The catechism for the curats, compos'd by the decree of the Council of Trent, and publish'd by command of Pope Pius the Fifth / faithfully translated into English.

THE CATECHISM FOR THE CURATES, BY THE DECREE OF THE Council of TRENT.

PART III.

Of Gods COMMANDMENTS contain'd in the DECALOG.

THat the Decalogue is the Sum and Epi∣tome of all Laws S. Augustin has observ'd in his Writings. For tho the Lord spake many things, yet there were but Two Tables of Stone given to Moses, which are call'd the Tables of the Testimony to be in the Ark. And all the other things which God commanded, if they are diligently observ'd so as to be un∣derstood, do depend upon those Ten Command∣ments which were written in the Two Tables

And how again those Ten Precepts depend upon these Two, to wit, of the Love of God and of a man's Neighbor, upon which depends the whole Law and the Prophets.

Seeing therefore that it is the Sum of the whole Law, the Pastors ought to be conversant in the contemplation thereof Day and Night, not only to direct their own Life according to this Rule, but also to instruct the People committed to their charge in the Law of the Lord.

For, the Priests Lips preserve Knowledge, and they enquire of the Law at his mouth, because he is the Angel of the Lord of Hosts: Which thing most especially belongs to the Pastors of the New Law, who are nearer to God, and ought to be transformed from Brightness to Brightness, as by the Spi∣rit of the Lord: And seeing that Christ our Lord call'd them by the name of Light, it is proper∣ly their Parts, to be a Light to those that are in Darkness, the Teachers of the Ʋnwise, the Instructors of Babes, and if any one be overtaken in any fault, those who are Spiritual ought to restore such a one.

But in Confessions they bear the person of a Judge, and give Sentence according to the qua∣lity and kind of the Offence: Wherefore unless they are minded that their own Ignorance shall betray themselves and deceive others, it is ne∣cessary that they be very watchful, and very well skill'd in the Interpretation of the Divine Laws, that they may make a right Judgment concerning every Action, and the Omission of every Duty, and, as the Apostle has it, That they teach found Doctrin, i.e. free from Error, and that they heal the Diseases of Souls, which are their Sins, that the People may be acceptable to God, following good works.

And now in Discourses of this kind, the Pa∣stor shall propose both to himself and to others such Arguments as may perswade to the Obe∣dience of the Law. And amongst other things which may well drive men to the Observance of the Commands of this Law, This has very great

force, That God is the Author of this Law. For tho it be said to be given by Angels; yet no one can doubt, that God himself is the Author of the Law. Of the truth whereof, not only the Words of the Lawgiver himself, which shall by and by be explain'd, afford sufficient testimo∣ny; but almost infinite other places of Scripture, which the Pastors will easily meet with.

For there is no one who feels not, that a Law is implanted in his Soul by God, where∣by he can discern good from evil, that which is honest from that which is dishonest, what is just from what is unjust. The force and Ver∣tue of which Law, seeing it differs not from that which is written who is there that dares deny, that God is the Author, as of the inward, so al∣so of the written Law?

Therefore when God gave the Law to Moses, it must be taught that he rather made this Di∣vine Light, which by ill manners and daily per∣versness was now almost darkn'd, much more il∣lustrious, than that he gave a new one, lest happly the People hearing the Law of Moses spoken ir∣reverently of, might think themselves not bound to the Observation of it.

For most certain it is that we are not to obey these Commandments because they were given by Moses, but because they are implanted in our Souls, and are explain'd and confirmed by Christ our Lord.

Now this Consideration will help much, and has great force to perswade, that it is God who made this Law: Of whose Wisdom and Justice we cannot doubt, nor can we escape his infinite Power and Vertue. Wherefore when by the Prophets God commanded that the Law should be observ'd, he said, that he was the Lord God; and in the beginning of the Decalog, I am the Lord thy God: and elsewhere; If I am a Lord, where is my Fear?

Now that God has declar'd his Will, wherein is contain'd our Salvation, will stir up the minds of the Faithful, not only to keep the Command∣ments

of God, but also to be thankful to him. And therefore the Scripture in many places decla∣ring this very great Benefit, warns people to ob∣serve its Dignity, and God's Beneficence, as in Deuteronomy: This, says it, is your Wisdom and your Understanding before the People; that all hearing these Commandments, may say, This is a wise and an understanding People, and a great Na∣tion. And again in the Psalms: He has not dealt so with every Nation, and he has not manifested his judg∣ments to them.

But if the Curat shall moreover declare the manner of the giving of the Law from the Au∣thority of Scripture, the Faithful will easily un∣derstand, how piously and humbly they ought to honor or reverence the Law, receiv'd from God himself; for it was commanded of God to all, that Three Days before the giving of the Law, they should wash their Clothes, and not touch their Wives, that so they might be more holy and better prepar'd to receive the Law, and be present on the Third Day; and then when they were brought to the Mountain, from whence the Lord by Moses was about to deliver the Law, Moses alone was commanded to ascend up into the Mountain, whither the Lord came with very great Majesty, and fill'd the place with Thun∣der and Lightning, with Fire and thick Clouds, and began to speak with Moses, and gave him the Law.

Which thing the Divine Wisdom would not have done, but to admonish us that the Law is to be receiv'd with a pure and humble mind, and if we neglect the Commandments, that Pu∣nishment hangs over our heads from the Divine Justice.

And let the Curate shew also that the Com∣mandments of the Law are not difficult, which he may teach even from this one reason of S. Austins, when he says,

How, I pray; is it said to be impossible for Man to love: I say to love the bountiful Creator, the most loving Father, and then also his flesh in our Brethren?

But now, He that loves, has fulfill'd the Law. VVherefore the Apostle S. John plainly testifies, That Gods Commandments are not grievous; for no∣thing could have bin requir'd of man more justly, more deservedly and more profitably, as S. Bernard wittnesses; and therefore S. Austin admir'd the exceeding great kindness of God, Speaking to God in this manner:

VVhat is Man that thou wouldst be lov'd by him? and if he do not do it, thou threatnest him mighty pu∣nishments?

is not this punishment great e∣nough, that I love thee not?

But if any one offer this excuse, that he is hindred thro the Infirmity of Nature, so that he cannot love God; it must be taught, that God who requires our Love, does implant in our Hearts the Vertue of Love by his Holy Spi∣rit. Now thus good Spirit is given of our Heavenly Father to them that ask it. So that S. Austin pray'd well, "Give what thou commandest, and com∣mand what thou wilt.

Because therefore we have Gods help ready at hand, and especially since the Death of Christ our Lord, by which the Prince of this World was cast out, there is no reason for any one to be discourag'd with the difficulty of the matter, For there is nothing hard to a loving mind. Aug. in Psal. 111. Bernard. Serm. de Dominica in ramis Palmer. item in Sermone de Magdal.

Moreover to perswade the same thing it will very much avail, if it be explain'd, that the Law is necessarily to be obey'd: especially see∣ing in our days there are not wanting those who are not affraid wickedly, and to their great hurt, to say, That whether the Law be easie or difficult, yet it is no ways necessary to Salvation. Whose wicked and impious Opinion the Curat shall confute by Testimonies of Sacred Scripture, and especially of the same Apostle by whose Au∣thority they endeavour to defend their Impiety, What therefore says the Apostle? Circumcision and Ʋncircumcision are nothing, but the Observation of the Commandments of God. Now that he else∣where

repeats the same Opinion, he says that a New Creature only avails in Christ, we plain∣ly understand, that he calls him a Creature in Christ, who observes God's commandments. For he that has Gods Commandments and keeps them, loves God, as our Lord himself in S. John te∣stifies: If any one love me, he will keep my Saying.

For tho a Man may be justified, [Note.] and of an impious person may be made pious before he fulfil all the Commandments of the Law in outward Actions; yet it cannot be, that he who is of Age to use his Rea∣son, can of wicked be made just, unless he have a mind ready to keep all God's Commandments.

Lastly, that the Curat may not pass over any thing, whereby the Faithful may be brought to keep the Law, he shall shew how large and sweet the Advantages thereof are: which he may easily prove by those things which are written in the 18^th Psalm: for therein are celebrated the Praises of the Law of God; whereof this is very great, which much more largely shews the Glory and Majesty of God, than the very Hea∣venly Bodies themselves do by their Beauty and Order, which as they draw all Nations, even the very Barbarous ones into the Admiration of them: So do they force them to acknowledge the Glory, Wisdom and Power of the Maker and Creator of all things. And indeed, the Law of the Lord converts Souls to God. For knowing his VVays, and what the most holy VVill of God is by his Laws, we turn our feet into the VVay of the Lord. And because they only who truly fear God, are VVise, he has bestow'd this Power upon it, to give VVisdom to little ones. Hence it is that they who observe Gods Law, heap to themselves true and mighty joys, both in this Life and the Life to come, from the Knowledge of Divine Mysteries.

Nor is the Law to be observ'd of us so much for our own Advantage, as for Gods sake; who has re∣veal'd his VVill in his Law to Mankind; which see∣ing the other Creatures follow, it is much more meer that Man himself should follow it.

Nor is this to be pass'd by in silence, that even herein especially God has manifested his Mercy and the Riches of his Goodness towards us: that seeing he could not oblige us to glorifie him without rewarding us, he would notwithstanding join his own Glory and our Advantage together. That what is profitable to Man, the same should be to God's Glory. Now because this thing is very great and excellent, the Curat shall teach, as the Prophet in the last place says: In keep∣ing them there is great reward. For there are pro∣mis'd to us not only those Blessings, which seem to belong rather to the earthly felicity, that we should be bless'd in the City, and bless'd in the Field: but there is offer'd a full Reward in Hea∣ven, and good measure, heap'd and thrust toge∣ther and running over, which by pious and just Actions, by the help of the Divine Mercy, we merit.

The First COMMANDMENT of the DECALOGƲE.

I am the Lord thy God, who brought thee out of the Land of Egypt; out of the house of bondage: Thou shalt not have strange Gods before me: Thou shalt not make to thy self a graven thing, &c.

ALtho this Law were given the Jews in the Mount from the Lord, yet because by Na∣ture it was long before impress'd and written in the minds of all, and for that reason, God would have all men always to obey it; it will be very profitable diligently to explain those words wherein it was proclaim'd to the Hebrews by Moses the Minister and Interpreter of it, and the History of the people of Israel, which is full of Mysteries.

And first, he shall shew, that out of all the Na∣tions under heaven God chose One, which had its Original from Abraham, whom he would have

to be a Sojourner in the land of Canaan: The possession whereof when he had promis'd him, yet both he and his Posterity were Pilgrims for more than five hundred years, before they in∣habited the promis'd Land. In which Pilgri∣mage he never left the care of them: they went indeed from Country to Country, and from one Kingdom to another People; but yet he suffer'd no injury to be done them, but punish'd even Kings (for their sakes). But before they went down into Egypt, he sent a Man before, by whose Wisdom both they and the Egpytians might be deliver'd from Famin. But in Egypt he em∣brac'd them with so much kindness; that tho Pharaoh oppos'd and set himself upon their de∣struction; yet were they increas'd after a won∣derful manner and when they were grie∣vously afflicted, and very hardly us'd as Bond∣slaves, he gave them Moses for their Leader, who led them forth with a mighty hand: Of this deliverance especially the Lord makes mention in the beginning of the Law in these words, I am the Lord thy God, who brought thee out of the Land of Egypt, out of the house of Bon∣dage.

From hence this is chiefly to be observ'd by the Curat, that there was One chosen out of all Nations by God, which he call'd his People, and to whom he was pleas'd to grant the know∣ledge and worship of himself; not that this One was more just or numerous than the rest, even as God admonishes the Hebrews; but because so it pleas'd God, rather to propagate, and en∣rich a small and poor Nation, whereby his Pow∣er and Goodness might be made more apparent and illustrious to all.

Seeing therefore that this was the Condition of those men, [Note.] he stuck close to them and lov'd them: so that tho he were the Lord of Heaven and Earth, yet he was not asham'd to be call'd their God, whereby he provok'd the other Na∣tions to emulation; that the Israelite's happi∣ness being perfect, all men might be take them

selves to the worship of the true God: even as S. Paul also testifies, that he provok'd to emula∣tion his own Flesh, by proposing the happiness of the Gentiles, and the true knowledge of God, wherein he had instructed them.

And then he shall teach the Faithful that God suffer'd the Hebrew Fathers to pilgrimage for a long while, and permitted their Posterity to be oppressed with a cruel Bondage, and to be vex'd, for this cause, that we might be taught, that none are made. God's Friends, but the Worlds Enemies and Strangers in the Earth: And there∣fore that we are more easily receiv'd into familia∣rity with God, if we have nothing to do with the World: And also that being restor'd to the ser∣vice of God, we may know how much more happy they are that serve God, than they that serve the World: Of which things the Scripture warns us; for it says, Nevertheless they shall serve them, that they may know the difference betwixt my service and the service of the kingdom of the Earth.

He shall further shew, that after five hundred years God perform'd his Promise, that that Peo∣ple might be sustain'd with Faith and Hope. For God will have his Children always to depend upon himself, and put all their Hope in his Good∣nes••, as shall be said in the Explication of the first Commandment.

Lastly, he shall observe the Time and Place, when and where the people of Israel receiv'd this Law from God, to wit, after they were brought out of Egypt, and came into the Wilderness, that being allur'd with the remembrance of a fresh benefit, and yet affrighted with the ruggedness of the place in which they were, they might be bet∣ter dispos'd to receive the Law: for Men are very much bound to those, whose Bounty they have experienc'd, and betake themselves to the Pro∣tection of God, when they find themselves desti∣tute of all human hope.

Whence we may learn, [Note.] that the Faithful are so much the more willing to receive the heavenly

Doctrin, by how much the more they have ab∣stracted themselves from the deceits of the World, and the pleasures of the Flesh, as it is written by the Prophet: Whom shall he teach knowledge, and whom shall he make to understand doctrin? them that are wean'd from the Milk, and drawn from the Breasts.

The Curat therefore shall endeavor, and as much as he can, cause the Faithful always to have these words in their minds, I am the Lord thy God. Whence they may learn, that they have the Creator, by whom they were made, are preserv'd, for their Law-giver: And therefore that they can rightly take up that saying, He is the Lord our God, and we are the people of his pa∣sture, and the sheep of his hand; the frequent and earnest admonition of which words will have this Efficacy, that the Faithful will be made more ready to observe the Law, and abstain from sin. But that which follows,

Who brought thee out of the Land of Egypt, out of the house of Bondage. Altho this seems to agree only to the deliverance of the Jews from the Bondage of the Egyptians: Yet if we consider the inward nature of universal Salvati∣on, it much more properly belongs to Christians, who are taken of God, not out of an Egyptian servitude, but from the dominion of Sin, and from the power of Darkness, and are translated into the Kingdom of the Son of his Love. The Greatness of which Benefit the Prophet Jeremy considering, propheci'd thus. Behold, the days come, says the Lord, and it shall no more be said: The Lord lives who brought the Children of Israel out of the Land of E∣gypt: But the Lord lives who brought the Children of Israel out of the Land of the North, and from all Countries whither I had scatter'd them, and I will bring them back into their own Land which I gave to their Fathers: Behold, I will send many Fishers, says the Lord, and they shall fish them: And the rest. For our most indulgent Father, thro his own Son has gather'd together his Children that were scatter'd abroad, that now being no longer the servants of

Sin, but of Justice, We might serve him in Holiness and Justice before him all our days.

Wherefore against all Temptations, the Faith∣ful shall use as a Buckler, that of the Apostle: How shall we who are dead to Sin, live any longer therein? We are not now our own, but his, who dy'd and rose again for us: He is the Lord our God, who has bought us for himself with his own Blood; how shall we be able to Sin a∣gainst the Lord our God, and crucifie him a∣gain? As therefore being made truly free, and with that Liberty too wherewith Christ has made us free; as formerly we yielded our Mem∣bers to serve Injustice, so let us now yield them to serve Justice to Sanctification.

Thou shalt not have strange Gods before me.

The Curat shall teach that those things that belong to God, have the first place in the Deca∣logue; and those that belong to our Neighbor have the last; because those things which we do to our Neighbor, we do for Gods sake; for then in Obedience to Gods Command we love our Neigh∣bor, when for Gods sake we love him; now those things are laid down in the First Table.

In the second place, in the words propos'd there is contain'd a twofold Precept: whereof the One has the Vertue of commanding, and the O∣ther of Forbidding. For in that it is said, Thou shalt not have strange Gods before me. The meaning is, Thou shalt worship me the true God, thou shalt give no worship to strange Gods.

In the First is contain'd the Precept of Faith, Hope and Charity: For when we say that God is immoveable, unchangeable, remains always the same, faithful, we confess aright, without any fault: whence, assenting to his Oracles, we must needs attribute all Faith and Authority to him: But he that considers his Omnipotency, Mercy and Promptitude, and Propensity to do good, can he chuse but place all his Hope in him? But if he contemplate the Riches of his Good∣ness and Love shed upon us, can he chuse but

love him? Hence this is the Beginning, hence this the Conclusion, which God uses in Scripture in Commanding and Charging; I am the Lord.

But this is the other Part of the Precept, Thou shalt have no strange Gods before me. Which Form of Speech the Lawgiver us'd, not as tho this Sentence had not bin sufficiently ex∣plain'd by the Affirmation of the Command∣ment, in this manner, Thou shalt worship me the only God: For if he be God, he is One: But because of the blindness of very many, those who in Old Times profess'd themselves to worship the true God, did worship a multitude of Gods: Of which sort there were very many among the Hebrews themselves, who as Elias ob∣jected against them, halted between two Opi∣nions: which thing the Samaritans also did, who worship'd the God of Israel, and the Gods of the Nations.

These things being explain'd, it must be added, That this is the First and Chiefest of all the Commandments, not only in Order, but in Na∣ture, Dignity and Excellence. For God ought to have more Love and Authority among us by infinite degrees, than Lord or King. He crea∣ted us, he governs us, and we were nourish'd by him in our Mothers Womb, and brought forth thence into the World; he supplies us with things necessary for Life and Food.

