canonical books, that is to say, 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 historical, sapiential, prophetical, and doctrinal. The legal books of the Old Testa- ment are the five books of Moses, viz. : Genesis, Exodus, Leviticus, Numbers, Deuteronomy. The historical books are, Joshua, Judges, Ruth ; the four books of Kings, the two first of which are called by some the books of Samuel ; the two books of Paralipomenon, or Chronicles ; the two books of Esdras ; the books of Nehemiah, Tobit, Judith, Esther, Job and the two books of the Macchabees. The sapiential books are those of Proverbs, Ecclesiastes, Canticles, lor Song of Solomon, Wisdom and Ecclesiasticus. •The prophetical books are the Psalms of David, (which are also sapiential, legal and historical) the books of Isaiah, Jeremiah, with Baruch, Ezekiel, Daniel ; and the twelve lesser prophets, (164) viz. : Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakuk, Zephaniah, Haggai, Zecha- riah, and Malachi. The doctrinal chiefly regards those of the New Testament, which are the four gospels of St. Matthew, Mark, Luke, and John ; the Acts of the Apostles ; the fourteen Epistles of St. Paul, viz. : His Epistle to the Romans, his two Epistles to the Corinthians, his Epistle to the Galatians, to the Ephesians, to the Philippians, to the Colossians, his two Epistles to the Thessalonians, and his two Epistles to Timothy ; his Epistle to Titus, to Philemon, and to the Hebrews ; the Epistle of St. James ; the two Epistles of St. Peter ; the three Epistles of St. John ; the Epistle of St- Jude ; and the Apocalypse or Revelation of St. John. All these books are undoubtedly canonical, as being received and declared as such by the Catholic church. See the council of Laodicea, etc.* And consequently, all and every part thereof are infallibly true ; for otherwise, as St. Augus- tine says, if any part was false or doubtful, all would be uncertain. However, certain it is, that some books are doubted of by the Catholic church, which we call Apocryphal ; that is to say, hidden or not certainly known, as not *Conc. Laod. Can. 60. et Cone. Cartha. 3 Cp. 47. An. 397. et Cone. Trid. Sess. iv. An. 1546. et St. Atha. in Synop. St. Aug. L. ^. 4e Doct Christ. C. 8. n. 12, etc. SCRIPTURE AND TRADITION EXPOUNDED. 165 being so evident whether they were divine Scripture, because they were not in the Jews' canon, nor at first in the church's canon, but were never rejected as false or erroneous ; in which sense are the prayer of Manasses, the third book of Bsdras, and the third of the Macchabees. As for the fourth of Esdras, and fourth of Macchabees, there is more doubt. But as to the book ascribed to Enoch, the gospel of St. Andrew, St. Thomas, St. Bartho- lomew, and the like, mentioned by St. Jerom, and St. Augustine,* they are in a worse sense called Apocryphal ; and are rejected, as con- taining manifest errors. Q. How do you know for certain, which books are divine and canonical Scripture, and which not ? A. By the testimony of the Catholic Church, which without interruption, succeeded the Apostles, and with whom our Saviour has promised to abide, and teach all truth, to the end of the world. Q. You tell me the Scripture is the infallible word of God : why then does your Church forbid the faithful to read it, since nothing can be more clear and easy to be understood, in all things necessary to salvation ? This has an ill aspect, and looks as though it was with design to keep the people in ignorance. A. You seem to mistake the case. The Catholic Church never forbid her children the reading of the holy Scriptures : on the con- trary, she always did and does teach, that the reading of the holy Scriptures (provided it be with a humble and reverent mind, and with submission to the interpretation of the Church from whom we received them) is a good and laudable practice, and ought to be the daily exercise of every Christian. Now, all the restraint there ever was, and even that not general, was by the fourth rule of the index of Pope Pius the fourth ;t and this only relates to the reading of the Scripture in the vulgar languages, by which he remits the people to * St. Jer. Ep. ad Letram, St. Aug. L. 15. C. 23. de civ. Dei. t See the Index to the council of Trent. their pastors and confessors, as the most proper judges of their capacities, and the disposition of their souls. The reason of this restraint was, in order to arm the people against the danger of novelty and error : which would necessarily follow, if every cobbler and tinker was allowed to interpret the Scripture accord- ing to their silly fancies ; since St. Peter as- sures us, that in St. Paul's epistles, there are some things hard to be understood, which they that are unlearned and unstable, wrest, as they do also the other Scriptures, to their own destruction ; 2 Peter iii. 16. Hence it follows, that the Scriptures are not so clear and plain as you pretend they are, in all points that concern our salvation ; otherwise, it would not be truly said, that they wrest the Scriptures to their own destruction. As to what our adversaries allege against us, that the true reason of not putting the Scripture into the hands of every one, is to keep the common people from discovering the errors and follies of their religion. Nothing can be more absurd than this : because, if there were any grounds to fear the making any such discover}', I ask, whether of the two would be best able to do it, the learned or unlearned ? surely the learned. Yet these are all allowed to read the Scrip- tures, and are not clear-sighted enough to make this discovery. A man must be strangely blinded with prejudice, not to see the absurd- ity of this calumny. Q. Why may not every particular Christian have liberty to interpret the Scripture accord- ing to his own private judgment, without regard to the interpretation of the Church ? A. The reason is, first, because St. Peter declares, that no prophecy of the Scripture is of private interpretation ; 2 Peter i. 20. vSec- ondly, because as men's judgments are as different as their fancies, such liberty as this must needs produce almost as many religions as there are men. Thirdly, because Christ has left his Church, and her pastors and teach- ers, to be our guides in all controversies relating to religion, and consequently in the i66 SCRIPTURE AND TRADITION EXPOUNDED. understanding of holy writ. He gave some apostles, and some prophets, and some evan- gelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for edifj'ing of the body of Christ, until we all come in the unity of the faith ; that we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by slight of men and cunning crafti- ness, whereby the}' lie in wait to deceive, etc.; Eph. iv. ii, 12, etc. Lastly, Protestants themselves confess, that as the Scriptures were not written without the inspiration of the Holy Ghost, so neither can they be rightly interpreted without the gift of the Holy Ghost ; now this gift is not given to every one. For to one is given by the spirit the word of wisdom, to another the word of knowl- edge, to another prophecy, etc. ; 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 reasonably suj>- pose, for such as God has g^ven, apostles, pastors, and doctors to his Church. As to reformers in particular, it does not appear that they have hitherto been endowed with any other g^ft but that of contradicting each other's interpretation, throughout all the Reformed Churches. Witness the Lutherans, Calvinists, Anabaptists, Independents, Arians, Socinians, etc. The Lutherans say, that the Scripture teaches them to hold the real presence ; the Calvinists say, that it teaches them to deny it; those of the Church of England say, that the Scripture teaches them to baptize infants ; the Anabaptists say, that it teaches them to condemn it ; the Arians and Socinians say, that the Scripture teaches them that Christ is a creature ; and other Protestants say, it teaches them to believe that he is the eternal Creator of all things. Now no one will say, that this is the gift of the Holy Ghost. So that Prot- estants themselves, on the one hand, confessing that the Scriptures cannot be rightly inter- preted without the gift of the Holy Ghost; .and it being evident on the other hand that Protestant Churches, from their contradicting one another have not that gift, we therefore conclude that they have not a right to judge of the sense of Scripture, and expound it for themselves. Besides, if the very disciples of Christ could not understand the Scriptures, without an interpreter, as we find by St. Luke they could not ; xxiv. 27, et 54. Can it then be supposed that every private man and woman among Protestants are better enlightened than they were? If the Apostles themselves did not understand the holy Scriptures, till our Saviour opened their understanding ; St. Luke xxiv. 54. Let this at least teach reformers, that natural talents alone are not sufficient for expounding Scripture, unless their understand- ing be by our Saviour Christ in like manner opened. Q. Are not all necessary points of doctrine contained in the holy Scripture ? and is not the Scripture the sole rule of faith ? A. No ; for we find that St. Paul taught many things to his flock at Thessalonica and Corinth, by word of mouth, which are not in his epistles, and yet nevertheless 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 Jesus Christ, that you withdraw yourselves from every brother that walketh disorderly, and not after the tradition he received of us ; 2 Thess. iii. 6. And again, I pray you, brethren, that you remember me in all things, and keep the traditions as I have delivered them to you; I Cor. xi. 2. St. John likewise assures us, that all our Saviour did and taught for the salvation of mankind is not written ; John xxi. 25. In short, this doctrine implies a con- tradiction ; for if nothing is to be believed with divine faith, but what is clearly contained in the Scripture, then this very doctrine, which our adversaries thus boldly affirm, is not to be believed : because it is no where to be found in Scripture ; for where is it written in the holy Scripture, that the Apostles were commanded by our Saviour Christ to write all that he and SCRIPTURE AND TRADITION EXPOUNDED. 167 ^: themselves had taught ? In a word, will he Church of England say, that the fol- \ lowing articles are not to be believed, viz.: That the Virgin Mary was always a virgin ; that the Sabbath was, by divine authority, translated to the Sunday ; that the Christian Passover, or Easter, is always to be celebrated on a Sunday ; that infants are to be baptized ; i that the baptism of heretics is valid ; and that the Apostles' creed is of divine authority? Yet certainly these articles are not clearly con- j tained in the holy Scripture, but Protestants received them from the tradition of the Church of Rome. Therefore it is plain that all neces- 1 sarjr points of doctrine are not contained in ' the holy Scripture. Now, from what has been said, it follows to a demonstration, that the Scripture alone, without the tradition of the Apostles, and interpretation of the Catholic Church, cannot be the sole rule of faith ; because, as I have already proved, there are many things that are necessary to be believed, which are not contained in the Scripture. Besides, we do not find that there is one text in the whole Scripture that clearly and expressly afiirms, that the Scripture alone is the whole and sole rule of faith. Again, the Scripture alone cannot be the sole rule of faith, because one great article of the Christian faith, is to believe that these books are divine Scripture. Now this we could never have known, but by the tradition and declaration of the Catholic Church ; for the Scripture itself no where gives us a catalogue of the canonical books. It no where affirms, that all and every one of those books which are contained in the Protestant Bible or Testament, are the infallible word of God. Our adversaries, there- fore, 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 under their only rule by which they pretend to steer in matters of faith. Q. What is tradition ? A, All such points of faith, or Church disci- pline, which are not clearly, or not at all expressed in the Scripture; but were taught or established by the Apostles, and have care- fully been preserved in the Church ever since. Q. How many sorts of traditions are there ? A. Chiefiy two, viz. : Apostolical, and ecclesi- astical ; the apostolical are those which had their origin, or institution from the Apostles : such as the number of the sacraments ; the Apostles' creed ; infants' baptism ; the I^ord's day; receiving the blessed sacrament, fasting; mixing water with the wine in the eucharist ; and making the sign of the cross in baptism, etc. The ecclesiastical, are such as had their institution from the Church ; as many cere- monies always in use time after time, such as fasts, feasts, blessing of water, candles, bread, etc. Q. How are we to know what traditions are truly apostolical, and what not ? A. In the same manner, and by the same authority, by which we know what Scriptures are apostolical, and what not ; this is by the authority of the apostolic Church, guided by the unerring spirit of God. Q. What Scripture can you bring in favor of tradition ? A. From the ^26. chap., ver. 7, Deuter- onomy. Ask thy Father and he will show thee, thy elders, and they will tell thee ; i Cor. iv. 2 ; Psal. xviii. 5, etc. Again out of the 2d Epistle of St. Paul to the Thessalonians, xi. 2 ; 2 Thess. iii. 6. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, where by word or epistle, 2 Tim. i. 13, et chap. ii. 2. et chap. iii. 14 ; chap. ii. 25. Q. What are councils, and how many kinds ? A. They are assemblies of the superiors of the Church to consult about faith, and other spiritual matters ; and they are either universal, national, provincial, or diocesan. Q. Who presides over them ? A. The pope in a universal ; the primate in a national ; the metropolitan in a provincial ; and the bishop in a diocesan. i68 SCRIPTURE AND TRADITION EXPOUNDED. Q. How many general councils do you reckon, and which are they ? A. They are commonly computed these twenty. The eight first are called the Eastern or Greek general councils. 1. The council of Nice, held under Pope Sil- vester, anno 325, in which the Arian heresy was condemned. 2. The council of Constantinople, held under Pope Damascus, anno 381, against the Macedonians, Eunomians, and Apollina- rists. 3. The council of Ephesus, held under Pope Celestinus I, anno 431, against the Nestori- ans. 4. The council of Chalcedon, held under Pope Leo I, anno 451, against the Eutychians. 5. The 2d council of Constantinople, held under Pope Virgilius, anno 553, against Origenists. 6. The 3d council of Constantinople, held under Pope Agatho, anno 680, against the Monothelites. 7. The 2d council of Nice, held under Pope Adrian I, anno 787, against the Iconoclasts. 8. The 4th council of Constantinople, held under Pope Adrian II, anuo 869, against Photius. The Western or Latin general councils. 9. The ist council of Lateran, held under Pope Calixtus II, anno 1122, for the recovery of the Holy Land. 10. The 2d council of Lateran, held under Pope Innocent II, anno 11 39. 11. The 3d council of Lateran, held under Pope Alexander III, anno 11 79, against the Albigenses, who maintained the errors of the Manichaeans. 12. The 4th council of Lateran, held under Pope Innocent III, anno 12 15, against the Waldenses and Albigensens. 13. The 1st council of Lyons, held under Pope Innocent IV, anno 1245, ^^^ ^^^ recovery of Holy Land. 14. The 2d council of Lyons, held under Pope Gregory X, anno 1274, in which the Greeks renounced their schism, but relapsed soon after. 15. The council of Vienne held under Pope Clement V, anno 131 1, against the Dul- cinians and Beguardins, as also for the recovery of the Holy Land. 16. The council of Pisa, called in the time of Gregory XII, anno 1409, which put a stop to the schism, and deposed both the con- tending pontiffs, viz. : Gregory XII, and I Benedict XIII, and chose Alexander V, by whom this council was approved. 17. The council of Constance, held under Pope John XXIII, anno 1414, which broke the neck of the long schism, and condemned the errors of Wickliffe and Huss. 18. The council of Florence, held under Pope Eugenius IV, anno 1439, in which the Greeks renounced their schism. 19. The 5th council of Lateran, held under Pope Julius II, anno 15 12, Pope Leo X, concluded it, anno 15 17, for the recovery of the Holy Land. Some divines dispute whether this was a general council. 20. The council of Trent, held by Paul III, etc., anno 1545, against the errors of Luther and Calvin. Pope Pius IV, brought this council to a happy conclusion, anno 1563. Q. Who is the pope, and what power has he ? A. He is the bishop of Rome, successor of St. Peter, visible head of the Church, and has jurisdiction over the whole Church. Q. What is the Catholic doctrine as to the pope's supremacy ? A. It is comprised in these two articles : i. That St. Peter, by divine commission, was head of the Church under -Christ. 2. That the pope or bishop of Rome is successor to St. Peter, is at present head of the Church, and Christ's Vicar upon earth. How do you prove St. Peter's supremacy ? A. First, from the i6th chapter of St. Mat- thew verses 18, 19 ; where our Saviour says, Thou art Peter, (that is a rock) and upon this rock will I build my Church, and the gates of ' hell shall not prevail against it. And I will SCRIPTURE AND TRADITION EXPOUNDED. 169 give unto thee tlae keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven : and whatsoever thou shalt loose on earth shall be loosed in heaven. Secondly, from the 2 2d chapter of St. Luke, verses 31, 32. The Lord said Simon, Simon, behold Satan had desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not, and when thou art converted, strengthen thy brethren. Thirdly, from the 21st chapter of St. John, verse 15, etc. Jesus said to Simon Peter, Simon, son of Jonas, lovest thou me more than these ? he said unto him, yea. Lord, thou knowest that I love thee. He said unto him, feed my lambs ; he said to him again the second time, Simon, son of Jonas, lovest thou me ? He said unto him, yea. Lord, thou knowest that I love thee. He said unto him, feed my lambs. He said unto him the third time, Simon, son of Jonas, lovest thou me ? Peter was grieved, because he said unto him the third time lovest thou me ? And he said unto him. Lord, thou knowest all things, thou knowest that I love thee; Jesus said unto him, feed my sheep. In the first of these texts our Lord promised, that in the building of his Church Peter should be as a rock or foundation stone ; and under the metaphor of the keys of the kingdom of heaven, ensured to him the chief authority in his Church : as when a king gives the keys of a city to one of his courtiers, he thereby signifies that he gives him the government of that city. In the second text, our Lord not only declared his particular concern for Peter, in praying for him, that his faith might not fail : but also gave him the care of his breth- ren, the other Apostles, in charging him to confirm or strengthen them. In the third text, our Lord, in most solemn 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 commission given to Peter, descends to the pope or bishop of Rome ? A. Because by the unanimous consent of the Fathers, and the tradition of the Church in all ages, the bishops of Rome are the suc- cessors of St. Peter, who translated his chair from Antioch to Rome, and died bishop of Rome.* Hence the see of Rome, in all ages is called the see of Peter, the chair of Peter, and absolutely the see Apostolic : and in that quality, has from the beginning, exercised jurisdiction over all other Churches, as appears from the best records of ancient history .f Be- sides, supposing the supremacy of St. Peter, which we have proved above from plain Scrip- ture, it must consequently be allowed that this supremacy which Christ established for the better government of his Church, and maintain- ing of unity, was not to die with Peter, no more than the Church, which he promised should stand for ever. For how can any Christian imagine that Christ should appoint a head for the government of his Church, and maintaining of unity during the Apostles' time ; and design another kind of government for succeeding ages, when there was like to be so much more need of a head. Therefore, we must grant that St. Peter's supremacy was by succession to descend to somebody. Now, I would willingly know, who has half so fair a title to this succession as the bishop of Rome. *See Cone. Calced. Sess. i, 2, 3. t See Cone. 4. Later. Can. v. 170 SCRIPTURE AND TRADITION EXPOUNDED. THE FOUR LAST THINGS EXPOUNDED. Q. Which are the four last things ? A. Death, judgment, hell and heaven. Q. What is death ? A. It is a separation of the soul from the body. Q. Which are the most useful considerations concerning death ? A. First, that we frequently consider that we must certainly die, and that but once. Heb. ix. 27. Secondly, that the time, place and man- ner of our death is uncertain. St. Matt. xxv. 13. St. Mark xiii. 35. Thirdly, that God com- mands us to be prepared ; and always on our guard ; and assures us that death will sur- prise those foolish people, who sleep and live in sin. St. Matt. xxiv. 44. Eccl. ix. 13. Fourthly, that generally speaking, we shall die as we have lived ; if we spend our life in the state of grace, we shall in all appearance die in the state of grace ; or if we pass our life in the state of sin, we shall in all likelihood die in the state of sin. Prov. i. 24 ; Eccl. xli. i , Rom. ii. 5, 6, 7, 8. Fifthly, that our eternal lot depends on the hour of death. Eccl. iii. 8, et C. ix. 10. Lastly, that we ought to submit to its stroke, as being the punishment of sin ; for had not man sinned, he had never died, but been translated alive to heaven. Q. What is judgment, how many sorts, and what circumstances ? A. It is the sentence upon men, pronounced by God. It is particular when man dies, and general at the end of the world. The circum- stances are the sig^s that will forerun it, viz. : In the heavens, earth, and seas ; antichrist will appear, and against him Enoch and Elias. The world will be converted and consumed by fire. The general resurrection, and union 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 conscience and the devil. Q. How ought we to think of judgment? A. We ought, first, to consider that all our thoughts, words, actions, and omissions, since we came to the use of reason, shall be judged. St. Matt. xii. 36. Secondly, that there can be no appeal from, nor revoking of the judgment. St. Matt. 