Now they sin against this Commandment, who have not Faith, Hope and Charity, the Sin of whom lies plainly open: For in this Number are those who fall into Heresy; which believe not those things which our Holy Mother the Church proposes to be believ'd: those who give credit to Dreams, Fortune-telling, and such like Vanities: those who cast off the Hope of their Salvation, and trust not in the goodness of God: those who take Pleasure in Riches only, or in the Health and Strength of the Body, which things are more largely explain'd by those who have wrote concerning Vices and Sins. De va∣riis

istis peccatis. Vide dist. 24. quaest. 2. multis in capitibus. Aug. in lib. de divinat. daemon. cap. 5. & citatur 26. q. 4. secundum. Origen. Hom. 5. Jo∣sue & habet 26. q. 2. c. sed & illud Aug. lib. 2. de doct. Christian. c. 19. & 20. & citatur eodem c. illud quod est Conc. Carth. 4. c. 89. vide plura 26. q. 2.3. & 5.

Of the WORSHIP and INVOCATION of SAINTS.

BUt this is also diligently to be taught in the Explication of this Commandment, That the Veneration and Invocation of Saints and Angels and Blessed Souls, which enjoy the Glory of Heaven, or even the Honor which the Catholic Church has always given to the very Bodies and Ashes of the Saints, is not against the Law. For who is so mad, that when the King requires, that no one shall take upon himself to be King, or suf∣fer himself to be worship'd or honor'd as King, will therefore presently think it to be the Kings Will, that no Honor shall be done to his Magistrates: for Christians are said to adore the Angels, by the Example of the Saints of the Old Testament, yet they give not that Venera∣tion to them which they give to God. Vide Trid. sess. 17. de Sacrif. Missae. c. 3. & sess. 25. sub princip. cap. de invocati. Sanctorum. Item vide Synod 7. act. 6. in fine. Item Aug. lib. 8. de civit. Dei. c. 27. & lib. 10. c. 1. & lib. 21. contra Faust. c. 21. Basil. hom. 20. in 40. Mar. & 26. de Mar. Ma∣mon. Item Nazianz. orat. in laud. sancti Cypriani.

Now whereas we read that the Angels refus'd to be worship'd by Men, it must be understood that they did so, because they would not have that Honor done to them, which was due to God alone. For the Holy Spirit, who says: Honor and Glory be to God only, the same has com∣manded to honor our Parents and Elders. Be∣sides, holy Men, who worship'd One God only, did adore Kings also, as we see in Holy Scri∣pture, i, e. they did humbly reverence them. 1 Tim.

17. Exod. 19.2. Lev. 19.11, Deut. 5.16.

But if Kings, by whom God governs the World, are so highly honor'd; shall we not give so much the greater Honor to Angelical Spirits, whom God has bin pleas'd to make his Mini∣sters, and whose labor he makes use of, not on∣ly for the Government of his Church, but of other matters also, and by whose Aid we are deliver'd from the greatest Dangers both of Soul and Body, altho they suffer not themselves to be seen by us, by how much those blessed Spi∣rits excel Kings themselves in Dignity? Add hereto their Love, wherewith they love us, be∣ing led by which, they pour out Prayers for those Provinces over which they are plac'd, as is ea∣sily understood from Scripture: which also is not to be doubted but they do for those whose Guardians they are; for they offer our Prayers and Tears to God. Wherefore in the Gospel our Lord has taught that little ones are not to be offended; because their Angels in Heaven, always behold the Face of their Father which is in Heaven.

Therefore they are to be invocated, both be∣cause they always behold God, and most willing∣ly undertake the Patronage of our Salvation com∣mitted to them. The Holy Scriptures are Testi∣monies of this Invocation. For Jacob beg'd of the Angel with whom he wrestl'd, yea, and com∣pel'd him to bless him: for he professes he would not let him go, before he bless'd him. Nor did he beg a Blessing to be given him of him only whom he saw, but of him also whom he saw not, when he said: The Angel who deliver'd me out of all evil, bless the Children.

Whence it may also he gathered, That the Glory of God is so far from being lessen'd by the Honor and Invocation of the Saints, who sleep in the Lord, and by reverencing their Reliques and Ashes; that thereby it is very much increa∣sed, and Men's Hope the more stirr'd up, confirm'd, and exhorted to the Imitation of the Saints. Which Duty is prov'd from the

Second Council of Nice, the Council of Gangre, and the Council of Trent, and from the Autho∣rity of the Holy Fathers. Nicen. Conc. 2. Act. 6. Gangr. can. 20. & citatur dist. 30. c. Siquis per Superbiam. Trid. sess. 25. item Conc. Chalced. sub finem. & in 6. Synod. general. c. 7. & Conc. Geron. c. 3. Aurel. 1. c. 29. Damasc. de Ortho. Fid. lib. 4. c. 6.

But that the Curat may be better prepar'd to refute those that are Adversaries to this Truth, let him chiefly read S. Hierom let him chiefly read S. Hierom against Vigilantius, and Damascen. Libro. 4. de Orth. Fid. c. 16.

According to whose Account, which is a prin∣cipal thing, is added the Practice receiv'd from the Apostles, and always kept and preserv'd in the Church of God. Dionys. c. 7. Hier. Eccles. Iren. lib. 5. contra haeres. c. 19. Athan. Serm. in Evang. de sancta Deip. Euseb. lib. 13. Praepar. Evang. c. 7. Cornel. Pap. Ep. 1. Hil. in Psal. 126. Ambr. in lib. de Viduis.

Of which thing who can desire a more strong or clear Argument than the Testimony of Holy Scripture, which wonderfully celebrates the Praises of the Saints? for there are divine Commendations of some Saints, whose Praises seeing they are celebrated in Sacred Scripture, what reason is there, that Men should not have a singular honor for them?

Altho for this cause also they are the rather to be Honor'd and Invocated, because they earn∣estly Pray for the Salvation of Men, and for their Sake and Merit, God bestows many Benefits up∣on us.

For if there be joy in Heaven over one Sinner doing Penance, will not the Cittizens of Hea∣ven also help the Penitent? being requested will they not beg Pardon of Sin for us, and Recon∣cile the Grace of God to us?

But if it be said, as said it is by some, that the Patronage of the Saints is needless, because God without an Interpreter hears our Prayers; those Words of S. Austin easily convince these Sayings

of Impious Men: There are many things which God grants not, unless by a Mediator and In∣tercessor. Aug. quaest. 149. super Exod. Serm. 2. & 4. de S. Steph.

And this is confirmed by the clear Examples of Abimelech and Job's Friends: whose sins God forgave not but by the Prayers of Abraham and Job. Gen. 20. Job. 42.

But if it be said, That this is done thro the want and weakness of Faith, that we use the Saints as Intercessors and Patrons: how will answer to the Example of the Centurion, who tho he had that singular Commendation for his Faith, which our Lord God bestow'd upon him, yet he sent the Elders of the Jews to our Savior, to beg Health for his sick Servant.

Wherefore, if we must acknowledge that there is only One Mediator propos'd us, Christ our Lord, to wit, He who only has reconcil'd us thro his Blood, to our Heavenly Father, and who having finish'd our Redemption, and once entred into the Holies, ceases not to intercead for us: yet it can by no means follow from hence, that we may not have Recourse to the Favour of the Saints. For if it be therefore unlawful to use the Assistance of the Saints, because we have one Patron Jesus Christ; the Apostle would never have done it, nor would he ever have committed himself so earnestly to the Prayers and Assistance of the Brethren yet alive.

For surely the Prayers of the Living do not less diminish the Glory and Dignity of Christ the Mediator, [Note.] than the Intercession of those Saints that are in Heaven.

But who is there, whom the wonderful things that have bin done at the Graves; as the Blind, the Lame, the Maim'd, and otherwise diseased Persons restor'd to Health and Soundness, the Dead recover'd to Life, the Devils cast out of Mens Bodies, do not convince of the Honor which is due to the Saints, and of our Prote∣ction which they undertake, which things S. Am∣brose and S. Austin in their Writings have larg∣ly

testified; not that they heard of them, as ma∣ny others have done; or that they have read of such things, as very many very grave Men have done; but that they themselves saw them. Amb. Epist. 85. & Serm. 95. Aug. de civit. Dei, lib. 22. c. 8. & Epist. 137.

What need is there of many Proofs for this? If the Clothes, if the Handkercheifs, if the very of Shadow of the Saints before they departed out of this Life, drove away Diseases, and restor'd the Sick to Health; who can be so bold as to deny that God by the Sacred Ashes, the Bones, and other Reliques of the Saints does wonderfully work the same things?

This is shew'd by that dead Body, which be∣ing haply let down into Elisha's Grave, upon the touching of his Body immediatly reviv'd.

But that which follows, Thou shalt not make to thy self a graven thing, nor every likeness which is in Heaven, and which is in the Earth beneath, nor of those things which are in the Waters under Earth: Thou shalt not adore them, nor worship them. Some thinking this to be another Commandment, will have the two last to have the Force of one Commandment only••: but S. Austin dividing those last, will have these Words to belong to the First Commandment; which Opinion because it is most celebrated in the Church, we willingly follow. Altho we have in readiness that most true Reason, that it was fit that every one's Reward and Punishment should be joynd with the First Commandment. Vid. Aug. super Exod. quaest. 71. & in Ps. 32. Serm. 2, sententia. D. Aug. de praeceptorum distinctione magis placet Eccelesiae. Vide D. Thom. 1, 2, q. 100. art. 4.

And let no one think, that the Art of Painting, Carving or making Images is forbid by this Commandment: for in Scripture by God's Com∣mand, we find that there were made Figures and Images of Cherubims and the Brasen Ser∣pent. It remains therefore that we teach Ima∣ges to be forbidden for this Reason, that no∣thing

should be withdrawn from the true Wor∣ship of God, to the Worshiping of Images, as Gods.

Now as to this Commandment, there are two VVays especially, whereby it is evident that the Majesty of God is very grievously offended.

The One is, when Idols and Images are wor∣ship'd as Gods, or when it is believ'd, that there is any Divinity, or Vertue in them, for which they are to be worship'd; or that any thing is to be begg'd of them, or that any Trust is to be put in them, as of Old the Gentils did, who plac'd their Hopes in Idols, which thing the Sa∣cred Scriptures in many places reprove.

The Other is, when any one endeavours to make any Shape of the Divinity, as tho he could be seen with bodily Eyes, or express'd in Fi∣gures.

For who, as Damascen says, can de∣scribe God, who cannot be seen, who has no Body, who can be circumscrib'd with no Limits, nor describ'd under any Figure?

VVhich thing is more largly explain'd in the Second Council of Nice. Damasc. lib. 4. de Ortho. Fid. c. 17. Concil. Nicen. 2. Act. 3.

Therefore the Apostle said excellently, That they had changed the Glory of the incorruptible God, into the likeness of Birds, Beasts and Serpents: For they reverenec'd all these things as Gods when they put up their Images: wherefore the Is∣raelites when they proclaim'd before the Image of the Calf: These are thy Gods, ô Israel, which brought thee out of the Land of Egypt, were call'd Idolaters, because they chang'd their Glory into the likeness of a Calf which eats Hay.

When therefore the Lord forbids other Gods to be worship'd, utterly to take away all Ido∣latry, he forbad any Image of the Divinity to be drawn or made in Metal or any other mat∣ter, which Esaias declaring, says, Like to what will ye make God, or what Image will ye make for him? Now that this is the meaning of this Com∣mandment, besides the Writings of the Holy Fathers, who, as has bin shew'd in the seventh

Council, do thus interpret it; those words in Deuteronomy also do sufficiently declare, where Moses willing to draw the People from Idola∣try, said, Ye saw not any likeness in the Day where∣in the Lord spake with you in Horeb out of the midst of the Fire. Which the most wise Lawgiver there∣fore said, lest being led by any error, they might make the Image of the Divinity, and give to a Creature the Honor due to God.

Moreover, let no one think that any Offence is committed against Religion and the Law of God, when any Person of the most holy Trinity is express'd by certain signs, which have appear'd as well in the Old, as in the New Testament: For there is none so rude, as to think that the Divinity is express'd by that Image: but let the Pastor teach that by them are declar'd some Properties or Actions which are attributed to God: As when by Daniel the Ancient of Days is describ'd sit∣ing in a Throne, before whom the Books were opened: there was signified Gods Eternity and infinite VVisdom, whereby he beholds all, both the Thoughts and Actions of Men, that he might judge concerning them.

Angels also are painted in Human shape, with Wings: that the Faithful may understand, how prone and ready they are to perform Service of the Lord for Mankind: for they all are ministring Spirits, for them who receive the Inheritance of Salvation.

But the shape of a Dove, and Tongues like as of Fire, which in the Gospel and in the Acts of the Apostles signifie the Properties of one Holy Ghost, are much better known than to need a larger Explication. Heb. 1.14. Matth. 3.16. Mar. 1.10. Luc. 3.21. Joan 1.32. Act. 2.2.

But when Christ our Lord, and his most Holy and Pure Mother, and all the other Saints en∣du'd with Human Nature, bore the likeness of Men: To make and honor their Images, was not only not forbidd'n by this Commandment, but was always accounted Holy, and a most certain Ar∣gument of a grateful mind: which thing both

the Monuments of the Apostles Times, and of the General Council, and the Writings of so many of the most Holy Fathers, agreeing among themselves, do evidence. But the Curat shall shew, not only that it is lawful to have Images in the Church, and to give them Honor and Wor∣ship, seeing that the Honor which is given to them, is to be referr'd to the Prototype; but he shall also declare, That this has bin done to this very day, with the great Advantage of the Faith∣ful; as we may learn from Damascen's Book which he wrote concerning Images, and from the Seventh Council, which is the Second Council of Nice. But because the Enemy of Mankind, by his Deceits and Fallacies, endeavors to abuse every the most holy Institution. But if haply any Offence shall be committed by the People about this Matter, following the Decree of the Council of Trent, as far as may be, he shall study to correct it, and shall explain the Decree it self also to the People, when there is occasion.

Then he shall teach the unlearned, and those that understand not the use of Images, that Ima∣ges were made to learn the History of both Testa∣ments, and to renew the Memory thereof; be∣cause being stirr'd up with the remembrance of Divine Matters, they inflame more earnestly to the Worship and Love of God himself: and he shall also shew, that the Images of the Saints are plac'd in the Churches, both that they may be ho∣nor'd, and that we being warn'd by their Exam∣ple, might conform our selves and our Manners to their holy Lives. De cultu & usu Imaginum, vide Conc. Nicen. 2. Act. 6. Histor. tripart. lib. 6. c. 41. Euseb. lib. 8. Hist. Eccles. c. 14. Cyril. lib. 6. contr. Jul. Aug. lib. 1. de consensu Evang. c. 10. Vide item Sextam Synod. Can. 82. & Conc. Rom. sub Greg. 3. & Conc. Gentiliac. item & aliud Rom. Pontif. in vita Sylvestri. Item Lactant. carm. de Pass. Domini. Basil Orat. in S. Barlaham, Greg. Nyss. Orat. in Theod. Brud. hym. de S. Cas. & hym. de S. Hippolyt. Item apud Baron. Annal. Eccles. an. 57. n. 116. & deinceps. Vide terum Aug. contr. Faust. lib. 22. c. 73.

I am the Lord, the Lord thy God, strong, jealous, visiting the iniquity of the Fathers upon the Children to the third and fourth ge∣neration of them that hate me, and shewing mercy upon thousands in them that love me and keep my Commandments.

There are in the last part of this Command∣ment two things diligently to be expounded.

The first is, That altho for that most heinous wickedness of the breach of the first Command∣ment, and the ready inclination of Men to commit it, the Punishment is fitly laid down in this place, yet this Appendix is common to all the Command∣ments: For ev'ry Law leads Men to the keeping of the Commandments by Reward and Punish∣ment. Hence come those so frequently repeated Promises of God in sacred Scripture: For, to omit the Testimonies of the Old Testament, which are almost innumerable, it is written in the Gospel, If thou wilt enter into Life, keep the Commandments; and elsewhere, He that do's the Will of my Father which is in Heaven, he shall enter into the Kingdom of Heaven; and also, Every tree which brings not forth good fruit, shall be cut down and cast into the fire; and, Every one that is angry with his brother, shall be guilty of the judgment; and elsewhere, If ye forgive not men, neither will your heavenly Father forgive you your sins.

The other is, That the Perfect are to be taught this Appendix for a far different Reason than Carnal Men are.

For, to the Perfect, who are mov'd by the Spi∣rit of God, and obey him with a ready and chear∣ful mind, it is like a kind of glad tidings, and a great Argument of God's good-will towards them; for they own the Care of their most loving God, who in a manner compels them to his Worship and Reverence, sometimes with Rewards, some∣times with Punishments; they acknowledge his infinite good-will towards them, who will com∣mand them, and use their Labor to the Glory of his divine Name: Nor do they only acknowledge this, but they are in good hope, that he, com∣manding

what he pleases, will also give ability whereby they may obey his Command.

But to the Carnal, who as yet are not freed from the Spirit of Bondage, and abstain from Sin more out of fear of Punishment, than love of Ver∣tue, the sense of this Appendix is grievous and bitter.

Wherefore they are to be assisted with pious Exhortations, [Note.] and led by the hand, as it were, to the Obedience of the law.

But the Curat, as often as there is occasion to explain any Commandment, shall propose these same things to himself.

That there are two Spurs, as it were, to be used both to the Carnal and Spiritual, which be∣ing put in this Appendix, do very much rouse Men up to the observation of the Law. For in that God is call'd Strong, it is by so much the more diligently to be explain'd, by how much the Flesh, which is little mov'd by the Terrors of God's Threatning, oftentimes fansies to her self divers ways, whereby she may avoid the Wrath of God, and escape the Punishment threatned: Now he that is verily persuaded, that God is strong, will say that of King David, Whither shall I go from thy Spirit, and whither shall I fly from thy Presence? And sometimes also the Flesh distrusting the Promises of God, believes the Power of the Enemy to be so great, that she thinks her self not able to endure it. But he that by a firm•• ••nd sta∣ble Faith, doubting nothing, relies upon the Strength and Power of God, this Consideration will certainly recreate and confirm; for he says, The Lord is my Light and my Salvation, whom shall I fear?