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 showing us either pity or mercy. Rom. ii. 16 ; Heb. X. 31. Lastly, that the punishment and reward appointed for us by our judge, shall be everlast- ing. St. Matt, xxv, 46. Q. What is hell ? A. A place of eternal punishment, with the pain of separation from God, and the pain of sensible torments for all eternity, proportionable, as to heathens, Christians, ignorance and malice. Q. How ought we to think of hell ? A. First, we ought to consider that the damned shall never see the face of God ; Psalm xlviii. 12. That they shall burn and be tormented both in body and soul during eternity. Apoc. xx. 10. Secondly, that they shall sufi"er all the evils and all the misery that can be thought of, without anj' comfort or rest, and that the worm of their conscience shall be gnawing and tearing them as long as God shall be God. St. Mark xi. 43. 45. Q. What is heaven ? A. It is an eternal place of pleasures of body and mind, free from all evil, and enjoy- ing all good, proportioned to every one's merits. Q. How ought we to think of heaven ? A. We ought often to consider, that the blessed shall suffer no kind of evil ; Apoc. vii. 16, etc., that they shall abound in all good things ; Ps. XXXV. 9. That they shall see God and his saints face to face; i Cor. xiii. 12. That their bodies shall be glorious, immortal, active, vigor- ous, and bright, i Cor. xv. 42. That they shall possess everlasting joys and happiness, with- out any danger or apprehension of ever losing them, St. John xvi. 22. In a word, that the eye hath not seen, nor the ear heard, nor hath it entered into the heart of man to conceive, SCRIPTURE AND TRADITION EXPOUNDED. 171 ■what God hatn prepared for those who love him. I Cor i. 9. Q. Pray, what do you mean by purgatory ? A. A middle state, wherein such souls are detained who depart this life in God's grace, yet not without some venial sins, or without having made such satisfaction for their sins as God's justice requires. Q. Why do you say that those who die guilty of lesser sins, go to purgatory ? A. Because, such as depart this life, before they have repented for these venial frailties, and imperfections (as many Christians do, who ■either by sudden death, or otherwise, are taken out of this world, before the}'- have repented for these ordinary failings), cannot be supposed to be condemned to the eternal torments of hell, since the sins of which they are guilty, are but small, and which even God's best servants are more or less liable to. Nor can they go straight to heaven in this state, because the Scripture assures us, that nothing that is defiled shall enter there. Rev. xxi. 27. Q. Pray tell me, upon what do you ground your belief of purgatory ? A. Upon Scripture, tradition, and reason. Q. What grounds have you for purgatory from Scripture ? A. First, because the Scripture in many places teaches us, that it is the fixed rule of God's justice to render to every man according to his works. See Psalm Ixii. 12. St. Matt, 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 according to the state in which he is found at the moment of his departure out of this life, he shall certainly receive reward or punish- ment from God. Hence, it evidently follows, that as by this rule of God's justice, they that die in great and deadly sins, not cancelled by repentance, will be eternally punished in hell ; so, by the same rule, they who die in lesser, or venial sins, will be punished some where for a time, until God's justice be satisfied, and this is what we call Purgatory. Secondly, because the Scripture assures us, that we are to render an account hereafter to the great judge, even for every idle word, that we have spoken; Matt. xii. 36. And, consequently, every idle -word not cancelled here by repent- ance, is liable to be punished by God's justice hereafter. Now, no one can think that God will condemn a soul to hell for every idle word ; therefore, there must be another place of punishment for those, who die guilty of these little transgressions. Thirdly, because St. Paul assures us, that every man's work shall be made manifest, i Cor. iii. 13, 14, 15. For the day shall declare it, because it shall be revealed by fire. And the fire shall try every man's work of what sort it is. If any man's work abide, which he hath built thereupon (that is, upon the foundation which is Jesus Christ), he shall receive a reward. If any man's work shall be burnt, he shall suffer loss : but he himself shall be saved, yet so as by fire. Here, you see, St. Paul" informs us, that every man's work shall be made manifest by a fiery trial ; and that they who have built upon the foundation, which is Christ, wood, hay, and stubble (that is to say, whose works have been very imperfect and defective, though not to the degree of losing Christ), shall suffer loss, but yet shall be saved so as by fire ; that is, by a purging fire, as the fathers understand it ; of which St. Augus- tine writes, they who have done things deserv- ing temporal punishment, shall pass through a certain purging fire, of which the apostle St. Paul speaks. Hom. xvi. ex. L. 50 Hom. Again, on the 37th Psalm, n. 3. he says, this fire shall be more grievous than whatever man can suffer in this life. So he prays, purge me O Lord, in this life, and render me such, as may! not need the mending fire. Being for them that shall be saved, yet so as by fire. Fourthly, because our Saviour says, that whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come. Matt. xii. 13. Which last words would be superfluous and absurd, if sins not forgiven in this world could never be 172 SCRIPTURE AND TRADITION EXPOUNDED. forgiven in the world to come. Now, if there may be forgiveness of sins in the world to come, there must be a purgatory or third place, for in hell there is no forgiveness, and in heaven no sin. Besides, a middle place is also implied by the prison mentioned in St. Matthew, chap- ter v. 26. out of which a man shall not come till he has paid the uttermost farthing. And by the prison mentioned in St. Peter ; where Christ is said by his spirit to have gone and preached to the spirits that were in prison, which sometimes were disobedient, etc. St. Pet. iii. 18, 19, 20. From this last text, it appears that at the time of our Saviour's death there were some souls in a state of suffering (in prison) in the other world, on account of lesser sins not deserving of damnation, for cer- tainly our Saviour would not have gone and preached to them, had they not been capable of salvation. These souls, therefore, were not in heaven, where all preaching is needless, nor in hell, where all preaching is unprofitable ; but in the middle state of suffering souls they were, which is the purgatory maintained, by the Catholic Church. Q. Pray, what do you say to that text of Scripture, if the tree fall towards the south, or towards the north, in the place where the tree falleth there shall it lie? Eccles. xi. 3. A. I say that it is no way evident that this text has relation to the state of the soul after death : but if it be so understood, as to have relation to the soul, it makes nothing against purgatory, because it only proves what no Cath- olic denies, viz. : That when once a soulis 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 promise rest, after death, to such as die in the Lord ? Rev. xiv. 13. A. Yes, it does ; but then we are to under- stand, that those are said to die in the Lord, who die for the Lord by martyrdom ; or at least, those who at the time of their death, are so happy as to have no debts nor stains to inter- pose between them and the Lord. As for others who die but imperfectly in the Lord, they shall rest indeed from the labors of this world, but as their works that follow them, are imperfect, they must expect to receive from the Lord according to their works. Q. Let me now hear what grounds you have for the belief of a purgatory upon tradition, or the authority of the Church ? A. Because, both the Jewish Church, long before our Saviour's coming ; and the Christ- ian Church, from the very begining in all ages, and all nations, has offered up prayers and sacrifice for the repose,* and relief of the faithful departed, which evidently imply the belief of a purgatory or third place : and it is certain that the Church of Christ always believed that there is a purgatory, as is evident from the writings of the ancient fathers, and the ex- press definitions of the general councils. See Tertullian, St. Cyprian, etc. Q. What grounds have you for the belief of purgatory, from reason ? A. Because reason teaches these two things,, first, that every sin, be it never so small, is an offence to God, and consequently deserves pun- ishment from the justice of God; and therefore every person who dies under the guilt of any such offence unrepented of, must expect to be pun- ished by the justice of God. Secondly, that there are some sins, in which a person may chance to die, that are so small, either through the levity of the matter, or for want of a full de- liberation in the act, as not to deserve everlasting punishments. From whence is plainly follows, that besides the place of everlasting punishment which we call hell, there must be also a place of temporal punishment for such as die in those les- ser offences, and this we call purgatory. Q. Do yon then think that any repentance can be available after death, or that they are capable of relief in that state ? * See 2 Mach. xii. Tert. L. de Mil. Coro. C. 3. St. Cypr. Epis. Ixvi. EusebL. de Vit. Constan. C. 71. St. Jo. Chrj-s. Horn. iii. ect. Tertul. L. 4. de Ania. C. 58. St. Cypr. Ep. Hi. ad Antonin. St. Amb. in C. 3. Ep. ad Cor. St.Jer. in C. 5. Mat. St. Aug. L. 20. de Civi. Dei. 24 et L. 21. C. 13. Cone. Flor. Sess. Ult. Cone. Trid. Sess. vi. Can. xxx. et Sess. xxv. dear, de Purga. SCRIPTURE AND TRADITION EXPOUNDED. A. No repentance can be available after death; but God's justice must take place, which will render to every man according to his work : however, they are capable of relief ; but not from any thing that they can do for them- selves, but from the prayers, alms, and other suffrages offered to God for them by the faith- ful on earth, which God in his mercy is pleased to accept of, by reason of that com- munion which we have with them, by being fellow-members of the same body of the Church, under the same head, which is Christ Jesus. Q. How do you prove that it is lawful and profitable to pray for the dead? A. If there be a place of temporal punish- ment where some souls are purged, and venial sins remitted after this life, as I have already proved there is ; then that charity which obliges lis also to pray that the living may be saved, obliges us also to pray that the dead may be freed from their punishments. Besides, if we consult the Scripture, or primitive tradition with rela- tion to the promise or encouragement given in favor of our prayers, we shall nowhere find the dead excepted from the benefit of them ; and the perpetual practice of the church of God (which is the best interpreter of the Scripture) has, from the beginning, ever author- ized prayer for the dead, as believing such prayers beneficial to them.* Again, we find that praying, and making offerings for the dead, was practiced by Judas Macchabasus,f and by the Jews, before the coming of Christ, who were then the true people of God; now, had this doctrine and practice of the Jews'been unlawful and unprofitable, our blessed Saviour would certainly have condemned it; as he reproved all the evil doctrines and traditions * See Cone. Nice. C. 65. 