But the other Spur is God's Zeal or Jealousie. For sometimes Men think that God takes no care of Human Matters, nor whether we keep or break his Laws; whence follows a great disorder of Life: But when we believe that God is Zea∣lous, the Meditation hereof easily holds us in our Duty▪

Now the Jealousie which is attributed to God, signifies no Disturbance of Mind; but that Divine Love and Charity whereby God suffers no Soul that goes a whoring from him, to go unpunish'd; but as many as commit Fornication against him, he destroys.

God's Jealousie therefore is his most calm and most upright Justice, whereby a Soul corrupted with false Persuasions and wicked Lusts, is reje∣cted and cast off by God as an Adulteress.

Now we feel this Jealousie of God to be most sweet and delightful, when in that Jealousie is evi∣denc'd his most excellent and incredible Good-will towards us; for neither can there be found either a more ardent Love, or a greater and stricter Con∣junction amongst Men, than that of those that are married.

Therefore God shews how dearly he loves us, [Note.] when often comparing himself to a Bridegroom or a Husband, he calls himself Jealous.

Wherefore let the Curat teach from hence, That Men ought to be so earnestly bent upon the Worship and Honor of God, that they may ra∣ther be rightly called Jealous, than Lovers, by his Example, who says of himself, I am jealous with Jealousie for the Lord God of Hosts. Yea, and let us imitate Christ himself, who says thus, The zeal of thy house hath eaten me up.

But the meaning of the Commination is to be explain••••, That God will not endure any Sin∣ners, but either he will chastise them as a Father, or punish them sharply and severely as a Judge. Which Moses signifying in another place, That thou mayst know, says he, that the Lord thy God is the strong God, and faithful, keeping covenant and mercy for them that love him, and for them that keep his Commandments, to a thousand generations, and forth∣with recompensing those that hate him. And Joshua: Ye cannot, says he, serve the Lord; for God is Holy and Strong, and he hates and will not pardon your wicked∣ness and your sins; if ye forego the Lord, and serve strange Gods, he will turn, and will afflict you, and overthrow you.

Now the Peple are to be taught, That the Pu∣nishment here threatned, belongs to the third and fourth Generation of the Impious and Wick∣ed; not that the Children always suffer the Pu∣nishments of their Forefathers; but tho they and their Children may go unpunish'd, yet all their Posterity shall not escape the Wrath and Punish∣ment of God.

And this hapned to King Josias: For when God had spar'd him for his singular Piety, and had granted him to be carried to the Grave of his Ancestors in Peace, that his Eyes might not see the Evil of the following Times, which for the Wickedness of his Grandfather Ma∣nasseh were to come upon Judah and Jerusalem; he being dead, the Vengeance of God fell upon his Posterity, so that he spar'd not even the Chil∣dren of Josiah.

But why these words of the Law are not against that Sentence pronounc'd by the Prophet, The Soul that sins, it shall die, the Authority of S. Gregory, agreeing with all the other ancient Fathers, plain∣ly shews: for he says,

Whosoever imitates the Iniquity of a wicked Father, is also bound under his Sin; but whosoever imitates not the Iniquity of a wicked Father, shall by no means suffer for his Sin.

Whence it comes, that the wicked Son of a wicked Father suffers Punishment, not only for his own Sins which he has added, but for his Father's Sins also; seeing he is not afraid to add moreover his own Wickedness also to his Father's Vices, whereat he knew God to be angry: And just it is, that he who under an offended Judge fears not to imitate the wicked ways of a wicked Father, shou'd be forc'd in this present Life to suffer Pu∣nishments for the Sins of his wicked Father also. Extat locus Greg. lib. 15. moral. c. 31. Vide Aug. Epist. 75. D. Thom. 1, 2. q. 87. art. 8.

And then the Curat shall observe how much God's Goodness and Mercy excels his Justice: God is angry to the third and fourth Generation, but he bestows his Mercy upon thousands.

But in that it is said, Of them that hate me, The greatness of Sin is shewd: For what can be more wicked and abominable, than to hate the Supream Goodness, that most excellent Truth? Now this does therefore belong to all Sinners, because as he that has Gods Commandments and keeps them, loves God: so he that despises the Law of the Lord and keeps not his Command∣ments, is deservedly said to hate God.

But that which is last: And them that love me, teaches the way and manner of keeping the Law; for it is necessary that they that keep the Law of God, be led to the Obedience of it, by the same Love and Charity as they bear towards God; which things must be remembred hereaf∣ter in all the several Commandments.

The Second COMMANDMENT of the DECALOGƲE.

Thou shalt not take the Name of the Lord thy God in vain.

ALtho this Commandment which follows in the Second place, be necessarily contain'd in the First Commandment of Gods Law, wherein we are commanded to worship God piously and holily: For he who will have honor done him, requires us to speak most reverently of him, and forbids the contrary, which the Words of the Lord by Malachy plainly shew: A Son honors his Father, and a Servant his Master; if therefore I be a Father, where is my honor? Yet God for the weightiness of the matter would make this Law distinct concerning the Honoring of his Divine and most Holy Name, and this he has command∣ed in plain and evident Words.

Which thing ought indeed in the First place to be an Argument to the Curat, by no means to think it enough to speak generally of this Matter; but that this is a Point, which 'tis ne∣cessary that he stay longer upon, and that what∣soever

belongs to the Handling thereof, to ex∣plain it to the Faithful distinctly, plainly and di∣ligently. De hoc Praecept. vid. D. Thom. 2.2. q. 122. art. 3. item & 1, 2. q. 100. art. 5.

Nor is this to be thought a needless Diligence, since there are not wanting those that are so far blinded with the darkness of Error, that they are not afraid to treat him rudely in their talk, whom the Angels glorifie; for neither are they by the Law once declar'd, terrifi'd so as not most shamefully to dare daily to lessen the Majesty of God. For who sees not that all things are af∣firmed with an Oath, that all things are stuff'd with Imprecations and Execrations? And that to so high a degree, that there is scarce any one that either sells or buys any thing, or does any other Business without the religious Bond of an Oath, and does not rashly use the most ho∣ly Name of God a thousand times about the most trivial and vain matter.

[Note.] For which Reason the Curat ought to use the greater care and diligence often to admonish the Faithful how grievous and detestable this Sin is.

But now in the Explication of this Command∣ment, it is first to be taught, That together with that thing which the Law forbids, there is joyn'd a Command of those things also which Men ought to perform. Now each of these is to be taught severally.

And First, that those things which are to be taught, may the more easily be expounded, it must be known what this Law requires, and then what it forbids; Now this is it that it requires, That Gods Name be honor'd, and to swear holily by it: Again this is it that it forbids; That no one despise Gods Name, that no one take it in vain, nor swear by it falsly, or vainly, or rashly.

In that part therefore wherein we are com∣manded to give Honor to Gods Name, the Cu∣rat may warn the Faithful, that the Name of God, that the Letters and Syllables of it, I say, or the naked VVord alone of it self is not here altogether to be regarded: but that we must

seriously consider what that VVord, which signi∣fies the Almighty and Eternal Majesty of the Tri-une God-head, means.

Now from hence it is easily gather'd, [Note.] that the Superstition of some Jews was vain, who durst not pronounce the Name of God, tho they durst write it; as tho the Divine Power were in those Letters, and not in the thing.

But tho this be put in the singular Number. Thou shalt not take the Name of God, This is not to be understood of any one Name, but of all the Names which are us'd to be attributed to God: for there are many Names ascrib'd to God; as Lord, Almighty, Lord of hosts, King of Kings, Strong, and others of the like sort, which we read in Scripture, all which have the like and the same Veneration.

And then it must be taught, after what man∣ner due Honor is to be given to Gods Name; for it is not fit that any should be ignorant how very profitable and necessary it is to Christian Peo∣ple in whose mouth the Prayers of God are daily celebrated.

Now tho there be many ways of honoring Gods Name, yet in those, whereof we are pre∣sently to speak, the whole force and weight of all seems to be.

First therefore, God is honor'd, when in the face of all the World, we faithfully confess him to be God and our Lord, and both acknowledge and declare Christ to be the Author of Salva∣tion.

As also when we give holy and diligent heed to Gods Word, wherein his Will is reveal'd; and are daily meditating thereon, and studious∣ly learn it, according to every ones Ability and Imployment.

And again, we honor and worship Gods Name, when for Duty and Religion sake we celebrate Gods Praises, and render him singular Thanks for all things, as well for Adversity as for Prospe∣rity: For thus says the Prophet, Bless the Lord ô my Soul, and forget not all his Benefits. And there

are very many of Davids Psalms, wherein with an excellent kind of Piety toward God, he most sweetly sings the Divine Praises. There is the Admirable Example of the Patience of Job, who when he fell into those exceeding great and horrible Calamities, yet he never forbore to praise God with an exalted and unconquer'd Soul. When therefore we are afflicted with grief of Mind or Body, with Miseries and Troubles, let us present∣ly turn all our Study and all the Powers of our Souls to praise God, saying that of Job, The Lords Name be praised.

Nor is Gods Name less honor'd if we faith∣fully implore his help, to wit, that either he would free us from them, or else would give us Constancy and Strength couragiously to en∣dure them: For this the Lord requires; Call upon me, says he, in the day of tribulation, and I will deliver thee, and thou shalt honor me. Clear Examples of which kind of Imploring God, are found both in many other places, and especially in the 26.13. and 118 Psalms.

Moreover, we honor Gods Name, when for more assurance and belief we call God to be a witness: and this way differs much from the former: For those things which we mentioned before are of their own nature so good and excellent, that to Man nothing can be more happy, nothing can be more desirable, than diligently to exercise himself Night and Day in performing them: I will bless the Lord, says David, at all times, his praise shall ever be in my mouth.

But tho an Oath be good, yet the frequent use thereof is not commendable. Now the reason of this difference lies herein, that an Oath is appointed for this cause only, to be a kind of Remedy of Human Frailty, and a necessary means to prove what we say.

For as it is not fit to take Physick for the Body, un∣less there be need, and the frequent use thereof is very hurtful: so also it is not good to use any Oath, but when there is some just and weighty cause, which to use frequently is so far from be∣ing

profitable, that indeed it is very hurtful.

Wherefore S. Chrysostom excellently teaches, That

Not at the beginning of the World, but when it began to grow old, and when Wick∣edness had far and wide spread it self over the whole Earth, and when nothing contain'd it self in its own Place and Order, but all things being jum∣bled together and troubled, were tumbled upside down, and brought into utter Confusion; then at last after a long time that Custom of Swear∣ing broke in upon Men: For when Mens Per∣fidiousness and Wickedness was grown to that pass, that no one could easily be brought to believe one another, then did they call God as a Witness.

But whereas in this part of the Command∣ment, the best way is to teach the Faithful how they ought to Swear piously and holily; it must first be said, That to Swear is nothing else, but to call God as a Witness, by what Form or Conception of Words soever it be done: For to say, God it Witness, and by God, is the same thing.

That is also an Oath, when for more Belief we swear by Creatures; as by the Holy Gospel of God, by the Cross, by the Relics of the Saints, their Name, and such like: Yet these things of themselves give not any Strength or Authori∣ty to an Oath; but it is God himself that does it, the Splendor of whose Divine Majesty shines forth in those things. VVhence it follows, that they who Swear by the Gospel, Swear by God himself, whose Truth is contain'd and declar'd in the Gospel: And in like manner they that do Swear by the Saints, who are the Temple of God, and who believ'd the Truth of the Gos∣pel, and with all Reverence obey'd it and dis∣pers'd it abroad in all Countries and Nations.

That Oath that is made with a Curse, is of the same nature; such as is that of S. Paul, I call God to witness upon my Soul: For by this means, he that swears thus, subjects himself to the Judg∣ment of God as to the Revenger of a Lye. Yet

we deny not therefore that some of these Forms may so be tak'n, as not to have the Force of an Oath; but yet it is useful, even in these cases also, to observe what was said concerning an Oath, and wholly to direct and reduce them to the same Rule and Order.

Now there are two kinds of an Oath: The First is that which is Assertory, to wit, when we religiously affirm any thing concerning any Matter present or past, as the Apostle in the Epistles to the Galatians: Behold before God, I lye not.

But the other is call'd Promissory, to which also belong Threatnings, and have Ralation to the Time to come. VVhen we certainly pro∣mise and confirm it, that such a thing shall be so: Of which kind is that of David, who swearing to Bersabe his VVife, by the Lord his God, pro∣mis'd that Solomon his Son should be the Heir of his Kingdom, and succeed him in his room.

Now tho to an Oath, it be sufficient to use God as a VVitness, yet to make it just and ho∣ly, there are many more things requir'd, which are diligently to be explain'd; but those things as S. Jerom testifies, Jeremy briefly reckons up, when he says: Thou shalt swear, the Lord lives, in Truth, and in Judgment, and in Justice. In which words are briefly and summarily contain'd those things, wherein all the Perfection of an Oath lies, to wit, Truth. Judgment and Justice.

Truth therefore has the first Place in an Oath, to wit, that what is asserted be the very Truth, and that he that swears it be assur'd that it is so, not to be led to it rashly, or by light conjecture, but by the most certain Arguments:

But the other kind of Oath, whereby we pro∣mise any thing, requires Truth in the same mea∣sure: For he that promises any thing, ought to be so minded, that when the Time comes, he truly per∣form and fulfil his Promise; nor will any honest Man ever undertake to do, what he thinks to be against the most Holy Commandments and VVill of God: but whatsoever was lawful for him to promise or swear, he never will alter it, being once

promis'd; unless by chance the Condition of Mat∣ters being alter'd, the things begin to be such, that now if he would keep his Word and stand to his Promise, he might undergo the hatred and displeasure of God. But, that Truth is necessary to an Oath, David also shews in these words; He that swears to his neighbor, and disappoints him not.

In the second place follows Judgment: for it is fit that an Oath should not be taken rashly and inconsiderately, but with good counsel and ad∣vice. He therefore that is about to swear, should first consider well, whether there be any necessity that compels him, or not; and should carefully consider the whole matter, whether it be of such a nature as seems to stand in need of an Oath. Let him moreover consider the Time and the Place, and very many other Circumstances; and let him not be mov'd to it by Love or Hatred, or any other violent Passion of the Mind; but by the quality and necessity of the thing it self.

For without this Consideration and diligent Attention, certainly the Oath must needs be rash and hasty: Of which sort is the irreligious Affir∣mation of them, who in any the most trivial and vain matter, without any Reason or Advice, burn as it were with this evil Habit.

And this almost every where we daily see done by Buyers and Sellers: For the one sort, that they may sell as dear as they can; and the other sort, on the other hand, that they may buy as cheap as may be, are not afraid, even with an Oath, either to commend or discommend the things to be bought or sold.

Since there is need therefore of Judgment and Prudence, [Note.] and that Children as yet, by reason of their Age, cannot so exactly perceive and distin∣guish; therefore it was Decreed by that Holy Man Pope Cornelius, That an Oath should not be requir'd of Children before they came to maturi∣ty, i. e. before their Fourteenth year. 22. q. 5. c. Honestum, &c. pueri.

The other is Justice, which in Promises especi∣ally is requir'd: Wherefore if any one promises

any thing unjust or dishonest, and sin by swearing, and in making Promises he adds sin to sin: there is in the Gospel the Example of this thing in King Herod, who having bound himself with a rash Oath, gave John Baptist's Head to the Dancing Girl, as the Reward of her Dancing. For such was the Oath of those Jews, who, as it is in the Acts of the Apostles, bound themselves under a Curse on this Condition, That they would eat no∣thing till they had kill'd Paul.

These things thus explain'd, there can be no doubt but that he may safely swear, who observes all these things, and who establishes his Oath with these Conditions, as it were with a kind of Bulwarks.

But it is easie to prove this by many Argu∣ments: For the Law of the Lord, which is spotless and holy, has commanded it; for it says, Thou shalt fear the Lord thy God, and him only shalt thou serve: and thou shalt swear by his Name.

And David wrote, All they that swear by him, shall be commended.

Besides, the Sacred Scripture shews, That those Lights of the Church, the most holy Apostles, did sometimes use an Oath; and this appears by the Epistles of the Apostle.

Add also, That the Angels themselves some∣times swear; for S. John the Evangelist, in the Apo∣calyps, writes, That the Angel swore by him that lives for ever.

Yea, and God himself also, who is the Lord of the Angels, swears. And in the Old Testament, in many places, God confirms his Promises by an Oath; as to Abraham, and to David, who says thus concerning God's Oath, The Lord sware, says he, and will not repent: Thou art a Priest for ever after the Order of Melchisedec.

Nor is it hard to shew, That an Oath is com∣mendable, if any one carefully consider the whole Matter, and mark the beginning and end thereof. For an Oath hath its beginning of Faith, whereby Men believe God, who can nei∣ther ever be deceiv'd himself, or deceive others,

to be the Author of all Truth, to whose Eyes all things are open and naked, who by his admi∣rable Providence takes care of all human Affairs, and governs the World. Men therefore being season'd with this Faith, use God as a Witness of Truth, to whom not to give credit would be im∣pious and wicked.

But as to the End; an Oath tends thither, and wholly has respect to this, to prove the Justice and Innocence of Man, and to put an end to all Wranglings and Controversies; which the Apo∣stle also in his Epistle to the Hebrews teaches.

Nor are the Words of our Saviour in S. Mat∣thew against this sense: Ye have heard that it has been said by them of old time, Thou shalt not forswear thy self, but shalt pay to the Lord all thy Oaths: But I say to you, Swear not at all, neither by Heaven, be∣cause it is God's Throne; neither by the Earth, because it is his Footstool; neither by Jerusalnm, because it is the City of the great King; neither shalt thou swear by thy Head, because thou canst not make one Hair white or black: but let your speech be, Yea, yea, Nay, nay; for whatsoever is more than this, comes of evil.