1 2 Maccha. xii. 43, 44, 45. of the Scribes and Pharisees, but we do not find that he ever spoke one word against this public practice. As to what several church- men of the reformed Church buzz so indus- triously from the pulpit into the people's ears, viz. : That praying for the dead was only an invention to get money, it is a scandalous reflection upon Christendom, and even the primitive Christians, since it has always been the practice from the beginning, both among the Greeks and Latins, f and all the ancient Churches to pray for the dead, and so continues to this day. A little reflection might let people see that these gentlemen have found out a much easier method to subsist by, than praying day and night either for the living or the dead. Q. St. John, in his first Epistle, chapter v. 16. says, that it is not lawful to prSy for the dead : there is a sin, says he, unto death, for that I do not say that any one should ask. A. What the Apostle here signifies by a sin to death, is final impenitence, or a mortal sin persevered in until death, and for such a sin we are not taught to pray, but what is this to those who die guilty only of venial sins or small failings ? for such as these, the Apostle himself, in the words immediately preceding, seems to command, or at least encourages us to pray, where he says, he that knoweth that his brother committeth a sin, which is not unto death, let him ask, and life shall be given him. I John V. 16. Now some object that we pray for all who die in the communion of the Catholic Church ; this is very true, we do so, and the reason is, because we do not certainly know the particular state in which each one dies ; however, we are sensible that our prayers are available for those only that are in a middle state. t See the Translations of Monsieur Du Pin. Cent. 7. p. 3. 174. SCRIPTURE AND TRADITION EXPOUNDED. THE LORD'S PRAYER EXPOUNDED. Q. What is the Lord's prayer? A. It is a prayer made by Christ our Lord, to be said by all Christians ; and delivered as a model, according to which all our petitions are to be drawn up ; Matt. vi. 9, etc. ; Luke xi. 2. Q. What are the general contents of this prayer ? A. It mentions the good we petition for, and the evil we desire to be freed from. Q. Which are the goods we desire, and the evils we petition to be freed from ? A. The goods we desire are three, viz. : The glory of God ; the salvation of our souls, and the obeying divine will. The evils- are these four ; want of necessaries, that we may be capable of honoring God, and laboring for our salvation ; secondly, to be freed from sin ; thirdly; to avoid temptations ; and, fourthly, to be protected in "pain, and temporal calamities. Q. Which is the preface to these seven peti- tions ? A. Our Father who art in heaven. Q. Why is this prayer addressed to God as a Father, and in what sense is he a Father? A. Father is the most endearing title, and rather used than King, Lord, or an}' other that is of a forbidding import ; for as fathers have naturally a love and tenderness for their chil- dren, so it gives the petitioner great hopes of succeeding, when he is ordered to approach the Almighty, in quality of a father. Now, God is our father on several accounts, viz. : By crea- tion, in giving us our being ; by preservation, in preserving our being ; by a providential care, in furnishing us with all things necessary and convenient for life, and often distinguishing favors of fortune, parts, etc. Again, by furnish- ing us with means to be happ}^ hereafter, viz. : Faith, grace, and being his adopted children, of an eternal inheritance ; as also by the incar- nation, by redeeming us from the slavery of sin, and the devil. Q. Why do you say our father, rather than my father? A. To signify that we are all brethren of the same father, and therefore ought to love one another ; and respectively not only to pray for ourselves, but all mankind, viz. : Friends, and enemies, and for the conversion of sinners, infidels, heretics, etc. So it is a common prayer. Q. Why is the prayer addressed to God in heaven ? A. Not that God is only in heaven, for he is every where ; but because heaven is the place where he resides, with the greatest show of majesty, and by his omnipotency, is capable of affording assistance to all petitioners. Q. Which is the first petition ? A. Hallowed be thy name. Q. Is not God's name always holy, and how do we petition that it may be made holy ? A. We do not petition, that it may be holy in itself, it being always intrinsically so, neither can we add nor detract, from the intrinsical holiness of his name. What we therefore are to petition for is, that his name may be honored, and treated with due respect, and not abused ; with respect, by faith, hope, and charity ; believ- ing what he has revealed, and practising the holy things he has ordained, and not abuse his holy name, by oaths, perjury, blasphemy, ob- scene and profane language ; Rom. ii. 23, 24. Q. Which is the second petition ? A. Thy kingdom come. Q. Which are God's kingdoms ? A. All the temporal kingdoms of this world ; the kingdom of his Church. The kingdom of grace, whereby he reigns spiritually in man's soul, and the kingdom of glory in a future state. Q. In what sense do we petition that each of these kingdoms may come ? A. We do not petition that temporal king- doms may come, because they are come, and SCRIPTURE AND TRADITION EXPOUNDED. 175 God actually governs all kingdoms ; neither do we petition that the kingdom of the Church may come, it being already established ; yet we may petition for its greater extension, by add- ing to it all those parts of the earth which are separated from it by infidelity or heresy. What we chiefly pray for, is, that the kingdom of grace may be established in our souls, by believing and practising what he has ordered, and that by so doing, we may at last reign with him in his kingdom of glory, in a future state. 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. It is to comply with all his commands, both as to what we are to believe, and what to practice, and that not only what himself im- mediately commands, but what is commanded by his representatives, viz. : Civil and ecclesias- tical powers, and in a word, all subordinate powers, as parents, masters, etc, Q. Can we perform the will of God as the saints and angels do in heaven ? A. No, not as to the equality, because they never deviate from God's will : but we are to endeavor at it, by a general desire if corrupted nature would suffer us, and strive for it, with fervor and zeal. Q. What else do we petition for? A. That God would be pleased to discover to us his will in difficult matters, which occur in human life, viz. : In regard of a state of life, and in suffering all sorts of calamities. Q. Which is the fourth petition? A. Give us this day our daily bread. Q. What is meant by bread ? A. Not only strictly what is so called, but all things that are necessary for life in general, or our particular state of life, as far as it is God's pleasure, but not superfluities as to worldly conveniences, much less are we to pray for riches, honors, and any other thing, that is apt to turn us from God's service ; St. Matt, iv. 4 ; St. John vi. 35. Again, by bread is also understood, the spiritual bread whereby the soul is nourished ; among which we may reckon God's grace, pious books, but most especially the blessed eucharist. Hence, in the place of daily, St. Matthew, vi. 11. has super- substantial, that is, uncommon and supernatural bread. Q. Which is the fifth petition? A. And forgive us our trespasses, as we for- give them that trespass against us. Q. What do we beg by this petition ? A. To have our sins forgiven, which, being an injury and debt owing to God, and we being unable to pay it ourselves, we may and do petition that he will pardon us. Q. Does God immediately pardon us, upon this petition ? A. No, unless we comply with the conditions, viz. : A sincere sorrow for having offended him, and a firm resolution to offend no more : as also forgiveness of others who have offended us, because we are obliged to love our neighbor, which requires of us to lay aside all thoughts of revenge; St. Matt, xviii. 21; St. Mark vi. 25 et 26. Q. It this petition to be made by all man- kind? A. Yes ; all are daily offenders, either mortally or venially : none ever have been excepted, but our blessed Saviour and his virgin mother. Q. Which is the sixth petition ? A. And lead us not into temptation. Q. Does God tempt us to sin, and what is it you call temptation ? A. Temptation is provoking men to sin : in which sense, God tempts no man ; such temp- tations are ascribed to the world, the flesh, and the devil ; St. James x. 13 ; St. Matt. iv. 3 ; Rom. vii. 23; St James i. 14. Yet God permits us to fall into several temptations or trials from those quarters, in order to try our fidelity, and gain a greater reward by resisting them. What we pray for therefore, is the divine assistance and grace, that we may come off" victorious, upon such occasions, and that he will not desert us : but most especially, we pray for the gift of perseverance. 176 SCRIPTURE AND TRADITION EXPOUNDED. Q. Which is the seventh petition? A. But deliver us from evil. Q. 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 ma}' happen to our body, soul, or fortunes ; inasmuch as they may be an impediment to laboring in God's service ; but this is to be understood conditionally, and with resignation to the divine will. What we absolutely pray for, on this occasion is, that we may bear with patience all temporal calami- ties, and that they may not oppress us so as to make us deviate from our duty to God. Q. Can we pray to be freed from the mis- eries of human life ? A. We are not to pray for our death, where- in we are to submit entirely to God's holy will, but, in St. Paul's sense, we may desire to be dissolved ; Phil. i. 23. Q. What means the word. Amen ? A. It is a Hebrew word of confirmation or assent, signifying so be it, or let it be done; consequently, it confirms, with a repetition and general wish, all the seven petitions, and is the usual close of all prayers whatever, being as it were an abridgment. THE HAIL MARY EXPOUNDED. Q. What is this prayer, and by whom was it drawn up, and for what end ? A. It is called the angelical salutation, and expresses the excellencies of the blessed Virgin Mary. It was composed of three parts. The first are the words of the angel Gabriel salut- ing her. The second, the words of St. Eliza- beth when visited by her. The third, the words of the Church, desiring her intercession ; which is the chief motive for which it was ap- pointed. Q. Which part was composed by the angel Gabriel ? A. Hail Mary, full of grace, our Lord is with thee, blessed art thou among women; St. Luke i. 28. Q. What means the word hail ? A. It is a word, in the original tongue, sig- nifying joy and peace, upon account of good tidings : and, upon the present occasion, it im- ported not only a congratulation of comfort and joy to the Virgin Mary, that she was so much in favor 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 blessed Virgin, and signifies the excellency of her per- son and employment, if we attend to the origi- nal sense of the word, which signifies a lady and a sea star. By the first, it is imported, that she was to be the lady, and queen of all mankind, by bringing forth the king and ruler of the world. Secondly, that she was the star, to guide us through the dangerous seas of this life, by the example of her virtues, and inter- cession. Q. Why is she said to be full of grace ? A. By grace are understood all supernatural gifts, which made her acceptable to God, and preferable to all other creatures; and this is expressed by fulness ;* and this was requisite, that her womb might be a suitable receptacle for the author of grace ; but most especially, the fulness of grace consists in the particular- ity of graces, viz.: She was not only sancti- fied in her mother's womb, as some few others had been, but was exempt from the guilt of original sin, and, as a consequence of that, from concupiscence of the flesh, and never was guilty *See St. Epiph. torn. ii. p. 292. SCRIPTURE AND TRADITION EXPOUNDED. 177 of the least sin ; * for it was not proper that the flesh, from which the pure body of Christ was to be formed, should ever be corrupted or defiled by any sin, either original or actual, mortal or venial. Besides, she possessed all di- vine gifts in the most eminent degree, viz.: Faith, hope, charity, humility, obedience, and chas- tity, with all the moral virtues, etc. Q. What signifies, our Lord is with thee? A. It imports, that God was not only with her in a general manner, by all the aforesaid gifts, but that the second person, at that very moment the angel spoke, was to be united to her, by forming a perfect human body of her flesh ; and at the same time, a human soul was infused into it, and both united to the second person of the most blessed trinity. Q. What means, blessed art thou among women, and what is it to be blessed ? A. To be blessed, in general, is to be in the favor of Almighty God, and the more a person is in God's favor the more blessed he is, and the more favors God shows a person, the greater is his blessing. Hence the Virgin Mary is, upon account of the favor shown her, blessed above all other women, f An abridg- ment of these favors, are her purity from all sin ; she being a mother and a virgin, and what is more, she being the mother of the world's redeemer, and mother of God. Q. In what other sense is she to be called blessed ? A. Because all nations shall honor her, and call her blessed, as St. Luke declares, C. i. 48. All generations shall honor her, by invoking her as a common mother, and having great power with Almighty God. * St. Aug. L. de Nat. et Grat C. xxxvi. n. 4*. 'Cone. Trid. Sess. v. Deer, de Pec. Orig. t See St. Jer. Cont. Jovin, ect. h, 13. C. 44. in Ezech, Q. Which part was composed by St. Eliza- beth? A. Blessed is the fruit of thy womb. Q. What is the meaning of these words ? A. The fruit of her womb was Jesus, the redeemer of the world, who was not only blessed in himself, but a blessed fruit, that spread itself every where, and to every person who received a benefit from him. Jesus is added by the Church. Q. Which part of this prayer was composed 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, because the angel declared she was full of grace : the Church calls her Mary, that name being confirmed to her by the same angel : she calls her mother of God, from these words of the angel. Thou shalt conceive and bring forth a son, and thou shalt call his name Jesus; Luke i. 31. As also because she is the true mother of Jesus Christ, who is both God and man, as the council of Ephesus has defined against Nestorius. Lastly, pray for us sinners, desiring her intercession ; now, that is, every moment, because every moment we are in danger ; and at the hour of our death, because then we are most incapable of helping ourselves, and then the devil is most industrious to tempt us, either by despair, or deferring our conversion. Q. Why are we particularly exhorted to beg the Virgin Mary's intercession ? A. For several reasons. First, her great power with Almighty God. Secondly, her flaming love, charity, and willingness to assist all who call upon her with their prayers. And lastly, because she is the common spiritual mother of all man- kind. * Con. Ephes. Anno 431. 178 SCRIPTURE AND TRADITION EXPOUNDED. CEREMONIES IN GENERAL EXPOUNDED. Q. What are ceremonies, and how many kinds are there ? A. Ceremonies are outward actions, made use of for decency, honor, and instruction : and there are chiefly two sorts, civil and religious. Q. Why are they necessary ? A. Because man being composed of body and soul, which mutually concur in all performances, both civil and religious. It is both requisite and necessary that these be attended with certain visible ceremonies, to distinguish what we are doing, and render the performance of the duty more significant. Q. I easily conceive the necessity of ceremonies in civil matters, which cannot be managed, unless civil power be conferred, executed, and obeyed, with proper ceremonies. But what occasion is there for ceremonies in religious matters ? A. For the same reasons that they are neces- sary in civil matters; and particularly that God may be served with decency, with more honor, and the people instructed in their duty. Q. How with decency ? A. By churches, or places set apart for divine service, decently adorned, a thing not refused to men of distinction : for princes, nobility, gentry, etc., take care of commodious and decent places of abode. Q. How for God's greater honor ? A. The ceremonies are to be answerable to the dignity of the person, both as to show, riches, grandeur, etc. Q. How for the people's instruction ? A. The ceremonies are to represent the mys- teries of faith, to explain them to the eye, for the benefit of the illiterate and ignorant, and capable of exciting them to piety. Q. Do not ceremonies destroy the substance of inward devotion ? Are they not sometimes superfluous, sometimes ridiculous, sometimes superstitious ? A. They are so far from destroying the sub- stance, that they preserve it, as leaves do the fruit, from the inclemency of the season, and for that reason are not superfluous ; and as to the superfluity of their number, they are all tending towards piety, and on that score very profitable. If any religious ceremonies appear ridiculous, it is owing to ignorance or scoffing ; and as to superstition, there can be none, where no other effect is ascribed to them than what God or nature has ordained. Q. Who was the first author and contriver of religious ceremonies ? A. God himself, in the law of nature, the law of Moses, and the law of grace. Q. What religious ceremonies were there in the law of nature ? A. We read of few, besides sacrificing of beasts, to acknowledge God's supreme power, which was attended with ceremonies of altars, etc. Gen. xv. And we may justly suppose, that prayer was attended with the ceremonies of time, place, and kneeling, lifting up hands, etc. Again, circumcision was a ceremony of the law of nature. Q. What ceremonies were appointed by the law of Moses ? A. An infinite number, in general regarding the consecrating of their kings, priests, and sacrifices, their temple, etc. Ex. xxix. et xl. which were ordained to declare God's majesty, and prefigure the law of grace, as the sanctum sanctorum, the manna, the paschal lamb, the shew-bread, the curing of the leprosy, the priest's vestments, images of cherubims, their cleansing from legal impurities, their feasts, etc. Q. Did Christ, in the new law, make use of or appoint religious ceremonies ? A. Yes, several, he was circumcised, pre- sented in the temple, baptized by St. John, per- formed the ceremonies of the pasch, ordered fasting, and water baptism, used clay and spit- tle in curing the blind, lifted up his eyes, and prostrated himself, washing feet, etc. ; St. Mark vii. St. Luke viii. SCRIPTURE AND TRADITION EXPOUNDED. 179 Q. Did the Apostles use and ordain religious ceremonies ? A. Yes, several, viz. : Imposition of hands, the anointing with oil, abstaining from certain meats, the matter and form of the sacraments, which were delivered by Christ, during the forty days, between his resurrection and ascen- sion, etc. Q. Has the Church authority to ordain cere- monies, and does she not ordain those that are superfluous ? A. Yes, she has power to add or diminish, as being the proper judge, which are signifi- cant and instructive. And though we are to adore God in spirit, this does not exclude cere- monies, but only directs us to attend to their spiritual meaning. PARTICULAR CEREMONIES EXPOUNDED. Q. When and wherein are particular cere- monies made use of? A. In adorning Churches, in celebrating mass, in administering the sacraments, in priest's vestments, in celebrating Sundays, in celebrating feasts of our Lord, in celebrating feasts of the blessed Virgin, in celebrating feasts of the saints, in the devotion practised in holy week, in observing fasts, in consecrat- ing and blessing several of God's creatures, in postures of the body, etc. Q. Which are the chief ornaments in churches ? A. Pictures, images, crucifixes, altars, taber- nacles, and candles. Q. For what use are pictures, images, and crucifixes ? A. They are the books of the ignorant, and illiterate, tci put them in mind of several mys- teries and passages belonging to religion. Q. Are Ihey to be honored, worshiped, and prayed to? A. We neither pray to pictures nor images, nor do w« believe any perfection inherent in them ; wr; only pay them a relative honor, on account of the things and persons they repre- sent ; a?, we honor 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 honor, because it is paid on account of some religious qualification ; but the honor we pay to the pictures of others, is called civil honor, because it is paid on account of some natural or acquired perfection. Q. Was it always customary, to place pictures and images in churches ? A. In the law of Moses such things were ordered, as the brazen serpent in the desert, and the figures of seraphims, cherubims, and other images to adorn the tabernacle. As to the law of grace, for the first three ages, the Christians not being permitted to have public churches, there was no occasion for that cere- mony, nor was it much practised upon the conversion of the world, in Constantine's days, that the heathens might not be scandalized, who placed idols in their temples ; but by degrees, as idolatry was abolished, it was cus- tomary to set up the images of Christ crucified, and the pictures of saints and martyrs. Q. What are altars, and why are they placed in churches ? A. They are tables on which the Christian sacrifice is laid and offered, viz. : The body and blood of Jesus Christ ; and they represent Mount Calvary, where the bloody sacrifice was offered. Q. What is the tabernacle ? A. As the Jews formerly were ordered tO' make a rich chest, to preserve their manna ; so Christians have one, to keep, or preserve the blessed sacrament in, for the benefit of the sick,. and whereof the Jewish tabernacle was a figure. i8o SCRIPTURE AND TRADITION EXPOUNDED. Q. Why are candles exposed and lighted ? A. To signify the light of the gospel, and the light that will shine eternally in heaven, not to give light to the eye. Q. What is the mass ? why performed in Latin? was it always performed with so much ceremony, and what is the meaning of the chief of those ceremonies ? A. It is the