For in these Words an Oath is not said to be condemn'd generally and universally, since we have already seen, that our Lord himself and his Apostles did frequently swear: But our Lord would reprove the perverse Judgment of the Jews, whereby they thought, that nothing was to be regarded in Swearing, but to beware of Ly∣ing. They did therefore both swear very com∣monly themselves, and requir'd an Oath of others, and that in Matters very trivial and of no mo∣ment. This Custom our Saviour reproves and condemns, and teaches wholly to abstain from Swearing, unless Necessity require it.

For an Oath was appointed because of human Frailty, and indeed it came of evil; because it shews Inconstancy, either in him that swears, or the Contumacy of him for whose sake we swear, who cannot otherwise be brought to believe.

[Note.] But yet the Necessity of Swearing has an Ex∣cuse.

And indeed when our Saviour says, Let your speech be, Yea, yea, Nay, nay; by this manner of speaking he sufficiently declares, that he forbids the Custom of swearing in our Discourses of or∣dinary and trivial Matters: Wherefore our Lord warns us of this especially, that we be not so easie and prone to swear: And this must diligent∣ly be taught and inculcated into the Ears of the Faithful; for that almost infinite Mischiefs do come from the too frequent Custom of Swearing, is prov'd from the Authority of Sacred Scripture, and from the Testimonies of the most H. Fathers. In Ecclesiasticus it is written, Accustom not thy mouth to swear: for there are many hazards therein. Again, A Man accustomed to swear, shall be filled with iniquity, and sorrow shall not depart from his house. Much more may be read concerning this Matter in S. Basil, and S. Austin in his Books contra Mendacium. And thus far of what is Command∣ed: Now we are to speak of what is Forbidden. Basil. in Psal. 14. ad haec verba, Qui jurat proximo suo: & Aug. lib. de Mendac. 14. Vide 22. q. 2. c. primum est.

We are forbidden to take the Name of God in vain: For it appears that he binds himself un∣der a grievous Sin, who is hurried by Rash∣ness, not led by Counsel, to swear. Now that this is a very grievous Sin, these words also shew: Thou shalt not take the Name of the Lord thy God in vain; as tho he would shew a Reason why this is so heinous and wicked a Sin, to wit, because there∣by his Majesty is disrespected, whom we profess to be our God and Lord.

By this Commandment therefore Men are for∣idden to swear falsly: for he that will not take heed to escape so great a Sin, as falsly to call God as a Witness, do's notable injury to God; because he would charge him either with Ignorance, while he thinks that the Truth of any thing can be kept secret from him; or else of Dishonesty and Ill-affection, as to confirm a Lie with his Testi∣mony.

Now, not only He swears falsly, who with an Oath affirms that to be true which he knows to be false: Vide Aug. de Verbis Apost. Serm. 28. & citatur 21. q. 2. c. homines.

But he also, who with an Oath asserts that which, [Note.] tho it be true, yet he believes it to be false.

For since a Lie is therefore a Lie, because it is produc'd contrary to the mind and meaning of the Soul; it is manifest, that such an one evidently lies and is perjur'd.

For the like reason He also is perjur'd, who swears that which he thinks to be true, and yet indeed it is false; unless he us'd what care and di∣ligence he could, fully to know and understand the matter; for tho his Words agree to the sense of his Mind, yet he is guilty of this Commandment.

And He is to be thought guilty of this Sin, who promises with an Oath to do something; when notwithstanding he either intended not to fulfil his Promise; or if he did, yet he do's not indeed perform it.

And this belongs to those also, [Note.] who having ob∣lig'd themselves by Vow to God, perform it not.

Moreover, Sin is committed against this Com∣mandment, if Justice be wanting, which is One of the Three Companions of an Oath. Therefore if any one swear that he will do some Mortal Sin, for example, that he will kill a Man, he is guilty of this Commandment; altho he declare it seri∣ously and from his Heart, and his Oath be true, which we said in the first place that an Oath ought to be.

To these may be added that kind of Oaths which proceed from a kind of Contempt; as when one swears that he will not obey the Evangelical Counsels, such as are Exhortations to the Unmar∣ried Life and Poverty; for tho no one is needs bound to follow those Counsels, yet if any one swear that he will not obey them, by that very Oath he despises and violates those Divine Coun∣sels.

Besides, He violats this Law, and Sins in Judg∣ment who Swears what is true, and believes it to be so, but is led thereto only by light and far-fetch't Conjectures: For altho the Truth do accompany an Oath of this kind, yet in the bot∣tom, there is in a certain manner a Falshood: for he that swears so carelesly, is in great dan∣ger of Perjury.

Besides, he Swears falsly, who swears by false Gods: For what is more contrary to Truth, than to call as VVitnesses, lying and false Gods, as tho they were the true God? Vide Aug. Ep. 54.

But because the Scripture when it forbids Per∣jury, says, Neither shalt thou pollute the Name of thy God; Disrespect is forbidd'n, which is to be avoided in the other things, to which by Au∣thority of this Commandment, Honor is due: such as is the Word of God. The Majesty whereof not only pious Men, but even the Wicked too somtimes reverence, as it is recorded of Eglon King of the Moabites in the History of Judges.

Now he does highly wrong God's Word, whoever he be, that stretches the Sacred Scri∣pture from its true and proper meaning, to e∣stablish the Opinions and Heresies of impious Men: Of which Wickedness the Prince of Apostles warns us in these Words: There are some things hard to be understood, which the unlearn∣ed and unstable wrest, as they do the other Scriptures, to their own Destruction.

Furthermore, the Sacred Scripture is defil'd by soul and dishonest Blots, when wicked Men turn the Words and Sentences thereof, which ought to be us'd with all reverence, to any Prophaness, as to Raillery, fabulous and vain Conceits, Flatteries, Detractions, Fortune-telling, Enchantments, and such like: Of which Sin the Sacred Synod of Trent commands to beware.

And then as they honor God, who implore his Aid and Help in their Calamities; So he de∣nies God his due Honor, that calls not upon him for help; whom David reproves, when he says,

They have not call'd upon God, they tremble for fear; where no Fear was.

But they intangle themselves in a far more detestable Sin, who with an impure and defil'd mouth presume to curse and blaspheme the Holy Name of God, which is to be bless'd and ex∣tol'd by all Creatures with the highest Praises: or even the Name of the Saints that reign with God.

Which Sin is verily of so high and cursed a Nature, [Note.] that sometime the Sacred Scripture, when the Discourse is of Blasphemy, uses the word Benediction.

But because the terror of Pain and Punish∣ment is us'd very much to restrain Men from the Liberty of Sinning; Therefore the Curat, the better to stir up the minds of Men, and more easily to prevail with them to keep this Com∣mandment, shall diligently explain the other Part of it, which is, as it were, the Appendix, For the Lord will not hold him guitless that takes his Name in vain.

And first he may teach, that it was very rea∣sonably done, to joyn Threatnings to this Com∣mandment, that so both the weight of the Sin, and the goodness of God towards us, who is not delighted with Men's Destruction, might be ac∣knowledg'd; that we might not undergo his Wrath and Displeasure, he terrifies us by these saving Threatnings, to the end, that we may rather experience his Kindness than his Displea∣sure.

The Curat may press this Point, and may insist earnestly upon it, that the People may know the grievousness of the Sin, and loath it the more heartily, and use the greater diligence and caution against it.

He may further shew, how prone and ready Men are to commit this Sin: So that it was not enough to establish a Law about it, without ad∣ding Threatnings also. For it is incredible how profitable this Consideration is.

For as nothing is so hurtful as Carelesness and Security of Mind: So the knowledg of our own Weakness is very profitable.

And then he may also shew, that there is no cer∣tain Punishment appointed of God, but only that threatens in general, that whosoever intan∣gle themselves in this Sin, shall not go unpuish'd.

Wherefore, the various Punishments where∣with we are daily afflicted, ought to warn us of this Sin. For we may easily conjecture hence, that Men fall into very great Calamities, because they obey not this Commandment: The Con∣sideration whereof it is likely will make them more wary for the Time to come. Let the Faith∣ful therefore being terrifi'd with a Holy Fear with all their endeavour avoid this Sin: For if an Account must be given in the last Judgment of every idle word; what shall be said concerning the most heinous Crimes, which carry in them a great Spight and Contempt of Gods Name?

The Third COMMANDMENT of the DECALOGƲE.

Remember that thou sanctifie the Sabbath Day.

Six Days shalt thou labor, and do all thy Work.

But the seventh Day is the Sabbath of the Lord thy God.

Thou shalt not do every work therein, thou and thy Son, and thy Daughter, and thy Servant, and thy Maid, thy Cattle and the Stranger that is within thy gates: For in six Days the Lord made Heaven and Earth, the Sea, and all things that are in them, and he rested in the Seventh Day, therefore the Lord blessed the Sabbath Day, and sancti∣fied it.

IN this Commandment of the Law, the Out∣ward VVorship which we owe to God, is rightly and orderly appointed: For this is a

kind of Fruit as it were of the former Com∣mandment: Because, whom we devoutly wor∣ship inwardly, being led by the Faith and Hope we have in him, we cannot chuse but honor him with external VVorship and render him thanks. Vide Trid. Decr. de ciborum delectu, & fe∣stu diebus. sess. ult. sub finem, Item D. Thom. 2.2. q. 122. art. 4 item de Consec. dist. 3. multis capitibus.

And because these things cannot easily be done by those who are occupi'd with worldly Businesses, there is a certain Time appointed, wherein they may conveniently be done.

Since therefore this Commandment is of that very kind, as brings forth admirable and profitable Fruit: It much concerns the Curat to be very diligent in explaining thereof: And to beget an ardent Study therein, the first word of this Com∣mandment, Remember, has great Force For as the Faithful ought to remember such a Com∣mandment: So it is the Office of the Pastor both by teaching and admonishing, often to bring it into their Remembrance.

But how greatly it concerns the Faithful to obey this Commandment is perceiv'd from hence, That by a diligent Observance of this, they are more easily induc'd to the keeping of the other Commandments of the Law.

For since among other things which they ought to do on Festival Days, they have need to come to Church to hear Gods VVord, and when they have learn'd what the VVill of God is, that they also follow it, that with their whole Heart they may keep the Law of the Lord: VVhere∣fore in Sacred Scripture, the VVorship and Ce∣lebration of the Sabbath is very frequently com∣manded, as we may see in Exodus, Leviticus, Deuteronomy, and in the Prophecies of Isayah, Je∣remy and Ezekiel: In all which places there is given a Commandment concerning this VVor∣ship of the Sabbath. De praedic. verbi Dei. Vide Trid. Sess. 5. c. 2. Vide & singularem hac de re li∣bellum S. Caroli Borrom. in actis Eccles. Mediol. Vide etiam acta Eccles. Bononiens.

But Princes and Magistrates are to be exhort∣ed to help the Prelates of the Church with their Authority, in those things especially which belong to the Support and Increase of this Worship of God, and to command the People to obey the Precepts of the Priests.

Now as to the explaining of this Command∣ment, pains must be taken to teach the Faith∣ful in what things this Commandment agrees with the rest, and in what it differs from them: For by this means they shall know the cause and reason why we honor and keep Holy, not the Sabbath, but the Lord's Day.

There seems therefore a manifest Difference; because the other Commandments of the Deca∣logue are natural and perpetual, nor may they be alterd for any Reason: Whence it comes to pass, that tho Moses's Law be abrogated, yet Chri∣stians observe all the Commandments contain'd in the Two Tables.

Wich they do, [Note.] not because Moses command∣ed so; but because they are agreeable to Nature, by Vertue whereof Men are driven to observe them.

Now this Commandment of keeping Holy the Sabbath, if we consider the appointed time, it is not fixd and constant, but alterable; nor does it belong to Manners, but to Ceremonies: Nor is it Natural because we are not instructed or taught by Nature, on that Day rather than on any other, to give Worship to God: But from that Time when the People of Israel were de∣liver'd from the Bondage of Pharaob, they kept Holy the Sabbath Day.

But the Time when the Observance of the Sabbath was to be taken away, was the same with that wherein the rest of the Jewish VVorship and antiquated Ceremonies were remov'd, to wit at Christ's Death: For since those Ceremo∣nies were as it were, certain shadows or images of the Light and Truth; it was therefore but necessary, that at the coming of that Light and Truth, which is Jesus Christ, they should be

remov'd: for which cause S. Paul to the Galati∣ans, when he reprov'd the Observers of the Mo∣saical Rites, wrote thus: Ye observe Days, and Months, and Times, and Years: I am afraid of you, lest haply I have bestow'd on you labor in vain. On which score he wrote also to the Colossians. And thus much concerning the Difference.

But this Commandment agrees with the rest, not in Rites and Ceremonies, but because it has something which belongs to Manners and the Law of Nature. For God's Worship and Religion, which is express'd in this Commandment, has its Being from the Law of Nature; since it is natu∣ral to spend some Hours about those things which belong to the Worship of God; whereof this is an Argument, That among all Nations we see there were certain appointed Days, and those Public ones too, which were consecrated to the performance of Sacred and Divine Matters: For it is natural to Man to allow some certain Time to those things that are necessary to the discharge of Business, as to the Sleep and Rest of the Body and such like.

And as to the Body, so by the same Natural Reason it is that we allow some Time to the Mind, that she may refresh her self with Divine Con∣templation: And therefore since there ought to be some part of Time for performance of Divine Matters, and giving due Worship to God, this belongs to the Commandments of Manners.

For which cause the Apostles decreed to conse∣crate the First day of the Seven, to Divine Worship, which they call'd The Lord's Day: For S. John in the Apocalyps makes mention of the Lord's Day; and the Apostle, on the Moon of the Sabbaths, which is the Lord's Day, as S. Chrysostom interprets it, commands Collections to be made, that we may know, that even then already the Lord's Day was accounted Holy. Chrysost. Hom. 13. in Corinth. Amb. item & Theophylact. Vide etiam Can. Ap. c. 67. Ignat. Epist. ad Magnes. Just. Apol. 2. Tertul. in Apol c. 16. & de Coron. Milit. c. 3. & de Idol. c. 14. & Cypr. Epist. 33. Clement. Alexand. l. 5.

Strom. satis ante finem. Orig. Hom. 7. in Exod.

And now that the Faithful may know what they ought to do on that Day, and from what Actions they ought to abstain; it will not be amiss for the Curat diligently, and to a Word, to explain this Commandment, which may well be divided into Four Parts.

The First therefore in general proposes what is prescrib'd in these words, Remember that thou sanctifie the Sabbath-day. Now for this cause, in the beginning of the Commandment, is that word Remember fitly added, because the Sancti∣fication of that Day belongs to Ceremonies.

Of which thing it seem'd the People are to be admonish'd; since tho the Law of Nature teaches, that at some time or other God is religiously to be worship'd, yet it has not appointed any certain Day whereon this ought chiefly to be done.

Moreover, the Faithful are to be taught, that from those Words may be gather'd the Way and Manner how it is convenient to do Work all the Week; to wit, so as always to have regard to the Holy-day; on which Day seeing an Account is to be given to God, as it were, of our Works and Actions, it must needs be, that we do such Works as will nei∣ther be rejected by the Judgment of God, and which, as it is written, shall not wound or offend our own Conscience.

Lastly, VVe are taught, which we ought care∣fully to observe, to wit, That there are not want∣ing Occasions to make us forgetful of this Com∣mandment, either being led by the Example of others that neglect it, or out of love to Shews and Plays, whereby we are very much led away from the holy and religious Observance of this Day.

And now come we to the Signification of the Sabbath. Sabbath is an Hebrew word, which in English signifies a Cessation; to keep Sabbath is therefore call'd in English, to cease and rest. In which Signification the Seventh day was call'd by the name of Sabbath; because the whole VVorld being finish'd and perfected, God rested from all his VVork which he had done: for so the Lord, in Exodus, calls this Day.

But afterwards, [Note.] not only this Seventh Day, but for the Dignity of that Day even the whole VVeek also was call'd by that name; in which sense the Pharisee in S. Luke said; I fast twice in a Sabbath. And thus much of the Signification of Sabbath.

Now the Sanctification of the Sabbath in Sacred Scripture is a Cessation from all Bodily Labor and Business; as plainly appears from these words of the Commandment which follow: Thou shalt not work. Nor do's it signifie that only, (for other∣wise it would be sufficient to say in Deuteronomy, Observe the Day of the Sabbath): But seeing that in the same Place it is added, to sanctifie it, by this word is shew'd, that the Day of the Sabbath is Religious, and consecrated to divine Actions and holy Duties

We therefore do then fully and perfectly cele∣brate the Sabbath-day, when we perform Duties of Piety and Religion to God: And that this is evidently a Sabbath, which Esay calls delightful, because Holy-days are, as it were, the Delights of God and Pious Men. Wherefore, if to this re∣ligious and holy Observance of the Sabbath, we add Works of Mercy, surely they are many and very great Rewards, which in the same Chapter are propos'd to us.

The true and proper Sense of this Command∣ment therefore is, That Man both in Soul and Body might be careful to set apart some certain determin'd Time, from Bodily Business and Labor, to worship and reverence God devoutly.

Now in the next part of this Commandment is shew'd, That the Seventh day is dedicated by God to Divine Worship; for thus it is written; Six days shalt thou labor, and do all thy work; but the Seventh day is the Sabbath of the Lord thy God. The meaning of which words is. That Sabbath is consecrated to the Lord, and that on that Day we pay him our Duties of Religion, and that we know the Seventh day to be Sign of the Lord's Rest.

Now this Day is dedicated to God, because it was not fit that the rude People should have the power of chusing the Time after their own Will, lest haply they might imitate the Religion of the Egyptians.

Therefore of the Seven days the last was chosen for the Worship of God: Which thing indeed is full of Mystery. Wherefore in Exodus, and in Eze∣kiel, the Lord calls it a Sign: See therefore, says he, that ye keep my Sabbath.

For it is a Sign between me and you in your Gene∣rations, that ye may know, that I am the Lord who sanctifie you. It was a Sign therefore which shew'd, that Men ought to dedicate themselves to God, and to keep themselves holy to him, since we see even the very Day to be dedicated to him: for that Day is Holy, because then especially Men ought to exercise Holiness and Religion.

And then it is a Sign and Monument, as it were, of the wonderful Creation of the World.