Christian sacrifice, which our Saviour offered at the last supper, viz. : His body and blood, accompanied with certain prayers, which are usually said in Latin, that being a public language, the best known of anji- other, in order to preserve unity among different nations. It is true, our blessed Saviour did not use all these ceremonies, at the first institution, which by degrees were appointed by the Apostles, and their successors, for greater solemnity. The chief whereof are, the lessons taken from the gospels, and other parts of the holy Scriptures, with prayers suitable to the purpose. As to the meaning of every particular ceremony, they are instructive, and represent some passages of our blessed Saviour's life, and passion, viz. : The priest standing at the steps of the altar, and bowing, represents Christ humbling himself in the garden, to prepare for bis passion. His turning to the people, and saying, dominus vobiscum ; that is, the Lord be with you, puts them in mind to be attentive and to join with him in that oblation. Standing up at the gospel, imports their willingness to profess and defend it. The priest washes his fingers, to represent the cleanliness from sin. He kisses the altar, to signify Christian peace, and willingness to embrace the cross. Q. Why is there always a crucifix upon the altar at the time of mass? A. That as the mass is said in remembrance of Christ's passion and death, the priest and people may have always before their eyes the image that represents his passion and death. Q. What is the meaning of the frequent use of the sign of the cross in the mass, and the administration of the sacraments ? A. First, to signify that all good must come through Christ crucified. Secondly, it is to show that we are no more ashamed of the cross of Christ, than the Apostle St. Paul was, who gloried in the cross of our Lord Jesus Christ ; Gal. vi.- 14. Thirdly, it is to make an open profession of our believing in the crucified God, although it was a scandal to the Jews, and folly to the Gentiles, so to do, i Cor. i. 23, and to help us to bear always in mind his death and passion. Fourthly, it is to chase away the devil, and dissipate his illusions, St. Matt, xxiv. 30, for the cross is the standard of Christ,* and the evil spirit trembles at the very sight of the instrument of our redemption. See St. Matt. etc. Q. At what times is it fit to make the sign of the cross ? A. At our rising, and going to bed; when we begin prayer, and every other work ; and particularly in time of temptation, or any dan- ger whatsoever.f Q. Was the sign of the cross made use of in the primitive Church ? A. Yes ; as it plainly appears from St. Augus- tine : if the sign of the cross, says this great Father of the Church,J be not applied to the foreheads of the faithful ; to the water with which they are baptized ; to the chrism with which they are anointed; to the sacrifice with which they are fed, none of all these things are duly performed. The reason is, because all the sacraments have their whole force and efficacy from the cross ; that is, from the death and passion of Jesus Christ, on the cross. Q. Did the primitive Christians only make use of the sign of the cross in the administra- tion of the sacrament ? A. Not only then, but upon all other occa- sions ; at every step, says the ancient and learned Tertullian, at every coming in and going out, when we put on our clothes, when we wash, when we sit down to table, when we light candles, or whatsoever conversation employs us, »St. Cyril. Catec. St. Aug. Serm. 19. t St. Jer. de Cust. Virg. ad Eust. St. Amb. Senn. 43. t St. Aug. Tract 119. in Jon. SCRIPTURE AND TRADITION EXPOUNDED. i8i we imprint on our foreheads the sign of the cross.''' Q. Can you prove, that by means of the sign of the cross, we receive any favor from God? A. There are innumerable instances of it, in ancient Church history, and in the writings of the holy fathers, which would be too tedious to relate. I shall only recount that the cross was given by our Lord Jesus Christ to Con- stantine, the first Christian emperor, as a token and assurance of victory, when he and his whole army, in their march against the tyrant Maxentius, saw a cross formed of pure light above the sun, with this inscription : By this thou shalt conquer: and by it he forthwith conquered his enemies. Which account the ancient Eusebius, in his book of the life of Constantine, declares he had from that em- peror's own mouth. Q. What ceremonies are made use of in the sacraments, and what is their signification ? And first, as to baptism ? A. There are a godfather and a godmother, who are to instruct the child, if the parents neglect it. The priest breathes upon the infant, to signify spiritual life. This ceremony St. Augustine f makes mention of, and says it was universally practised in his time ; and it is used in contempt of the devil, and to drive him away, by the Holy Ghost, who is called the spirit or breath of God. The infant is signed with the cross, to signify that he is listed, a soldier of Christ. Salt is put into the child's mouth, which is an emblem of prudence, and imports grace, to preserve the soul incorrupt. Spittle is applied to the child's ears and nos- trils, in imitation of Christ, who used that ceremony in curing the deaf and dumb. The anointing signifies the healing quality of grace ; the head denotes the dignity of Christianity ; the anointing the shoulders, that he may be strengthened to carry his cross ; the breast that his heart may concur in all duties ; the white * Tertul. Iv. de Coron. Milit. Cap. 3. t L. de Nupt C. 18 et 19. linen cloth, or chrysom, put on the child, sig- nifies innocence of behavior ; and the wax taper, or candle, signifies the light of faith he is endowed with, and the flame of charity. Q. Which are the ceremonies, and the signifi- cation of them, in the sacrament of confirma- tion? A. Anointing with oil denotes that it gives strength to profess the faith, and makes a per- son a perfect Christian. A stroke on the cheek signifies the persecution he is to undergo and endure. The imposition of hands signifies the overflowing of the Holy Ghost. Q. What are the ceremonies in the sacra- ment of the Holy Eucharist, and what their signification ? A. Bread and wine, and water mixed with the wine. The first signifies the nourishment of the soul : the second signifies the water flowing from Christ's side. Q. What is meant by the ceremony of ex- posing the blessed sacrament to the view of the people, in a remonstrance set up upon the tabernacle or altar? A. It is to invite the people to come there to adore Jesus Christ, and to excite in them a greater devotion, by the sight of their Lord, veiled in these sacred mysteries. Q. What is the meaning of the benediction given on certain days ? A. It is a devotion practised by the Church, in order to give adoration, praise, and blessing to God, for his infinite goodness and love, testified to us in the institution of this blessed sacrament ; and to receive, at the same time, the benediction or blessing of our Lord here present. Q. What is the meaning of the blessed sacrament being sometimes carried in solemn procession through the streets ? A. It is to honor our Lord, there present, with a kind of triumph, and thereby to make him some sort of amends for the injuries and affronts which are so frequently ofiered to this divine sacrament, and to obtain his blessing for all those places through which he passes. I82 SCRIPTURE AND TRADITION EXPOUNDED. Q. Which are the ceremonies of the sacra- ment of penance, and the signification of them ? A. The penitent kneels, to show his humil- ity ; the priest stretches his hands upon the penitent, to signify the grace he receives : the penitent confesses his sins, as a token of con- trition. Q. Which are the ceremonies of extreme unction, and what are their meaning? A. The anointing with oil signifies the strength of grace and recovery of health, if God sees it convenient. The seat of the five senses are anointed, as being the instruments whereby God is offended. Q. Which are the ceremonies of holy orders, and their meaning ? A. Anointing is made use of, to signify the grace that is given, as also power; hands are imposed to represent the giving of the Holy Ghost; and certain instruments are delivered, to distinguish the nature of the function. Q. Which are the ceremonies of marriage, and their signification ? A. The ring signifies perpetual love, and it is put on the fourth finger, because it is said a vein goes from thence to the heart : money is given to signif}' the communication of worldly goods, and that there be no strife about them : the married couple join hands, to sig- nify the indissolvability of marriage : they are blessed by the priest, in order to receive the grace belonging to the state, viz. : For the education of their children, and to bear with diflBculties, etc. Q. What is the meaning of the churching of women after child-bearing? Is it that you look upon them to be under any uncleanness, as formerly in the old law, or to be any ways out of the Church by child-bearing ? A. No ; by no means : but what we call the churching of women is nothing else, but their coming to the Church to give thanks to God for their safe delivery, and to receive the blessing of the priest upon that occasion. Q. Which are the principal Sundays distin- guished from the rest ? A. The four Sundays before Christ's nativity, called Advent Sundays, from the word Adven- tus, that is, coming; to put us in mind, that the birth of Christ approaches, and that we are to prepare for a worthy celebration of it ; as also to prepare for the second coming of our Saviour, at the day of judgment. Other remarkable Sundays, are Septuagesima, Sexa- gesima, Quinquagesima, and Quadragesima ; which are designed to prepare ourselves for penance, and a worthy celebration of the pas- sion and resurrection of our Lord. As also Passion Sunday, Palm Sunday, and Low Sun- day. Passion Sunday is so called from the passion of Christ, then drawing nigh, and was ordained to prepare us for a worthy celebrating, of it; Palm Sunday is a day in memory and honor of the triumphant entry of our Saviour Christ into Jerusalem ; and is so called from the palm branches which the Hebrew children strewed under his feet, crying Hosanna to the son of David, Matt. xxi. And hence it is, that yearly on this day, the Church blesses Palms, and makes a solemn procession, in honor of the same triumph, all the people bearing palm branches in their hands. The palms are likewise an emblem of the victory which Christ gained over sin and death, by dying on the cross. Low Sunday, is the oc- tave of Easter day, and is called by the Church, Dominica in Albis, from the Catechu- mens, or Neophytes, who were on that day solemnly divested in the Church of their white garments. Q. What are the principal feasts of our Lord ? A. Christmas Day, so called from the mass that is said in honor of our blessed Saviour's nativit}'', or birth at Bethlehem : And on this day we ought to give God thanks, for sending his Son into the world for our redemption, we ought also to endeavor to study, and learn those great lessons of poverty of spirit, of humility, and of self-denial, which our blessed Redeemer teaches us from the crib of Bethlehem. Q. What is the reason that on Christmas day mass is said at midnight? SCRIPTURE AND TRADITION EXPOUNDED. 183 A. Because Christ was born at midnight. Q. Why are three masses said by every priest upon Christmas day ? A. This ancient observance may be under- stood to denote three different births of Christ ; his eternal birth from his father, his temporal birth from his mother, and his spiritual birth in the hearts of good Christians. Q. Are there any other feasts of our Lord? A. Yes ; the circumcision, or New Year's day. It is a feast in memory of Christ being circum- cised the eighth day after his birth, as the law of Moses ordained ; Gen. xvii. 12, and that he then first shed his blood for the redemption of the world ; and on this day, we ought to study how we may imitate him by a spiritual circum- cision in our hearts. It is called New Year's day, because on the first of January the Romans reckoned the beginning of the new year, and Christ offered his blood as a gift. Hence, the custom among Christians of New Year's gifts. The Epiphany, or twelfth-day : Epiphanj' is a Greek word, signifying manifestation, because our Lord then began to manifest himself to the Gentiles, viz : To the three kings in the east, who came and adored our blessed Saviour in the manger. It is called twelfth-day, because, it is celebrated the twelfth day after the nativity exclusively. Gold, myrrh, and frank- incense were offered, to signify, 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 wise men, to make our offer- ings of gold, frankincense, and myrrh ; that is of charity, prayer, and mortification, to our new- bom Saviour. On this day the Church also celebrates the memory of the baptism of Christ, and of his first miracle of changing water into wine, in Cana of Galilee. The Resurrection, or Easter day, is a solem- nity in memory and honor of our Saviour Christ's rising from death on the third day. It is called Easter, from the east, so Christ is called Oriens, or rising. For, as the prophet Zechariah says, his name shall be called Oriens, chapter iv. 12. Because as the material sun daily arises from the east, so, he, the Son of justice, at this day rose from the dead. The devotion of this time, is to rejoice in Christ's victory over death and hell ; and to labor to imitate his resurrection, by rising from the death of sin to the life of grace. Ascension day : A feast kept the fortieth day after Christ's resurrection, in memory of his visible ascending into heaven, in sight of his Apostles and disciples ; and therefore, it is a festival of joy, as well as by reason of the tri- umphs of our Saviour on this day, and the exhaltation of our human nature, by him now exalted above the angels ; as likewise, because our Saviour has taken possession of that king- dom in our name, and is preparing a place for us. It is also a part of the devotion of this day, to labor to disengage our hearts from this earth, and earthly things, to remember that we are but strangers and pilgrims here, and to aspire after our heavenly country, where Christ, our treasure, is gone before us, in order to draw our hearts thither after him. Whitsuntide, or Pentecost: A feast in com- memoration and honor of the Holy Ghost, descending visibly Upon the heads of the Apostles, in the shape of tongues, as it were of fire. It is called Whit Sunday, because at this time the Catechumens, who were then baptized, were all in white. It was anciently called Wied Sunday, that is, holy Sunday ; for Wied, or Wihed, signifies holy in the old Saxon language. It is called Pentecost, from the- Greek word, signifying fiftieth, it being the( fiftieth day after the resurrection, and the tenth' after the ascension. The proper devotion of this' time, is to invite the Holy Ghost into our souls « by fervent prayer, and to give ourselves up to»J his divine influences. Trinity Sunday : a feast celebrated on the Sunday after Whit Sunday, being the octave of Whit Sunday, to signify that the work of man's redemption was completed by the whole Trinity, and the truth of the mystery of the Trinity, being acknowledged solemnly on this day, against the several heresies that denied it. 1 84 SCRIPTURE AND TRADITION EXPOUNDED. Corpus Christ! day : a feast instituted by the Church in honor and memory of the body and blood of Christ, really present in the most holy sacrament of the Eucharist ; during the octave of which feast, the blessed sacrament is exposed, to be adored by the faithful, in all the principal Churches in Catholic countries, and 'great processions are made in honor of it, and itherefore, it is called Corpus Christi day, or the day of the body of Christ; a standing proof of the real presence. The transfiguration of our Lord, a feast in remembrance of Christ appearing in glory, upon Mount Tabor, to St. Peter, James, and John; and it is so called from the Latin word, trans- figuro, which signifies to transfigure or change shape. Q. Which are the feasts in honor of the blessed Virgin Mary? A. These ; the conception, nativity, presenta- tion, annunciation, visitation, assumption, and purification. Q. What is the conception ? A. A feast in honor of the blessed Virgfin Mary being conceived in her mother's womb. Q. What is to be observed in her concep- tion? A. First, she was conceived in her mother's old age, St. Anne being her mother, and St. Joachim her father; secondly, she was sanctified in her mother's womb ; thirdly, she was exempted from the guilt of original sin, as is piously believed, though not an article of faith. Q. What is the nativity of the blessed Virgin ? A. A feast in honor of her happy birth, of I whom the Author of all life and salvation, was I to be bom to the world; he was both God and man, and by consequence, she was the mother of God, and in this she is to be honored above all other women. Q. What is the presentation of the blessed Virgin? A. A feast 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. It is a feast in memory of the most happy message, or embassy, brought to her by the angel Gabriel, signifying that she was to be the mother of God, and of a Redeemer. It is also the day of our Lord's incarnation, when he was first conceived by the Holy Ghost in the womb of the blessed Virgin Mary; and it is called the annunciation, from the message brought from heaven this day to the blessed Virgin ; St. Luke i. Q. What is the visitation? A. It is in memory of her visit made to St. Elizabeth, mother of St. John Baptist, after she had conceived the Son of God, at whose pres- ence, St. John Baptist leaped into his mother's womb. Q. What is the assumption ? A. A feast in memory of her being assumed, or taken up into heaven, both body and soul, immediately after her decease. Q. Is it an article of faith, that she was bodily carried into heaven ? A. No; it is only piously and generally believed to have happened, by a particular privilege, as by a particular privilege her soul was free from original sin, so it was congruous that her body should not be subject to corrup- tion, for the Church piously believes, agree- ably to the doctrine of the ancient fathers and the council of Trent, that she was never guilty of any actual sin.* Q. What means the feast of the purification, or Candlemas day ? A. It is the feast in memory both of the pre- sentation of our blessed Saviour, and of the purification of the blessed Virgin, made in the temple of Jerusalem, the fortieth day after her happy child-birth : for it was a ceremony prac- ticed in the old law, and renewed in the new ; whereby a mother was obliged to appear in the temple, and return thanks, forty days after the birth of her child. It is called purification, from the Latin word purifico, to purify ; not that the ♦St. Aug. Epist. s8; St. Amb. in Psal. cxviii; St. Beined. Epist 174 ; Cone. Trid. Sess. vi; Can. xxiii. SCRIPTURE AND TRADITION EXPOUNDED. X85 blessed Virgin was tainted with any sin, or any- thing by her child-birth, which needed purifying, as being the mother of purity itself, but in com- pliance with the ceremony, which was according to the law of Moses, as we read in Leviticus xii. 6, and as our Saviour Christ submitted to circum- cision. Upon this day, the Church makes a solemn procession, with lighted candles, which are blessed by the priest before mass, and carried in the hands of the faithful, as an emblem of Christ, who is the light of the world ; and from this ceremony it is called Candlemas day. Q. Has the Church power to appoint feasts of saints ? And what end has she in appointing them ? A. As the Church has power of making laws that are binding, so particularly this power re- gards religious duties, as in honoring saints. Q. How are the saints honored at their feasts ? A. Not by dedicating churches and altars to them, but to God only, in acknowledgment of the benefit he has done to us by his saints, and on that account, we give them such a name as St. Peter's church, St. Paul's, etc., and, by re- counting their birth, sufferings, and virtuous practices, we are induced to imitate their several kinds of martyrdoms and suflPerings for the faith of Christ, as also for their several ways of virtue and perfection, by following their example in our behavior, and begging their prayers, so that we honor God in his saints. Q. Which are the principal feasts of saints v/hose memory we celebrate ? A. The twelve Apostles, which are common to all titular saints, or the patrons of nations, by whom we were converted : the founders of religious orders, who have benefited Christianity, by establishing and practicing the evangelical councils. And again, the saints of particular provinces, dioceses, and parishes, where holy persons have lived, and their memory been re- corded by their miracles and good example, and have churches erected to their memory. Q. Are there no other feasts ? and what is the meaning of their ceremonies ? A. Yes ; Michaelmas, All Saints, All Souls, the Invention of the Cross, the Exaltation of the Cross, Shrovetide, Ash- Wednesday, etc. Q. What means the feast of Michaelmas ? A. It is a solemnity, or solemn mass, in honor of St. Michael, prince of the heavenly host, and likewise of all the nine orders of holy angels ; as well as to commemorate the famous battle fought by him and them, in heaven, against the dragon and his apostate angels, which we read of in the Apocalypse or Reve- lation, xii. 7 ; as also to recommend the whole Church of God to their patronage and prayers. And it is called the dedication of St. Michael, by reason of a Church in Rome, dedicated, on that day, to St. Michael by Pope Boniface. Q. What is the meaning of All Saints ? A. It is a feast instituted by the Church in honor of all the saints, and that we might obtain the prayers of them all, since the whole year is too short to aflPord us a particular feast for every saint. Q. What is the meaning of All Souls day? A. It is a day instituted by the Church in memory of all the faithful departed, that, by the prayers and suffrages of the living, they may be freed out of their purging pains, and come to everlasting rest. Q. What is the meaning of the Invention and Exaltation of the Holy Cross, commonly called Holy-rood days ? A. The Invention of the Cross is a feast kept in memory of the miraculous finding of the holy cross, by St. Helen, mother of Con- stantine the Great, after it had been hid and buried by the Infidels 180 years. The Exalta- tion is kept in memory of setting up the said holy cross, by Heraclius the emperor, who having regained it a second