And it was moreover given as a Sign to remem∣ber and warn the Israelites, that they might re∣member, that they were delivered and freed by God's help from the most hard Yoak of the Egyp∣tian Bondage. And this the Lord shew'd in these words: Remember that thou also didst serve in Egypt, and the Lord thy God brought thee out thence, with a strong hand and stretched-out arm; therefore he has commanded thee to keep the Sabbath-day.

And it is also a Sign both of the Spiritual and Eternal Sabbath.

Now the Spiritual Sabbath consists in a holy and mystical kind of Rest; to wit, when the old Man being buried with Christ, is renew'd to Life, and studiously exercises it self in those Actions which are agreeable to Christian Piety: For they who sometimes were Darkness, but now are Light in the Lord, ought to walk as Children of the Light, in all Goodnes••, Justice, and Truth, and not to communicate with the unfruitful Works of Darkness.

But the Heavenly Sabbath (as S. Cyril says upon that place of the Apostle, There remains therefore a Rest to the People of God) is that Life wherein we

shall live with Christ, and enjoy all good things, and Sin be utterly pluck'd up by the Roots, ac∣cording to that, There shall no Lion nor evil Beast go up thither; but there shall be a pure way, and it shall be called Holy: For the Soul of the Saints in the Vision of God gets all good things. Wherefore the Pastor must exhort and encourage the Faith∣ful with these words; Let us make haste to enter in∣to that Rest.

Now besides the Seventh day, the Jews had other Festival and Sacred Days appointed by God's Law, whereby the Memory of their great∣est Benefits was renew'd. Of those other Feasts see Levit. 23. Num. 29. Deut. 16. and if you would know the moral meaning of the Feasts of this kind, see Cyril de Adoratione in spiritu & verit. lib. 17. D. Thom. 1.2. q. 102. art. 4. ad. 10.

But it pleas'd the Church of God, that the Worship and Celebration of the Sabbath-day should be transferr'd to the Lord's-day

For, as on that Day the Light did first shine up∣on the World; so by the Resurrection of our Re∣deemer, which open'd us an Entrance to Eternal Life, which hapned on that Day, our Life was recall'd out of Darkness into Light; and for this cause the Apostles would have it call'd The Lord's Day.

Besides, in Sacred Scripture we find that this was a Solemn Day, because therein the Creation of the World began, and because the Holy Ghost was given to the Apostles.

But the Apostles in the beginning of the Church, and aftewards in the sollowing Times our Holy Fathers appointed other Holy-days, that we might devoutly and holily call to remembrance God's Benefits.

Now among these are to be reckon'd as the most remarkable, those Days that are consecrated to Religion for the Mysteries of our Redemption, and then those that are dedicated to the most Holy Virgin Mother, [Note.] and to the Apostles and Martyrs, and the other Saints which reign with Christ, in whose Victory the Goodness and Power of God

is prais'd, due Honor done to them, and the Faithful stirr'd up to the Imitation of them.

And because to the keeping of this Command∣ment, that part of it has great Force, which is express'd in these words, Six Days shalt thou labor; but the Seventh Day is the Sabbath of God, The Curat ought diligently to explain that part. For from these words, it may be ga∣ther'd, That the Faithful are to be admonish'd, that they lead not their Life in Sloth and Idle∣ness: But rather being mindful of the Apostles Advice, That every one do his own business, and la∣bor with his hands, as he commanded.

Besides, in this Commandment the Lord re∣quires, that In Six Days we do our Work. Lest any of those things which ought to be done on the other Days of the VVeek, should be put off to the Holy Day, and so the Mind be call'd off from the care and study of Divine matters.

In the next place, the third Part of the Com∣mandment is to be explain'd, which in a man∣ner shews how we ought to keep Holy the Sab∣bath Day: But especially it explain's what we are forbidden to do on that Day; wherefore says the Lord: Thou shalt not do any Work therein, thou and thy Son and thy Daughter, thy Servant and thy Maid, thy Cattel and the Stranger that is within thy Gates.

By which VVords we are taught, first whol∣ly to avoid whatsoever may hinder the VVor∣ship of God: For it may easily be perceived, that every kind of servile VVork is forbidden, not because it is naturally, either base or evil; but because it withdraws our mind from the VVorship of God, which is the End of this Com∣mandment.

VVhere, the Faithful are the rather to avoid those Sins, which not only call off our Minds from the Study of Divine matters, but wholly sepa∣rate us from the Love of God. Vid. Aug. tract. 3. in Joan. & in Psal. 31. Serm. & lib. de decem chordis. c. 3.

Yet those Actions and those VVorks which belong to Divine VVorship, altho they be servile, as to cover or deck the Altar, to adorn the Churches for some Festival Days, and our like, are not forbidd'n: and therefore the Lord says, The Priests in the Temple violate the Sabbath, and yet are without Sin.

Nor is it to be thought, that the doing of those things, which otherwise will be lost, if not done on the Holy Day, are forbidden by this Com∣mandment, even as also it is permitted by the Sacred Canons.

There are many other things which our Lord in the Gospel has declar'd, may be done on Ho∣ly Days, which the Curat may easily observe in S. Matthew and S. John.

But that nothing may be omitted, by the doing whereof, the Sanctification of the Sabbath may be hindred, here is mention made of Cattel: by which sort of living Creatures Men are hin∣dred from keeping the Sabbath: For if on the Sabbath Day the use of Cattel be design'd to the doing of any VVork, the Labor of Man is also necessary to make them work. The Beast there∣fore can do no work of it self, but helps the Man who manages him: But on that Day it is not lawful for any to do work, therefore not for the Cattel whose Labor Men make use of for their work.

This Commandment requires also, that if God would have Men to spare the Labor of their Cat∣tel, they ought surely to be so much the more wary that they be not cruel to them, whose Labor and Industry they use.

Nor ought the Curat to omit, but diligent∣ly to teach, in what VVorks and Actions Chri∣stians ought to exercise themselves on Holy Days.

Of which kind are these: To come to Gods Church, and to be there present at the Holy Sa∣crifice of Mass, with a sincere and devout Attention of Mind. Conc. Agath. c. 47. Aurel. c. 8. Tribur. c. 35. vide de consec. dist. 1. capite Missas, & cum ad celebrandas. &, omnes Fideles.

Often to make use of the Sacraments of the Church, which were instituted for our Salvation, and to cure the VVounds of our Souls. Aug. de Eccle. dogm. c. 53. & citatur de cons. dist. 2. c. quotidie.

Nor is there any thing which can be either more seasonable or better for Christians, than often to confess their Sins to the Priests: For doing of which the Curat may exhort the Peo∣ple, taking for clearing of this matter, a Pattern and Example from those things which have al∣ready in their proper place bin deliver'd, and taught in the Sacrament of Penance.

Nor shall he only stir up the People to that Sacrament; but he shall diligently again and again exhort them to it, that they may fre∣quently receive the Holy Sacrament of the Eu∣charist.

Moreover, the Sacred Sermons are diligently and attentively to be heard by the Faithful: For there is nothing les•• to be indur'd, nor indeed is there any thing so unworthy, as to despise or negligently to hear Christs Word. Justin Apol. 2. & ex Actis Apost. c. 20.7. Aug. lib. 50. Hom. hom. 26. & citatur 1. q. l. cap. interroga.

Also the Exercise and Study of the Faithful in Prayers, and Praises of God, ought to be fre∣quent.

And hereof a chief care should be, diligent∣ly to learn those things, which belong to the In∣stitution of a Christian Life.

And let him exercise himself in those Duties which contain Christian Piety, by giving Alms to the Poor and Needy, by visiting the Sick, and piously comforting those that are in Hea∣viness and Affliction: For as S. James says, Pure Religion and undefiled before God and the Father is this, To visit the fatherless and Widows in their tri∣bulation. So the ancient Christians did, as do te∣stifie Justin. apol. 2. Tertul. in apol. & in lib. ad Martyres, & in lib. 2. ad Ʋxorem, prope finem.

From what has bin said, it is easy to gather, what things are committed contrary to the Rule of this Commandment.

And let the Curat reckon it as his Duty to gather Reasons and Arguments strongly to per∣swade the People with their utmost Study, Care and Diligence to keep the Law of this Com∣mandment: And to this end it will be very use∣ful for the People to understand and perceive plainly, how just and agreeable to Reason it is, that we should have some certain Days which we may bestow wholly upon Divine Worship, and wherein we may acknowledge, worship and venerate our Lord, from whom we have receiv'd most excellent and innumerable Benefits.

For if he had commanded us every Day to ren∣der him the Worship of Religion, [Note.] ought we not to do our utmost endeavour with a ready and cheerful mind, for all Benefits towards us, which are very great and infinite, to hearken to his VVord? But now there being but a few Days set apart to his VVorship, there is no cause why we should be negligent and uneasy in the Dis∣charge of this Duty, which without very grie∣vous Sin we cannot omit. Vide de Consecr. dist. 1. & in Decret. Titul. de Feriis & Conc. Matisc. 2. c. 1. & 37. Tribur. c. 35. Ignat. in Epist. ad Philip. Leon. serm. 3. de Quadrag. August. Serm. 251. de tempore.

And then the Curat may shew, how great the Vertue of this Commandment is, since those who truly observe it, seem to be in the Presence of God, and to speak freely with him: For in making Prayers we both contemplate the Ma∣jesty of God, and freely talk with him: And in hearing the Preachers, we receive the Voice of God, which throw their Labor, who preach of Divine Matters holily and devoutly, reaches even to our Ears: And then we adore Christ our Lord present in the Sacrifice of tile Altar; and these are the good things which they enjoy es∣pecially, who diligently obey this Command∣ment.

But those who altogether neglect this Law, seeing that they obey not God and his Church, and hear not his Commandments, are Enemies both of God and of his Holy Laws: which may be observ'd from hence; because this Precept is of such a kind, as may be observ'd without any pains. For since God imposes no labor upon us, which yet were it the hardest in the VVorld, we ought to undergo for his sake, but only com∣mands us to be free and quiet on the Holy Days from wordly cares; it is a sign of great rash∣ness to refuse Obedience to this Commandment: Hereof the Punishments which God has inflicted upon those that violated it, ought to be for an Example to us, as we may see from the Book of Numbers.

That therefore we may not run into Gods Displeasure, [Note.] it will be worth our while often to think upon this word, Remember, and to lay before our Eyes those mighty Profits and Ad∣vantages, which, as has been shew'd before, may be had by the ••bservance of Holy Days: And many other things belonging to the same purpose, which a good and diligent Pastor can largely and fully discuss, as Occasion shall re∣quire.

The Fourth COMMANDMENT of the DECALOGƲE.

Honor thy Father and thy Mother that thou mayst live long upon the Land which the Lord thy God shall give thee.

SInce the highest Vertue and Dignity is in the former Commandments; those which we now proceed upon, because they are very necessary, rightly claim the next place: For those directly have Regard to God as their End; but these teach us Charity towards our Neigh∣bor; altho at the long Run, they lead to God himself, that is, to that ultimate End, for the

sake whereof we love our Neighbor: where∣fore Christ our Lord said, that those two Com∣mandments of loving God and our Neighbor, are like one to the other. Vide Aug. in Psal. 32. Serm. 1. item lib. 3. de Doctr. Christ. cap. 10. & lib. 50. Hom. hom. 38. D. Thom. 2.2. quaest. 17. art. 8.

Now it can hardly be express'd how great Advantages this Point has, since it both bears its own fruits, and those large and excellent; and is as it were a Sign, whereby the Obe∣dience and Duty of the First Commandment is apparent. He that loves not his Brother, says S. John, whom he sees, how can he love God, whom he sees not? After the same manner, if we do not Reverence and Honor our Parents whom we ought to love 〈◊〉〈◊〉 to God, seeing they are almost always in our Sight, what Honor, what Worship will we give to God the Supream and Best Parent, who is above our Sight? Whence it is plain, that both Commandments agree a∣mong themselves.

Now the use of this Commandment is very large: For besides those that have begotten us, there are many other besides whom we ought to Honor as Parents, by reason either of their Power, or Dignity or Profitableness, or some other excellent Function or Office. Besides, it eases the Labor of Parents and Superiors: For see∣ing their chief Care is, that those whom they have in their Power, live well and agreeably to the Divine Law; this Care will be very easy if all Men understood, that even by Gods Authority and Admonition, the greatest Honor is to be given to Parents.

Which that we may do, it is needful to know a kind of Difference between the Command∣ments of the First, and those of the Second Table. These things therefore are first to be explain'd by the Curat; and first of all let him Teach, That the Divine Laws of the Decalogue, were cut in Two Tables: In one of which, as we are taught by the Holy Fathers, those Three

were contain'd, which have already been ex∣plain'd; but the rest were included in the other Table. Vide Clem. Alexand. lib. 6. Strom. satis ante finem. August. in Exod. q. 71. & Epist. 119. cap. 11. D. Thom. 1.2. q. 100. art. 4.

And this Description was very fit for us, that the very Order of the Commandments might di∣stinguish the Reason of them: For whatsoever in Sacred Scripture is commanded by the Divine Law, it arises from one of these Two Kinds: For in every Duty our Love either towards God, or towards Man is seen. Now the Three first Com∣mandments teach our Love towards God: But that which belongs to the Conjunction and Society of Men, is contain'd in the other Seven Com∣mandments. Wherefore it was not without Reason, that such a Distinction was made, that 〈◊〉〈◊〉 Commandments 〈…〉〈…〉 to the First and others to the Last Table.

For in the Three first Commandments, where∣of has bin spoken, God, who is the Supreme Good, is as it where the subject Matter which they handle; but in the rest, the good of our Neigh∣bor. In the First is propos'd our greatest Love, in the rest our next Love; the First respect their End, the rest those things that are referr'd to the End. Vide Aug. in Psal. 32. Ser. 1. D. Thom. 22. q. 122. art. 1 & 2. & in opusc. 7. c. p. de pri∣mo praecept.

Besides, the Love of God depends thereupon. For God is of himself, and not for the sake of any other thing, to be lov'd above all things; but the Love of our Neighbor has its beginning from our Love of God, and is to be directed to it, as to a certain Rule: For if we account our Parents Dear, if we obey our Masters, if we reverence our Betters, we must do it specially for this Cause, be∣cause God is their Procreator, and would have them above others, by whose Labor he rules and defends the rest. Who, seeing he requires it of us, to reverence such kind of persons, we ought therefore to do it to them, who by God are dignfied with this Honor: Whence it comes to

pass, that the Honor we have for our Parents, we seem to have it for God rather than for Men. For so it is in S. Matthew, when mention is made of Observance to Speriors; He that receives you, re∣ceives me: And the Apostle, in his Epistle to the Ephesians, teaching Servants; Servants, says he, give obedience to your Masters according to the Flesh, with fear and trembling, in the simplicity of your heart, as to Christ; not with eye-service, as pleasing Men; but as the Servants of Christ: Vide Aug. lib. 3. de Doctr. Christ. c. 12. & l. 4. Confess. c. 9, 10, 11, 12. Prosper. l. 3. de Vita contempl. c. 13. Bernard: de Di∣ligendo Deo.

Add hereto, That no Honor, no Piety, no Wor∣ship is given to God, that is worthy enough, to∣wards whom our Love may be infinitly encreas'd: And therefore it is necessary that our Love to∣wards him grow more ardent 〈…〉〈…〉 by his own Commandment we ought to love with all our Heart, with all our Soul, and with all our Strength: But the Love we bear to our Neighbor is bounded within its proper Limits; for the Lord commands us to love our Neighbor as our selves.

But if any one exceed these Limits, so as to love his Neighbor equally with God, [Note.] he grievous∣ly sins. If any one come to me, says our Lord, and hates not his Father, and Mother, and Wife, and Chil∣dren, and Brethren, and Sisters, yea, and his own Life also, he cannot be my Disciple. According to which sense it is also said, Suffer the Dead to bury their Dead; when one would first go bury his Father, and afterwards follow Christ. The Explication of which thing is more clear in S. Matthew; Ho that loves Father or Mother more than me, is not wor∣thy of me.

Nor is it yet to be doubted, but that Parents are highly to be lov'd and observ'd: But yet, in the first place, it is necessary to Piety, to pay the chief Honor and Worship to God, who is the Father and Creator of all; and so to love our mortal Parents, that the whole force of our Love he referr'd to our Heavenly and Everlasting Fa∣ther.

But if at any time the Commandments of Pa∣rents are against the Commandments of God, there is no doubt but that Children are to prefer the Will of God before the Pleasure of their Pa∣rents, being always mindful of that Divine Sen∣tence, We must obey God rather than Man.

Which things being explain'd, the Curat shall interpret the words of the Commandment. And first he shall shew what it is to Honor. And it is to think honorably of some one, and very highly to esteem of all that is his.

Now, to this Honor, all these things are join'd; Love, Observance, Obedience, and Worship or Reverence. Now, in the Law this word Honor is excellently plac'd, rather than that of Love or Fear; altho Parents are very much to be lov'd and fear'd: For he that loves, does not always ob∣serve and reverence; and he that fears, does not always love: But whomsoever a Man honors from his Heart, him he also loves and fears.

When the Curat has explain'd these things, he shall then treat concerning Fathers, and who they are that may be call'd by this Name. For tho the Law speak of those Fathers chiefly of whom we were begotten, yet this Name belongs to others also, as we easily gather from very many places of Holy Scripture.

Besides those therefore that begat us, there are other sorts also of Fathers in Sacred Scripture, as we touch'd before; to all which their proper Ho∣nor is due. First then, the Rulers of the Church, the Pastors and Priests, are call'd Fathers; as it is manifest from the Apostle, who writing to the Co∣rinthians, says, I write not these things to shame you; but I warn you, as my most dear Children: For tho you had ten thousand Instructers in Christ, yet not many Fathers; for in Christ Jesus I begat you thro the Go∣spel. And in Ecclesiasticus it is written, Let us praise Men glorious, and who were our Fathers in their Generation.

And then those are call'd Fathers to whom is committed the Government, Magistracy, or Pow∣er,

who govern the Commonwealth; so Naamam was call'd by his Servants, Father.