time, from the Per- sians, after it had been lost fourteen years, carried it on his own shoulders to Mount Cal- vary, and exalted it with great solemnity. It is called Holy-rood day, or Holy-cross, from the great sanctity which it received, by touch- ing and bearing the oblation of the most pre- cious body of Christ ; the word Rood, in the old Saxon tongue signifying cross. The chief i86 SCRIPTURE AND TRADITION EXPOUNDED. devotion of this day, as well as that of the Exaltation of the Cross, is to celebrate the victorious death and passion of our blessed Redeemer. Q. What is the meaning of Shrovetide? A. It signifies a time of confessing ; for our ancestors were used to say, we will go to shrift, instead of, we will go to confession ; and in the more primitive times, all good Christians did then (as many do now) confess their sins to a priest, the better to prepare themselves for a holy observation of Lent, and worthy receiving the blessed sacrament at Easter. Q. What signifies Ash-Wednesday ? A. It is a day of public penance and hu- miliation in the whole Church of God, and it is so called from the ceremony of blessing ashes on that day, wherewith the priest signeth the people with a cross on their foreheads, to put them in mind of what they are made, repeating, at the same time, those words of Genesis iii. lo : Remember, man, that thou art dust, and to dust thou shalt return : so to prepare them to do penance for their sins, as the Ninivites did, in fasting, sackcloth and ashes. Q. Which are the ceremonies of Holy Week ? A. Tenebrae, Maundy Thursday, Good Fri- day, Holy Saturday, washing feet, fifteen can- dles, the triangular candle, the paschal candle, etc. Q. What is meant by the three days of Tenebras, viz.: Wednesday, Thursday, and Fri- day, before Easter ? A. It is a mournful office, in which the Church laments the death of Christ. It is called the Tenebrae office, from the Latin word which signifies darkness, because at the latter end of the office, all the lights are extin- guished, in memory of the darkness which overspread the face of the earth whilst Christ was hanging on the cross : and, at the end of the office, a noise is made to represent the earthquake, and splitting of the rocks, which happened at the time of our Lord's death. Q. What means Maundy Thursday? A. It is a feast in memory of our Lord's last supper, when he instituted the blessed Eucharist or Sacrament of his precious body and blood ; and began his passion by his bitter agony and bloody sweat. From the Gloria in Excelsis of the mass of this day, until the mass of Easter eve, all the bells are silent throughout the Catholic Church because we are now mourning for the passion of Christ. Our altars are also uncovered, and stripped of all their ornaments, because Christ, our true altar, hung naked upon the cross. It is called Maundy Thursday from the first word of the antiphon- Mandatum novum do vobis, etc. ; St. John xiii. 34. I give you a new command (or mandate) that you love one another as I have loved you ; which is sung on that day in the Churches, when the prelates beg^n the cere- mony of washing their people's feet. Q. What is the meaning of the prelates and superiors washing the feet of their subjects upon this day ? A. It is a ceremony in imitation of Christ's washing the feet of his Apostles ; St. Jo. xiii. Q. What is the meaning of visiting the sep- ulchres upon Maundy Thursday ? A. The place where the blessed sacrament is reserved in the Church, in order for the office of Good Friday (on which day there is no consecration), is by the people called the sepulchre, as representing by anticipation the burial of Christ : and where there are many Churches, the faithful make their stations to visit our Lord in these sepulchres, and medi- tate on the different stages of his passion. Q. What means Good Friday ? A. It is a day we keep in memory of the great work of our redemption, which was con- summated by Christ in dying on the cross. The devotion proper for this day, and for the whole time in which we celebrate Christ's passion, is to meditate upon the sufferings of our Re- deemer, and to study the excellent lessons of virtue which he teaches us by his example in the whole course of his passion ; especially his humility, meekness, patience, obedience, resig- nation, etc. And above all, to learn his hatred SCRIPTURE AND TRADITION EXPOUNDED. 187 of sin, and his love for us ; that we may also learn to hate sin, which nailed him upon a cross ; and love him who has loved us even unto death. Q. What is the meaning of creeping to, and kissing the cross on Good Friday ? A. It is to express, by this reverence out- wardly exhibited to the cross, our veneration and love for him who upon this day died for us on the cross. Q. What is the meaning of Holy Satur- day? A. It is Easter eve, and therefore in the mass of this day, the Church resumes her Alleluias of joy, which she had intermitted during the penitential time of Septuagesima and Lent. This day and Whitsun eve were anciently the days deputed by the Church for solemn baptism, and therefore on this day the fonts are solemnly blessed Q. What signifies the Paschal candle, which is blessed on this day? A. It signifies the new light of spiritual joy and comfort, which Christ brought us at his resurrection ; and it is lighted from the begin- ning of the gospel, until after the communion, betwixt Easter and Ascension Day, to signify the apparitions which Christ made to his dis- ciples during that space. Q. What is the meaning of the triangular candle ? A. It signifies that the light of the gospel, which Christ brought to us, is the work of the blessed trinity, to whom we are to render thanks. Q. What do you mean by exorcisms ? A. The rites and prayers instituted by the Church for the casting out devils, or restraining them from hurting persons, or disturbing places, or abusing any of God's creatures to their harm or prejudice. Q. Has Christ g^ven to his Church any such power over the devils ? A. Yes, he has, as we read in St. Matthew, St. Mark and St. Euke ; Matt. x. i ; Mark iii. 15 ; Luke ix i ; where this power was given to the Apostles, and to the seventy-two disciples, and the other believers. See St. Mark xvi. 17 ; St. Luke x. 19. And that this power was not to die with the Apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the Church, and the ex- perience of all ages. Q. Which are the things we bless, and why ? A. We bless Churches, and other places set aside for divine service ; altars, chalices, vest- ments, incense, bells, etc. : by way of devoting them to God's service. We bless candles, Agnus Deis, salt, water, etc. : by way of beg- ging of God that such as religiously use them may obtain his blessing. We bless our meat and other things which God has given us for our use, that we may use them with modera- tion, in a manner agreeable to God's institution, that they may be serviceable to us, and that the devil may have no power to abuse them to our prejudice. Q. But is it not superstition to attribute any virtue to such inanimate things as blessed candles, Agnus Deis, holy water, etc. A. It is no superstition to look for a good effect from the prayers of the Church of God ; * and it is in virtue of these prayers that we hope for benefit from these things, when used with faith ; and daily experience shows that our hopes are not vain. Q. What warrant have you in Scripture for blessing inanimate things ? A. From the first epistle of St. Paul to Timothy, C. iv. 4, 5 ; where he says, that every creature of God is good, and nothing to be re- jected which is taken with thanksgiving : for it is sanctified by the word of God and prayer. , ■ Q. What do you mean by Agnus Deis ? A. Wax stamped with the image of the Lamb of God, blessed by the Pope with solemn prayers, and anointed with holy chrism. Q. What do you mean by holy water ? A. Salt and water sanctified by the word of God and prayer. Q. Can you show me from holy Writ, that *See St. Epiph. Hser. 30. Theod. L. 5. Hist. Eccles. C. 21. 1 88 SCRIPTURE AND TRADITION EXPOUNDED. water, salt and the like, may be lawfully used to obtain any favor from God ? A. I can ; for God himself ordered holy and purified waters to be made in the old law ; Num. V. 17. et C xix. 9. Again, we read in the second and fifth chapters of the fourth book of Kings, that the prophet Elisha miraculously healed the noisome waters of Jericho, by casting salt in the spring. Q. Why is salt blessed and mingled with the water? A. To signify unto us, that, as salt preserves meat from corruption, and gives it a relish, so does the grace which we receive in virtue of the prayers of the Church, when we use this water with faith, defend us from unclean spirits, and give us a taste for heavenly things. Q. What is the use of holy water ? A. The Church blesses it with solemn prayer, to beg God's protection and blessing upon those who use it ; and particularly, that they may be defended from the power of darkness. More- over, it may well serve to put us in mind of the covenant we made against the devil, when, by the water of baptism, we were mercifully cleansed from sin ; and of renewing our prom- ise, or of making an act of contrition. Q. Are the prayers of the Church so pre- vailing with God, as to obtain us his assistance against the wiles and power of the enemy of our salvation, when we use holy water with faith ? A. Nothing prevails more upon God than prayer in general ; and the Apostle St. James, V. 16, exhorting us to pray for one another, assures us, the assiduous prayer of a just man avails much. Now, if the prayers of particu- lars be so powerful, it is manifest that the con- stant prayers of the whole Church, from the rising of the sun to the going down thereof, are always graciously heard ; and that God grants to all those who co-operate with his grace, the fruit of the perseverant prayer of the Church, to which Christ said, Verily, verily, I say unto you, if you ask the Father any thing in my name, he will give it you. St. Jo. xvi. 23. Q. Is the use of holy water ancient in the Church of God ? A. Yes, it is ; being mentioned in the apos- tolical constitution, and in the writings of the holy fathers and ancient church historians. See Constit. Apost. 1. 8. c. xxxv ; St. Cypr. 1. I. Epist. 12 ; St. Hier. ib ; St. Basil, L. de Spir. Sancto, c. xxvii ; St. Greg, the Great, 1. 9. Epist. 71 ; St. Epiph. Haer. xxx; Thod. 1. 5, etc. Q. How ought we to use holy water, or what advantage ought we to draw from it ? A. First, we ought to look upon it, and upon other sacred rites and ceremonies of the Catholic Church, with due reverence and esteem ; to be persuaded that they are all instituted to help on the great affair of our salvation, either by putting us in miud of the unspeakable favors which we have already received from God, or by raising our affections to heaven, humbly begging the divine assist- ance, whereof we stand in need every moment of our lives; and ought never to imitate those mistaken people who rail against all things which they understand not ; St. Jude x. Secondly, we ought to use holy water with attention and devotion, always endeavoring to make an act of contrition, or some other act of religion ; saying, Thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed ; thou shalt wash me, and I shall be made whiter than snow ; Ps. 1. 8. 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