Furthermore, We call them Fathers, to whose Care, Trust, Honesty, and Wisdom others are com∣mitted. Of this kind are Tutors and Guardians, Teachers and Masters: Wherefore the Sons of the Prophets call'd Elijah and Elisha, Father. 1 Reg. 5. 4 Reg. 2. 4 Reg. 13.

Lastly, We call Old Men and Aged, Fathers, whom we ought also to reverence.

And let this be a chief Matter in the Precepts of the Curat, to teach, That Fathers of what kind soever, but especially those of whom we were be∣gotten, are to be honor'd by us; concerning whom the Divine Law makes special mention.

For they are, [Note.] as it were, certain Images of the Immortal God, and in them we behold the Image of our own Beginning. Life is given us by them; God made use of them to bestow on us Mind and Soul; by them being brought to the Sacraments, and train'd up to Religion, to Ci∣vil and Manly Education, we are taught Integrity and Holiness of Manners. Of the Duties of Chil∣dren towards their Parents, Vide Antonium Augustinum, lib. 10. tit. 19.

And let the Curat teach, That the Name of Mother is deservedly express'd in this Command∣ment, that we may consider the Benefits and Me∣rits of a Mother towards us, with how great Care and Trouble she carried us in her Womb, with how great Labor and Grief she brought us forth and bred us up.

Moreover, Parents are so to be observ'd, that the Honor which we pay them may be seen to proceed from our Love and the inmost sense of our Soul; to whom this Office is due, especially seeing they are so well affected towards us, as to refuse no Labor, no Striving, no Dangers for our sakes; and nothing more pleasant can happen to them, than to find that they are dear to their Children, whom they love very dearly. Joseph when he was in Egypt, was next to the King in

Honor and Wealth; yet he honorably entertains his Father, when he came into Egypt. And Solomon rose up to meet his Mother, and did reverence to her, and plac'd her in the Royal Throne on his right-hand.

There are other Offices of Honor which ought to be done to Parents; for then also we honor them, when we humbly beg of God, that all things may succeed well and prosperously to them, that they may be very much lov'd and esteem'd among Men, and very acceptable also to God and his Saints that are in Heaven.

Again, We honor our Parents, when we do according to their Will and Pleasure; to which Solomon perswades: Hear, says he, my Son, the Instruction of thy Father, and forego not the Law of thy Mother; that Grace may be added to thy Head, and Bracelets to thy Neck. Of which sort also are those Exhortations of S. Paul, Children, obey your Pa∣rents in the Lord, for this is just. Again, Children, obey your Parents in all things; for this is pleasing in the Lord. And it is confirm'd by the Examples of the most holy Men: For Isaac, when he was bound by his Father for a Sacrifice, modestly obey'd, without refusing; and the Rechabites, that they might never depart from the Counsel of their Father, always kept themselves from Wine.

Again, We honor our Parents, when we imi∣tate their good Manners and Actions: For we seem to attribute very much to them, to whom we would be as like as may be.

Again, We honor our Parents, when we not only listen to, but also follow their Counsels.

As also when we relieve them, giving them Food and other Conveniences. Which thing is approv'd by Christ's own Testimony, who repro∣ving the Impiety of the Pharisees, says, Why do you transgress the Commandment of God for your Tradition? For God said, Honor thy Father and thy Mother; and whosoever curses Father or Mother, let him die the Death: But ye say, Whosoever shall say to his Father or to his Mother, Whatsoever Gift is of me, profits thee, and he will not honor his Father or his

Mother; and ye have made the Commandment of God void by your Tradition. That Parents are to be reliev'd, Vid. Basil. Hom. de Honore Parentum, & in Hexam. Hom. 9. Amb. lib. 5. Hexam. c. 16. Conc. Gangr. Can. 16. Vide item Dist. 86. multis in locis. Hieron. lib. 2. Comment. in Matth. August. lib. 1. Quaest. Evang. c. 14.

We ought indeed at all times to pay the Du∣ties of Honor to our Parents; but especially then, when they are dangerously sick: For then it is to be endeavor'd that they pass not over any thing that belongs either to the Confession of Sins, or to the other Sacraments, which are to be re∣ceiv'd by Christians when Death approaches: And let it be our care, that pious and religious Persons visit them frequently, who either may strengthen them being weak, and help them with their Coun∣sel, or else may raise them to a chearful Hope of Immortality; that when they have lifted up their Minds above the things of the VVorld, they may cast them wholly upon God: And so it will come to pass, that being fortified with the most blessed Company of Faith, Hope, and Charity, and with the Defence of Religion, they will look upon Death not only as a thing not at all to be dread∣ed, seeing it is necessary to all; but forasmuch as it hastens an entrance to Eternity, they will ac∣count it desirable.

Lastly, Honor is paid to our Parents, even when they are dead, if we bury them, and per∣form their Funerals becomingly, and to their Bu∣rials bestow Honor; if we take care for their An∣niversary Rites and Sacrifices; if we carefully pay their Legacies.

But not they only, of whom we were born, are to be honor'd; but those also who are call'd Fathers, as Bishops and Priests, Kings and Princes, Magistrates and Tutors, Guardians and Masters, Teachers and Old Men, and the like; for they are worthy to receive Fruit from our Love, Obe∣dience and Labor.

Of Bishops and other Pastors it is thus writ∣ten: Let the Priests that rule well, be counted wor∣thy of double Honor, especially they that labor in the Word and Doctrin: Vide Ambros. Comment. in eun∣dem locum.

But now, of how great a Love towards the Apostle did the Galatians give evidence, to whom is given that famous Testimony of their Benevolence, For I bear you witness, that, if it were possible, you would have pull'd out your very Eyes and given them to me.

Now, to the Priests also are to be given those things which are requir'd to the necessary Uses of Life. Wherefore the Apostle says, Who ever goes to War at his own Costs? And it is written in Ecclesiasticus, Honor the Priests, and cleanse thy self with the Arms; give them their part, as it is com∣manded thee, of the First-fruits and Trespass-offering. That Tythes are to be paid, vide Concil. Aurel. 1. c. 17. Matiscon. 2. cap. 5. ••orojul. c. ultim. Late∣ran. Magnum. c. 53. Trid. Sess. 25. c. 13. Vide item multa capita 16. q. 1. & 7. & Tit. in Decretal. de Decimis. D. Thom. 2.2. q. 87.

The Apostle teaches, That they are to be obey'd also. Obey, says he, them that are put over you, and subject your selves; for they watch as those that shall give an account for your Souls.

Yea, [Note.] and it is even commanded by Christ our Lord, that we obey even wicked Pastors, when he says, The Scribes and Pharisees sit in Moses's Chair; all things therefore whatsoever they say to you, ob∣serve and do: But do not ye after their Works; for they say, and do not.

The same thing is to be said concerning Princes and Magistrats, and the rest whose Power we are under. But to them, what kind of Honor, Worship, and Observance is to be paid, the Apo∣stle to the Romans largely explains; for whom also he admonishes to pray; And S. Peter says, Be ye subject to every human Creature for God's sake; whether to the King, as excelling the rest; or to Ma∣gistrats, as sent by him. Vide Tert. in Apol. 6.30. & 32. & ad Scapulam. c. 2.

For, if indeed we give Honor to them, that Honor is referr'd to God. For an excellent de∣gree of Dignity, which is instead of the Divine Power, in which we reverence the Divine Pro∣vidence, who has given them the public Admini∣station of Office, and whom he uses as the Mi∣nisters of his Power, has the Veneration of Men. Vid. Aug. lib. 5. de civit. Dei. c. 10, 11, 14 & 15.

Nor do we reverence the Dishonesty or Wick∣edness of Men, if the Magistrates are such; but the Divine Authority which is in them, so that, tho it may seem very wonderful perhaps, altho they may be Spiteful, Cruel and Implaca∣ble to us; yet there is no cause sufficient, why we should not most dutifully observe them: For even the great Duties of David towards Saul, are recorded, when as notwithstanding he was very injurious to him, which he shews in these Words, With them that hated peace, I was peace∣able.

But if they command any thing wicked or unjust, since they do it, not of Power, but by Injustice and Perverseness of Mind, they are by be no means to be obey'd.

When the Curat has explain'd these things severally; let him then consider, what the Re∣ward is, and how agreeable it is to those that obey this Divine Commandment: For herein is its excellent Fruit, that they live long, and therefore that they are worthy, to enjoy a Benefit as long as may be, the memory whereof they always preserve. Seeing therefore, that those that honor their Parents, return them thanks, from whom they have the use of Light and Life; rightly and deservedly do they continue that Life, even to the greatest Age.

Then is to be added a clear Explanation of Gods Promise: For the Use not only of that blessed and eternal Life, but even of this too, which we live in the World, is promis'd, which Sentence S. Paul interprets, when he says, Pie∣ty is profitable for all things, having the promise of

the Life that now is, and of that which is to come.

Nor is this Reward either small or contem∣ptible altho Death was desirable to the most Holy Men, as to Job, David, Paul, and the con∣tinuance of Life to miserable and afflicted Men, be unpleasant: For the addition of those Words, Which the Lord thy God will give thee, pro∣mises not only the length of Time to live in, but Rest, Quiet and Safety to live well. For in Deuteronomy he says not only, That thou mayst live a long Time, but adds this also: That it may be well with thee, which was afterwards re∣peated by the Apostle.

Now we say that these good things are ad∣vantagious to them, to whose Piety God gives Grace: For otherwise there will be no assurance and steadiness of the Divine Promise; Because sometimes those who are more dutiful to their Parents live not so long a Life, as those to whom it happ'ns to live long.

Either because it is for their good who depart out of this Life before they forsake the Tye Vertue and Duty: For they are suddenly snatcht away, lest malice should alter their understanding, or deceit beguil their Soul.

Or because whilst Destruction and Pertur∣bation of all hings is impending, they are call'd out of this VVorld, that they may escape the common bitterness of the Times; For says the Prophet, The righteous man is taken away from the face of evil. And this is done, lest either their Vertue or their Salvation might be endanger'd, God takes Vengeance on Mortals for their VVickedness.

Or that they may not feel the sharpness of Sorrow in the saddest Times, for the Calami∣ties of their Kindred and Friends.

Wherefore, [Note.] it is much to be fear'd, when un∣timely Death happ'ns to good Men.

Now as the Reward and Advantage of Duty is propos'd by God to those that are grateful to their Parents: So ungrateful, wicked Children are reserv'd for the heaviest Punishments; for

it is written, He that curses Father or Mother, let him die the Death. And, He that afflicts his Father, and flies from his Mother, is shameful and unhappy. And, He that curses Father or Mother, his light shall be put out in the midst of darkness. And, The eye that mocks at his Father, and despiseth the birth of his Mother, let the Ravens of the Brook pick it out, and let the young Eagles eat it. We read of many that wrong'd their Parents, against whom Gods anger grew hot. For he left not David unreveng'd, but paid Absolom the due reward of his Wickedness, whom for his wickedness he punish'd, being thurst thro with three Spears.

But of them that obey'd not the Priests, it is written, He that grows proud, and will not obey the command of the Priest, that ministers at that time to the Lord thy God, that man shall die by the de∣cree of the judge. Vid. Clem. Epist. 3. subinit. Item Epist. 1. etiam subinit. Amb. lib. 2. Offic. c. 24. Hier. Epist. 1. post med. vide item 11. q. 3. c. 11, 12, 13.

And as it is establish'd by the Divine Law, That Children should give Honor to their Pa∣rents, obey them, and be dutiful to them: So the proper Duties of Parents are, To train up their Children, in most holy Instructions and Manners, to give them the best Rules of Life, that being instructed and prepar'd for Religion, they may worship God holily and unblameably, which we read to have bin done by the Parents of Susanna. Let the Priest therefore admonish Pa∣rents, to shew themselves Masters to their Chil∣dren, of Vertue, Equity, Continence, Modesty and Holiness.

Let them therefore beware of three things especially, wherein they often use offend.

First, not to speak or do any thing too severely against their Children, which the Apostle in his Epistle to the Colossians commands thus, Fathers provoke not your Children to indigation, that they he not discouraged, for there is danger lest they be of a broken and abject mind, while they are afraid of every thing. Wherefore let him warn them to

avoid overmuch Severity, and let them rather amend or correct, than to revenge themselves on their Children.

And then when a Fault is committed, when Chastisement and Chiding is necessary, not dis∣solutely thro Indulgence to pardon any thing to their Children: For many times Children are utterly spoil'd by the too great Lenity and Indul∣gence of Parents; wherefore let the Curat af∣fright them from their too great Indulgence by the Example of Hell, who because he was too in∣dulgent to his Children, suffer'd very great Pu∣nishments.

Lastly, which is a very soul thing, let them be advis'd not to take that preposterous Counsel in the Education and Teaching of their Chil∣dren: For very many are imploi'd in this only Study and Care, to leave their Children Rich∣es and Mony, a fair and large Estate; whom they perswade not to Religion, or Piety, or learning of good Arts, but to Covetousness, and to increase their Family. Nor are they careful of the Esteem or Salvation of their Children, so that they have but Mony, and are very Rich, than which, what can be said or thought more base? And so it comes to pass, that they leave them not so properly their Wealth, as their Wickedness and their Vices, to whom they be∣come Guides, not towards Heaven, but towards everlasting Punishment. Let the Priest there∣fore instruct Parents with the best Precepts, and stir them up to the Fxample and parallel Vertue of Tobias, that when they have well train'd up their Children to Holiness and the Worship of God, they may receive the plen∣tiful fruits of their Love, Observance, and Obe∣dience.

The Fifth COMMANDMENT of the DECALOGƲE.

Thou shalt not kill.

THe great Happiness which is propos'd to Peace-makers, because they shall be call'd the Children of God, ought very much to move the Pastors diligently and exactly to teach the Faithful what is to be learn'd from this Com∣mandment: For there can be no better way to reconcile the minds of Men, than that the Law of this Precept, rightly explain'd, be so holily kept as it ought to be of all; because then we may hope that Men being joyn'd one to ano∣ther with the strongest Agreement of Hearts, may preserve Peace and Concord intire.

But how necessary it is that this Command∣ment should be explain'd, appears from hence, That immediately after the drowning of the whole Earth, this was the only thing which God first forbad Men, The bloud of your Lives, says he, will I require at the hand of all Beasts, and at the hand of Man. And in the Gospel among the Old Laws, which first were explain'd by our Lord, this is first, whereof it is thus written in S. Matthew, For it has been said, Thou shalt not kill. And the rest which in that very place are recorded concerning this Matter.

And the Faithful ought attentively and will∣ingly to hear this Commandment: For if the Force of it be observ'd, it is very available to defend every ones Life; because in those words, Thou shalt not kill, Man-slaughter is utterly for∣bidd'n.

Therefore all Men ought to receive it with so great a pleasure of mind, as tho, if Gods an∣ger being propos'd, it were specially forbidd'n under the heaviest Punishments, that none should be hurt: Therefore as this Commandment is pleasant to be heard: So the caution against

this Sin, which is forbidden by this Command∣ment, ought to be full of Delight.

But when our Lord explain'd the Force of this Law, he shews that two things are con∣tain'd in it.

The One, that we do not kill, which we are forbidd'n to do.

The other, which we are commanded to do, That we embrace our Enemies with a friendly Agreement and Love, have Peace with all Men, and lastly patiently to suffer all Inconvenien∣ces.

Now that Killing is forbidd'n, it is first to be taught what kind of Killing is not forbidd'n by the Law of this Commandment.

For to kill Beasts is not forbidd'n; for if it be allow'd of God that Men should be fed by them, it is but meet they be kill'd: Of which matter S. Austin says thus,

When we hear, says he, Thou shalt not kill, we understand not this to be spoken of Fruits, because they have no Sense, nor of irrational Animals, because they are joyn'd with us on no account.

De civit. Dei lib. 1. c. 20. Item de morib. Manich. lib. 2. c. 13, 14, 15.

There is another sort of killing allow'd, which belongs to such Magistrates as have the Power of Death, whereby by the Rule and Judgment of the Laws, they punish wicked Men, and de∣fend the Innocent: In which Office, so that they behave themselves justly, they are not on∣ly not guilty of Murder, but very exactly obey this Divine Law, which forbids Murder: For seeing the end of this Law is for the Preser∣vation of Mans Life and Safety, the Punish∣ments appointed by the Magistrates, who are the lawful Avengers of evil, have respect hi∣ther, that all Boldness and Injury being repress'd by Punishments, Man's Life may be safe. Wherefore David says, I will soon slay all the Sinners of the Earth, that I might destroy out of the city of the Lord, all the workers of iniquity. Aug. Epist. 154. & citatur 23. q. 5. c. de occidenti∣bus.

Item Epist. 54. & citatur ibid. c. Non est ini∣quitatis vide adhuc. Ibid. alia capita, & D. Thom. 2.2. q. 64. a. 2. & q. 108. a. 3.

For which reason, neither do they sin, who in a just War, not driv•••• by Lust or Cruelty, but with the only desire of the Public Good, take away the Lives of the Enemies. Aug. de Civit. Dei, c. 26. citatur 23. q. 5. c. Miles. Vide item de Bello D. Thom. 2.2. q. 40 per A. Articulos.

There are other Slaughters besides of the same kind, which are done expresly by God's Com∣mand. The Sons of Levi sinn'd not, tho they kill'd so many thousand Men in one day; upon which Slaughter done, God thus spake to them: Ye have consecrated your Hands this Day to the Lord.

Nor is he guilty of this Commandment, who kills a Man, not willingly nor advisedly, but by accident: Concerning which matter, it is thus written in the Book of Deuteronomy; He that igno∣rantly slays his Neighbor, and is prov'd to have had no hatred against him in time past, but went with him ho∣nestly into the Wood, to fell Timber, and in the hewing down of Timber, his Ax flew out of his Hand, and the Head of his Ax slipping off the Handle, struck his Friend, and kill'd him. These Slaughters are of that kind, which because they are done, not with a Will or Design, are therefore in no case to be reckon'd sinful; which is prov'd by S. Austin's Sentence: for he says,

God forbid, that those things we do, either for a good or lawful End, if beyond our Intention any Evil happen, it should be laid to our charge.

Vide Aug. Epist. 154. & citatur 23. q. 5. c. de Occidendis. Item vide multa capita dist. 5. D. Thom. 2.2. q. 64. a. 8. Trid. Sess. 14. de Reform. c. 7.

Where, notwithstanding, Sin may be commit∣ted, for two Reasons. The one is, If any one being imploy'd in an unjust matter, kills a Man. For example:

If any one with his Fist or Foot strike a Woman with Child, whereupon follows an untimely Birth. This happens indeed beyond the Design of the Striker; yet he is not blameless, because it was

no means lawful for him to strike a Woman with Child.

The other is, If he carelesly and heedlesly kill any one not looking well about him.

For which cause also, if any one for defence of his own Safety, using all the care he can, kill another, it appears plain enough, that he is not guilty of this Law.

And these are the Slaughters we have now men∣tion'd, which are not contain'd in this Com∣mandment of the Law, which being excepted, all the rest are forbidden, whether we consider the Slayer, or the Person slain, or the Means by which the Slaughter was done.

As to those that are the Slayers, there is none excepted, neither Men of Wealth nor of Power, neither Masters nor Parents; but without all dif∣ference and distinction, all are forbidden to kill.

If we consider those who are kill'd, this Law belongs to every one; nor is there any one of so mean and base a Condition, but he is defended by vertue of this Law.

Nor is it lawful for any one to kill himself, seeing no one has so much the power of his own Life, that at his own pleasure he may kill him∣self: And therefore by the words of this Law it is not thus appointed, Thou shalt not kill another; but simply, Thou shalt not kill.

But then if we respect the manifold ways of Murder, there is none excepted: For it is not only unlawful to take away any Mans Life, either with his Hands, or Sword, or Knife, or with a Stone, or with a Staff, or with a Halter, or with Poison; but it is utterly forbidden to be done either by Counsel, Help, or Assistance, or by any other Means.

And here the great Dulness and Stupidity of the Jews appears, [Note.] in that they believ'd, that they observ'd this Commandment, if they restrain'd their Hands only from Murder.

But to a Christian, who, as Christ has inter∣preted it, has learn'd, that this Law is Spiritual, and teaches us not only to have our Hands clean,

but our very Souls chaste and sincere, that is not enough, which the Jews thought sufficient to themselves: For in the Gospel we are taught, That it is not lawful so much as to be angry, since our Lord says, But I say to you, Every one that is angry at his Brother, shall be guilty of the Judgment; but he that says to his Brother, Racha, shall be guilty of the Council; but he that shall say, Thou Fool, shall be guilty of Hell-fire. De ira vide Basil. hom. 10 Chrysost. hom. 29. ad Pop. Antioch. D. Thom. 2.2. q. 158. per totam.

From which words it is evident, That he is not free from Sin that is inwardly inrag'd at his Brother, tho he contain his Anger shut up in his Mind; but he that gives any Token of that Anger, sins grievously; but he sins yet much more grievously, who is not afraid to handle his Brother hardly, and to reproach him. Vide Aug. de Serm. Dom. in Monte, lib. 1. D. Thom. 2.2. q. 158. a. 3.

And verily this is true, if there be no cause of Anger: For the Cause of Anger, which is al∣low'd by God and his Laws, is This; When we are displeas'd at those, who being under our Go∣vernment and Power, are guilty of a Fault; for a Christians Anger ought to proceed not from Carnal Sense, but from the Holy Ghost; seeing it is fit that we be the Temples of the Holy Ghost, in which Jesus Christ may dwell.

There are, besides, many other things taught by our Lord, which belong to the perfect follow∣ing of this Law; of which sort are these: Not to resist Evil; but if any one smite thee on thy right Cheek, turn to him the other also; and he that will go to Law with thee, and take away thy Coat, give him thy Cloak also; and he that will compel thee to go a Mile, go with him two. Vide Aug Epist. 5. ad Mar∣cel. & de Serm. Domini in Monte, lib. 2. c. 20.

From what has been already said, we may observe, how prone Men are to those Sins which are forbidden in this Commandment; or, how many may be found, who tho they commit not Wicked∣ness with their Hands, yet do it in their Hearts.

And because there are Remedies for this Dis∣ease in the Sacred Scripture, it is the Curat's Duty to teach them diligently to the Faithful.

And this is the Chief, That they understand how wicked a Sin the killing of a Man is: And this may be seen from very many and very evi∣dent Testimonies of Holy Scripture; for God in Holy Scripture so detests Murder, that he says he will punish even the very Beasts for the killing of Men, and commands that Beast to be kill'd that hurts a Man.

Nor would he have Man abhor Blood for any other cause, [Note.] but that by all means he should re∣strain his Mind and his Hand from the Wickedness of killing a Man.

For Men-slayers are the worst Enemies of Mankind, and consequently of Nature; who, as much as in them lies, overthrow the universal Work of God, when they destroy a Man, for whose sake, he testifies, that he made all things whatsoever were created. Yea, and even in Ge∣nesis, since it is forbidden to kill a Man, because God created him after his own Image and Like∣ness, he do's a notable Injury to God, and seems as it were to lay violent hands upon him, who re∣moves his Image out of the way.

David having with Divine Cogitation of Mind meditated hereof, very grievously complain'd of Blood-thirsty Men, in these words: Their Feet are swift to shed Blood. Nor did he simply say, They kill; but, They shed Blood: Which words he uttered for amplification of that Wickedness, and to shew their exceeding Cruelty; and to shew especially how headlong they are carried by the impulse of the Devil to that VVickedness, he says, Their Feet are swift,

But now the things which Christ our Lord in this Commandment requires us to observe, tend to this, That we may have Peace with all Men: For, interpreting this Place, he says If thou of∣fer thy Gift at the Altar, and shalt there remember that thy Brother has any thing against thee leave there thy Gift before the Altar, and go, first be reconcil'd to thy Brother; and what follows.

VVhich things shall so be explain'd by the Cu∣rat, as that he teach, That all, without any Ex∣ception, are to be embrac'd with Love. VVhere∣to, in the Explication of this Commandment, he shall stir up the Faithful, as much as may be, be∣cause therein the Vertue of Loving our Neighbor shines most clearly.

For since Hatred is plainly forbidden by this Commandment, because he that hates his Brother is a Murderer; it certainly follows, that here is gi∣ven a Commandment of Love and Charity.

And since in this Law there is a Command con∣cerning Love and Charity, there are Rules given of all those both Offices and Actions which use to follow that Charity.

Charity is patient, says St. Paul: Therefore we are commanded Patience, in which we shall possess our Souls, as our Saviour teaches.

Kindness next is the Companion and Associate of Charity, because Charity is kind.

But the Vertue of Benignity and Kindness large∣ly extends it self, and its Office is chiefly con∣cern'd in these things; to relieve the Poor with things necessary, to give Meat to the Hun∣gry, Drink to the Thirsty, to cloath the Naked; and wherein any one most wants our Help, there∣in to bestow our greater Liberality upon him.

These Offices of Kindness and Goodness, which of themselves are illustrious, are made so much the more illustrious, if extended to our Enemies: For our Saviour says, Love your Enemies, do good to them which hate you; which the Apostle also ad∣vises in these words, If thy Enemy hunger, feed him; if he thirst, give him Drink: for in doing thus, thou wilt heap Coals of Fire on his Head. Be not over∣come of Evil, but overcome Evil with Good.

Lastly, if we consider the Law of Charity, which is kind, we must understand that by that Law we are commanded to do all Offices whatso∣ever that pertain to Long-suffering, Gentleness and other Vertues of the like kind.

But that Office which is far the most excel∣lent of all, and which is most full of Charity,

wherein most of all we ought to exercise our selves, is this, With a cheerful Mind to forgive and pardon the Wrong we have receiv'd; which to do fully, the Scriptures of God, as be∣fore was said, often warn and exhort us, since they do not only call them bless'd that really do so. See Deuteron. 32.35. Also 1 Reg. 25.32, 33. Also 26.6, 7, 8.9. Also 2 Reg. 19.20. Psal. 7.5. Eccles. 28. throughout. Isai. 58.6. Matth. 6.14. And in the Gospel in many places. See also Tertul. in Apolog. c. 31 & 37. Aug. in Joan. Tract. 81. lib. 50. Hom. hom. 6. Item Serm. 61 & 168. de tempore. [Note.] But they affirm that Pardon of their Sins is also given them of God; but those who either neglect or utterly refuse so to do, lose their own Pardon themselves.

But because the desire of Revenge is com∣monly rooted in Mens Minds; it is necessary that the Curat use very great Diligence here∣in, not only to teach, but also earnestly to perswade the Faithful, That a Christian ought to forget Injuries and to forgive them; and since there is very much mention of this Matter made among Sacred Writers, let him consult them, for the overcoming of their Stubborness, who are of an obstinate and fixt Resolution on the Lust of Revenge. Let him have the Arguments in readiness, which those Fathers devoutly us'd, they being very weighty and very suitable to the Matter. Vide quae citantur. n. 18.

But especially these Three are to be ex∣plain'd.

The First is, That he that thinks he has re∣ceiv'd an Injury, should be earnestly perswaded that he, whom he desires to be aveng'd of, was not the principal cause of his loss or Injury. So that admirable Man Job did, who being grie∣vously assaulted by the Sabeans, Chaldeans and by the Devil, yet took no Regard of them; but as an upright and right pious Man, truly and de∣voutly us'd these Words, The Lord gave, and the Lord has taken away.

By the Words and Example of that most pa∣tient Man therefore, let Christians perswade themselves, what is most true, that all things whatsoever we suffer in this Life, come from the Lord, who is the Father and Author of all Justice and Mercy. Nor does he punish us as Enemies (which is his infinite Kindness,) but corrects and chastises us as Sons.

Nor indeed, if we rightly consider it, are Men in these cases any other thing at all, but the Ministers and Officers as it were of God: And tho a Man may wrongfully hate another, and wish him very ill; yet, unless by Gods Permission, he can by no means hurt him. For this Rea∣son Joseph patiently endur'd the wicked Coun∣sels of his Brethren, so David did the Injuries done him by Shimei.

To this Matter also belongs properly that kind of Argument, which S. Chrysostom gravely and excellently handl'd, to wit, That none is hurt but by himself: For those that think them∣selves to be injuriously dealt with, if they con∣sider the matter well with themselves, will cer∣tainly find that they have received no wrong or damage from others: for tho the things are out∣ward wherein they are hurt, yet they most of all hurt themselves, when they wickedly pollute their Soul with Hatred, Lust, Envy.

The Second is, That it contains two special Advantages, which belong to those, who being led with a pious Endeavour to please God, free∣ly forgive Injuries.

The First whereof is this, That God has pro∣mis'd, that they shall obtain Pardon of their own Sins, that forgive others their Offences; from which Promise it easily appears, how acceptable this Office of Piety and Love is to him.

The other Advantage is, That we get a kind of Nobility and Perfection, because by forgiv∣ing Wrongs, we are made in a manner like God, Who causes his Sun to rise on the Good and Bad, and rains on the Just and Ʋnjust.

Lastly, the Disadvantages are to be explain'd, into which we then fall, when we will not for∣give the Wrongs that are done us. Let the Curat therefore lay before the Eyes of them who cannot bring themselvs to forgive their Enemies, not only that the Sin is grievous, but also that by the continuance of the Sin•• it grows greater.

For whereas he, whose Mind is thus affect∣ed, thirsts after his Enemies Bloud; being full of Hope of being reveng'd on him, is Night and Day so imploy'd in the continual agitation of his wicked Mind, that he seems never to be quiet from the contriving of Murder, or some other heinous thing; whence it comes to pass, that either never, or with very great Labor is he driven to it, either wholly to pardon, or at least in some measure to remit Injuries.

And therefore it is rightly compar'd to a Wound, [Note.] wherein the Arrow sticks fast.

There are moreover many Inconveniences and Sins, which are chain'd as it were to this one Sin of Hatred: And therefore S. John according to this Sense spake thus, He that hates his Brother is in darkness, and walks in darkness, and knows not whither he goes, because Darkness has blinded his Eyes: Therefore he must needs fall oftentimes; for how can it be, that a man can allow the Words and Actions of him whom he hates? Hence proceed rash and unjust Judgments, Anger, Envy, Reviling, and such like, wherein even they also are insnar'd, who are related in Kind∣dred or Friendship.

And therefore it often happens that out of one Sin, [Note.] spring a great many.

Nor is this wrongfully call'd the Devils Sin; Because he was a Murderer from the beginning. Wherefore our Lord Jesus Christ the Son of God, when the Pharisees sought to put him to Death, said, That they were begotten of their Father the Devil.

But besides these which have been mentioned, there are other Remedies deliver'd in the Mo∣numents of Holy Scripture, and those indeed very fit, whence Reasons may be had for de∣testation of this Wickedness.

And the first and greatest Remedie of all, is the Example of our Saviour, which we ought to imi∣tate: For he, tho he could not in the least be suspe∣cted to be guilty of any Sin, yet when he was beat∣en with Rods, crown'd with Thorns, and at last Crucifi'd, he made this Prayer so full of Piety, Father, forgive them, for they know not what they do. The sprinkling of whose Bloud, as the Apo∣stle testifies, Speaks better than that of Abel.

Another Remedy propos'd by Ecclesiasticus, Is to remember Death and the Day of Judgment, Remember, says he, thy last things, and thou wilt not sin for ever. The meaning whereof is, as if he had said; Often times consider this again and again, that shortly thou must die, and because at that time thou wilt have very much to do, and that it will he highly necessary to obtain the infinite Mercy of God; it is necessary for thee to put it now and always before thy Eyes; for so it will come to pass, that that unruly de∣sire of Revenge, will leave thee; since for the obtaining of Gods Mercy, thou canst find no Remedy fitter or greater, than Forgetfulness of Injuries, and to love them, who have wrong'd either thee or thine in Deed or Word.

The Sixth COMMANDMENT of the DECALOGƲE.

Thou shalt not commit Adultery.

BEcause the Bond between the Husband and Wife is the strictest, and nothing can hap∣pen more delightful to both of them, than to know that they are belov'd with a mutual and singular kind of Love; and on the contrary, no∣thing more grievous than to perceive their law∣ful

and due Love to be bestow'd elswhere; rightly and in good order does this Law concerning Whoredom and Adultery follow that, which de∣fends the Life of Man from Murder: So that no one by the Wickedness of Adultery dares vi∣olate or break off the Holy and Honorable Con∣junction of Matrimony, wherein there is us'd to be the great Power of Love.

But yet in explaining of this very thing, let the Curat be very cautious and prudent, and handle the Matter with modest Expressions, a Matter which rather wants Restriction than co∣pious Discourse; for it is to be fear'd, lest while he endeavours too largly and fully to explain by what Means Men depart from the Rule of this Law, they haply fall upon the Discourse of those things, from whence uses to arise Matter rather of provoking Lust, than the way of restraining it.

But because in this Commandment many things are contain'd which are not to be preter∣mitted, those things shall be explain'd in their proper places.

The Force of it therefore is double, The One, wherein Adultery is plainly forbidd'n. Vide 32. q. 4. c. Meretrices. Item ibid. multa alia capita. Item Amb. de Abraham. c. 4. Hier. contra Jovin. l. 1 & l. 2. item in c. 5. Epist. ad Galat. ad illa ver∣ba (Manifesta autem.) item in c. 5. ad Eph. ad haec verba (Viri diligite) Aug. de bono conjug. c. 16. & lib. 22. cont. Faust. c. 47.48 item in quaest. Deut. q. 37. ad c. 23. iterum Amb. in Serm. de S. Joan. qui sic incip. Diximus superiore Dominica est. 65. item Greg. in moral. lib. 12. c. 21. D. Th. 1, 2. q. 100. a. 5. & 2.2. q. 122. a. 6.

The Other, which requires us to keep Cha∣stity, both of Mind and Body.

But to begin with that which is forbidd'n: Adultery is the wrong of a Lawful Bed, whe∣ther it be a Man's'own, or anothers; for if a Man that is an Husband, has to do with a single Woman, he wrongs his own Bed: But if a single

Man have to do with another Mans Wife, the other Man's Bed is polluted with the stain of Adultery.

Now by this Prohibition of Adultery, as S. Ambrose and S. Austin testifie, all things what∣soever are dishonest and immodest, are forbidd'n. Amb. lib. 1. Officior. c. 50. in fine Aug. q. 71. super Exod.

That these words are so to be understood, may be gather'd from the Sacred Scriptures of the Old and New Testament: For besides Adultery, there are other kinds of Lust punishd in Moses's Writings. In Genesis there is the Judgment of Judah against his Daughter in Law. In Deute∣ronomy there is that excellent Law of Moses, That none of the Daughters of Israel should be Whore There is the like Exhortation of To∣bias to his Son, Look to thy self my Son, beware of all Fornication. And Ecclesiasticus, Be ashamd', says he, in respect of a whorish Woman. And in the Gospel Christ our Lord says, Out of the Heart proceed Adulteries and Fornications which pollute a Man. And S. Paul the Apostle detests this Vice with many and weighty Expressions, This, says he, is the will of God, even your Sanctification, that ye abstain from Fornication. And, Avoid For∣nication. And, Be not Companions of Fornicators. But Fornication, says he, and all Ʋncleanness and Covetousness, let it not be nam'd among you. And Neither Fornicators, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, shall possess the Kingdom of Heaven.

But Especially for this cause is Adultery so plain∣ly forbidd'n because besides the Foulness of it, which is common to that with other kinds of Intemperance, it has joyn'd with it the Sin of Injustice also, not only against our Neighbor, but also against civil Society.

But this is certain, that he that abstains not from the Intemperance of other Lusts, will ea∣sily fall into that Incontinence of Adultery.

Wherefore, by this forbidding of Adultery we may easily perceive, That every kind of un∣cleanness and immodesty, whereby our Body is polluted, is forbidd'n: Yea, and that even every inward Lust of the Mind is forbidd'n by this Com∣mandment, both the very Force of the Law it self shews, which, as it is manifest, is Spiritual, and also Christ our Lord has taught in these Words: Ye have heard that it has been said by them of old Time, Thou shalt not commit Adultery: But I say to you, that every one that sees a Woman, to lust after her, has already committed Adultery with her in his Heart.

These are the things which we have thought fit should be taught publickly; but if these things be added, which have bin decreed by the holy Synod of Trent against Adulterers, and those that keep Bawds, and Harlots, and passing over many and divers kinds of Immodesty and Lust, whereof every one shall be admonish'd by the Curat privately, as the State of the Time and Persons shall require:

It now follows to explain those things, which have the Force of Commanding. The Faithful therefore are to be taught and earnestly exhort∣ed, to keep Modesty and Continence with all their Study, and to cleans themselves from all filthi∣ness of the flesh and spirit, perfecting Holiness in the fear of God.

And First, they are to be admonish'd, That tho the Vertue of Chastity shines more bright in that sort of Men, that holily and religiously hold that most commendable and truly divine pur∣pose of Virginity; yet it is suitable to them also, that lead a Married Life, or being marri∣ed, keep themselves clear from forbidd'n Lust.

But because by the Holy Fathers many things have bin deliver'd, whereby we are taught to conquer our Lusts and bridle our Pleasures: The Curat shall study to expound them accuratly to the People, and let him be very industrious on this Account. Vide. D. Thom. 2.2. q. 151. Trid. 24. de matrim. c. 3. & ses. 25, de regular.

And they are such as consist partly in Thought, and partly in Action. The Remedy which con∣cerns Thought, consists in this; That we under∣stand,

How great the Foulness and Hurtfulness of this Sin is: Which being known, the way of detest∣ing it will be much more easie. But that it is a hurtful Wickedness, may be understood from hence; because, by reason of this Sin, Men are taken and thrust out of the Kingdom of God; and this is the worst of all Evils.

And that Calamity is indeed common to all Sins: But this thing is proper to this Sin, That they that commit Fornication are said to sin against their own Bodies, according to S. Paul, who writes thus: Avoid Fornication: for every Sin that a Man do's, is without his Body; but he that commits Forni∣cation, sins against his own Body: Which is therefore said, because he wrongs his Body, when he vio∣lates the Sanctity of it; of which matter he writes thus to the Thessalonians: This, says he, is the Will of God, even your Sanctification, that ye abstain from Fornication; that every one of you may know how to possess his Vessel in Sanctification and Honor, not in the Passion of Concupiscence, as the Gentiles do which know not God.

And then, which is yet more wicked, a Chri∣stian, by the foul Act of giving himself to a Whore, makes Christ's Members the Members of an Harlot; for so St. Paul says, Know ye not that your Bodies are the Members of Christ? Shall I there∣fore take the Members of Christ and make them the Members of an Harlot? God forbid. Know ye not that he that is join'd to an Harlot, is made one Body?

Besides, as S. Paul testifies, A Christian is the Temple of the Holy Ghost; to violate which, is nothing else but to cast the Holy Ghost out of it.

But in the Sin of Adultery there is great Inju∣stice: For if, as the Apostle has it, they that are join'd in Matrimony are under the power of each other, so that neither of them has the power or dispose of their own Body, but are so bound with a kind of mutual Bond of Service, as it were,

each to other, that the Husband ought to comply to the Will of his Wife; and again, the Wife ought to accommodate her self to the Will and Dispose of her Husband: certainly, if either of them separate their Body, which is the others Right, from that Person to whom it is bound, he or she is very unjust and wicked.

And because the fear of Disgrace vehemently stirs Men up to those things that are just, and deters Men greatly from things forbidden, the Curat shall teach, That Adultery brands Men with a notable Mark of Baseness: For in Sacred Scripture it is thus written, He that is an Adulte∣rer, thro lack of Ʋnderstanding, will lose his Soul: he gathers to himself. Disgrace and Ignominy, and his Reproach shall not be blotted out.

Now the greatness of this Sin may be easily perceiv'd from the Severity of its Punishment: For Adulterers, by God's Law in the Old Testa∣ment, were ston'd to death; yea, and even for one Man's Lust, not only he that committed the Sin, but sometimes a whole City has been over∣thrown. Levit. 20.10. Joh. 8.5. Gen. 34.25.

There are in Sacred Scripture many Examples of God's Vengeance, which the Curat may ga∣ther, to terrifie Men from their evil Lust; as, the Destructiom of Sodom and the other neighboring Cities, the Punishment of the Israelites who com∣mitted Fornication with the Daughters of Moab in the Wilderness, and the Destruction of the Benjamites. Gen. 29.24. Num. 25.4. Jud. 20.

But those that escape Death, yet they escape not intollerable Pains and Tortures of Punish∣ment, which frequently lays hold on them; for their Mind is blinded, which is the greatest Pu∣nishment of all; so that they have no regard of God, nor of their Fame, nor of their Ho∣nor, nor of their Children, nor even of their own Life: and by this means they grow to be so wicked and unprofitable, that nothing of moment ought to be trusted with them, and they are hard∣ly fit for the discharge of any Office.

Hereof we may find Examples in David and Solomon; whereof the one, after his Adultery, became very unlike himself; of Merciful, he be∣came Cruel, so that he deliver'd Ʋriah to Death, who had deserv'd very well of him: The other, when he had given himself wholly over to the Lust of Women, so turn'd himself from God's true Religion, that he follow'd other Gods. This Sin therefore, as Hoseas says, takes away the Heart of Man, and oftentimes blinds him.

And now let us come to the Remedies, which consist in Action.

Whereof the first is this, Strongly to resist Ideness, in which when the Men of Sodom blunt∣ed themselves, as it is in Ezekiel, they fell head∣long into the most foul Sin of wicked Lust.

Next, Gluttony is to be avoided. I fed them, says the Prophet, and they committed Adultery; because a full and satisfied Belly begets Lust. This very thing our Lord signified in these words; Take heed to your selves, lest haply your Hearts be overcharged with Gluttony and Drunkenness: And so says the Apostle, Be not drunk with Wine, wherein is Excess.

But especially by the Eye is the Mind us'd to be inflam'd with Lust; whither belongs that Sen∣tence of Christ our Lord, If thy Eye offend thee, pluck it out, and cast it from thee. There are be∣sides many Sayings of the Prophets to this pur∣pose; as that of Job, I have made a Covenant with my Eyes, that I would not so much as think of a Virgin. Lastly, There are many and almost in∣numerable Examples of the Evils which had their beginning from the Sight of the Eyes. So David, and so the King of Sichem sinn'd; and by this means those Old Men, the false Accusers of Su∣sanna, sinn'd. 2 Reg. 11. Gen. 34.2. Dan. 13.8.

Also more curious Apparel or Ornaments, wherewith the Sense of the Eyes is much taken, oftentimes affords no small Occasion to Lust: And therefore Ecclesiasticus admonishes, Turn away thy Face from a Woman curiously attir'd.

Whereas therefore Women are overmuch em∣ploy'd in adorning themselves, it will not be far from the Matter, if the Curat use some Diligence herein, sometimes to admonish, and sometimes to chide them, in those words which S. Peter us'd, the most weighty in this kind: Let not the adorn∣ing of Women be outward, as the glittering of Gold, or the exquisit Ornament of Apparel: And S. Paul, Not in curl'd Hair, says he, or Gold, or Precious Stones, or costly Clothes: for many Women adorn'd with Gold and Precious Stones, have lost their Orna∣ments both of Mind and Body.

But after this Provocation of Lust, which con∣sists in the exquisit Ornament of Clothes, there follows another, which is filthy and obscene Talk: for by obscene Words, as by a kind of Fire-brand, the Minds of Young Persons are inflam'd: For, as the Apostle says, Evil Communication corrpts good Manners. And since the more delicate and effeminate Singing and Dancing works the same thing, they must diligently take heed of them also.

Of which kind are to be accounted obscene and amorous Books, which are to be shunn'd, as Ima∣ges which carry in them a Representation of Fil∣thiness, seeing they have in them a mighty force to inflame the Minds of young Persons to corrupt Abuses. But let the Curat chiefly take care, that those things be very religiously observ'd, which have been piously and religiously decreed by the Holy Council of Trent, concerning those things. Sess. 25. Decret. de Invocat. & Venerat. & Sacris Imagin.

Now, if all those things before-mention'd be avoided with great care and labor, then all the Matter or Fuel of Lust in a manner will be taken away: But the frequent use of Confession, and of the Eucharist, will be very prevalent to de∣stroy the power of it; as also daily and devout Prayers to God, join'd with Alms and Fasting.

For Chastity is the Gift of God, which he de∣nies not to them that ask it aright, nor suffers us to be tempted above what we are able. — Vide Ter∣tul.

de Monag. in fine. Nazianz. Orat. 3. Basil. de Virg. ultra medium. Chrysost. & Hieron. in cap. 16. Matth. August. lib. 6. Confess. c. 11.

But the Body is to be exercis'd, and the Desires of the Senses to be repress'd, not only with Fast∣ings, and with those things especially which Holy Church has appointed; but with VVatchings, and devout Pilgrimages, and other sorts of Afflicti∣ons: For in those, and such like things, is very much observ'd the Vertue of Temperance; ac∣cording to which sense, S. Paul writes thus to the Corinthians: He that contends in a Combat, keeps him∣self from all things; and These that they may receive a corruptible Crown, but We an incorruptible one. And a little after, I chasten my Body, says he, and bring it it into servitude, lest haply when I have preached to others, I my self be made a Reprobate. And in ano∣ther Place, Fulfil not the Desire of the Flesh in the Lusts thereof.

The Seventh COMMANDMENT of the DECALOGƲE.

Thou shalt not steal.

THat this was the ancient manner of the Church to inculcate the Force and Vertue of this Commandment upon the Hearers, the Apostles Reproof of those who would scare others from those Vices, whereof they themselves were found guilty, plainly shews: For, says he, thou that teachest another, teachest not thou thy self? Thou that preachest, A Man should not steal, dost thou steal?

By which excellent way of teaching, they not only corrected the common Sin of those Times, but also appeas'd Disturbances and Quarrels, and the other Causes which were us'd to move the Ancients to Theft.

Now since this our Age also is miserably prone to the like Sins, and the Inconveniences and Ca∣lamities of them; after the Example of the Holy Fathers, the Masters of Christian Discipline, the

Curats shall urge this Point, and shall carefully and diligently explain the Force and Meaning of this Commandment.

And first, they shall exercise their Office and Diligence to shew the infinite Love of God to∣wards Mankind; who not only in those two for∣mer Commandments, [Thou shalt not kill, Thou shalt not commit Adultery,] as it were by Fences defends our Life, our Body, and our Fame and Esteem; but also in this Commandment, [Thou shalt not steal,] secures and defends our outward Goods and Estates by a kind of Protection. For what can be the meaning of these VVords, but that which we have already said, when we spake of the other Commandments? To wit, That God do's forbid these our Goods, which are under his Protection, to be hurt or taken away by any one. Vide D. Thom. 1.2. q. 100. a. 3. & 2.2. q. 122. art. 6.

Now by how much the greater this Benefit of the Law of God is by so much the more thankful ought we to be to God, the Author of that Bene∣fit: And because the best way both of being thank∣ful and paying our Thanks, is not only willingly to hearken to his Commandments, but also to ma∣nifest them in Deed; the Faithful are to be excited and inflam'd to the performance of the Duty of this Commandment.

Now this Commandment, as the former, is di∣vided into two Parts; whereof the former, which forbids Theft, is plainly declared; but the force and meaning of the other, wherein we are com∣manded to be kind and liberal to our Neighbor, lies hid and wrapp'd up in the former. We will first speak of the First, Thou shalt not steal.

VVhere it is to be observ'd, That by the Name of Theft is to be understood, not only the taking away of any thing from the right Owner, privily and without his knowledge; but also when a Man possesses that which is another Man's, against the VVill and Knowledge of the true Owner thereof; unless we would think, that he that forbids Theft, do's not disallow that violent taking away of other

Mens Goods by Force and VVrong, since the Apo∣stle has declar'd, that Extortioners shall not pos∣sess the kingdom of God. All the practice and ways whereof are to be avoided, as the same Apostle teaches. Vide Aug. q. 7.1. in Exod. & citatur. 32. q. 4. c. M••retrices.

But tho forcible taking away of any thing from another, be a greater Sin than Theft, because besides the thing taken away from any one, they moreover use force, and give greater af∣front. Vide D. Thom. 2.2. q. 66. art 4 & 9. item. 14. q. 4. c. Poenale.

Yet it is not to be wondred at, that the Pre∣cept of this Divine Law uses the lighter Term of Theft, and not of Robbery; for it is so done on a very weighty Account, because Theft is of a larger signification, and extends to more things than Robbery, which they only can com∣mit who have Power and Strength.

Altho there is no one that sees not that the greater Enormities are also forbidd'n, [Note.] when the lesser Sins of the same kind are prohibited.

For the unjust Possession and use of anothers things is known by divers names, according to the diversity of those things that are taken a∣way without the Will an Knowledge of the Owners.

For if any private thing be taken from a private Person, it is call'd Theft.

If from a public Person, it is call'd in Latin Pecculatus.

If a Free-man or anothers Servant be carried into Slavery, it is call'd Man-stealing.

But if a Sacred thing be taken away, it is call'd Sacriledg; which Wickedness, the most horrid and lewd of all, is so common, that the Goods which were piously and wisely given to the necessary use of Divine Worship, and to the Ministers of the Church, and to the Benefit of the Poor, are converted to private Covetousness and pernicious Lusts.

But besides the Theft it self, that is, the out∣ward Act; the very Will and Desire of Theft, is forbidd'n by Gods Law.

For the Law is Spiritual which regards the Soul, the Fountain of our Thoughts and Designs; for out of the Heart, as our Lord says in. S. Matth, proceed evil Thoughts, Murders, Adulte∣ries, Fornications, Thefts, False Witness.

Now how grievous a Sin Theft is, even the very natural Light and Reason sufficiently shew: For it is contrary to Justice, which renders to eve∣ry one his own. For the Distributions and Assign∣ments of Goods, even from the very first be∣ginning have bin determin'd by the Law of Na∣tions, and confirmed by Divine and Human Laws, and ought to be ratifi'd, That every one, (unless we will take away all human Society,) may enjoy those things which he has rightly gott'n; for as the Apostle says, Neither Thieves, nor Cove∣tous Persons, nor Drunkards, nor Revilers, nor Ex∣tortioners, shall possess the kingdom of God.

Now there are very many evils, which fol∣low Theft, which shew the Savageness and Enor∣mity of this Sin.

For hereby many rash and unadvis'd Judg∣ments are made of many Persons.

Hatred breaks forth.

Differences are begun.

Sometimes innocent Men are most cruelly condemned.

And what shall we say concerning that neces∣sity, which by God himself is laid on all, of satisfying him that is wrong'd? For, as S. Au∣stin says,

The Sin is not forgiven, unless Re∣stitution be made.

Epist. 54.

Of making which Restitution, when a Man has accustomed himself to enrich himself with other Mens Goods, how great must the Difficulty needs be, besides that which every one may judge, both from the Discourse of others and from his own Sense, we may understand it from the Testimony of the Prophet Abacuc, for he says, Wo to him that increases that which is not his, how long? and to

him that gathers together against himself a thick clay.

He calls the Possesion of other mens Goods a thick Clay, [Note.] from whence it is very hard for Men to rid and get them∣selves out.

But there are so many kinds of Theft, that it is very hard to number them; wherefore it is suffcient to have spoken of these Two, Theft and Robbery, to which, all the rest we shall speak of, are referr'd as to their proper Heads. The Curat therefore shall use all Care and Diligence to bring the Faithful to the Hatred of them, and to deter them from so horrid a Wickedness.

But to go on with these Parts.

Therefore they also are Thieves, that buy stolen Goods, or keep things that were found, lent, or taken away: For S. Austin says,

If thou hast found a thing and restorest it not, thou hast robb'd. Lib. 50. Hom. hom. 9. & de verbis Apost. Serm. 19.

But if the true Owner can by no means be found, [Note.] those Goods that are found are to be given to the use of the Poor.

But if the Finder cannot be brought to restore them, [Note.] he thereby plainly shews, that he would take away all things from every Body, if he could.

They entangle themselves in the same guilt, who in Buying and Selling use Deceit and va∣nity of Words; the Lord will revenge their Cheats.

But they are more wicked and unjust in this kind of Theft, [Note.] that sell deceitful and corrupt Wares instead of true and good Commodities, or that deceive the Buyer in Weight, Measure, Tale or Order: For in Deuteronomy it is writ∣ten, Thou shalt not have divers weights in the Bag. And in Leviticus, Do nothing unjust in judgment, in mete-yard, in weight or in measure; let the Ba∣lances be just, let the Weights be just, let the Bushel and the Quart be just; for divers Weights are an abomination to the Lord, and a deceitful Balance is not good.

It is plain Theft also in those Laborers and Artificers, who require a full and whole reward of them, for whom they have not done their just and due labor.

Neither are unfaithful Servants and Stewards of their Lords or Masters other than Thieves: but rather by so much worse than the other kind of Thieves who are not trusted with the Keys, because from such a thievish Servant nothing in the House can well be lock'd or shut up.

Moreover, they seem to steal, who with feign∣ed and hypocritical words, or by deceitful lies extort Mony from others; whose sin is by so much the greater, because they add Theft to a Lye.

They also are to be reckoned in the number of Thieves, who being put into some private or publick Office, using none, or but little care therein, neglect their Duty and enjoy the Re∣ward and Wages only.

It would be very tedious and difficult, as we said before, to go thro the other multitude of Thefts, found out by restless Covetousness, which has known all the ways of getting Mony; and therefore it seems fit we should speak of Rapine or Extortion, which is the other head of these Wickednesses:

If the Curat shall first have admonish'd the People to remember that Sentence of the Apo∣stle, [Note.] They that will become rich, fall into temptation, and the snare of the Devil. Nor does this Pre∣cept suffer any one in any case to exceed it, Whatsoever ye would that men should do to you, do ye also to them. And let them always think on that, What you would not should be done to you, see that you do it not to another.

Extortion therefore is very large: For they who pay not Laborers their due Reward, are Extortioners or Robbers. And these men S. James calls to Penance in these words, Goe to now ye rich men, lament houling in your miseries, which will come upon you. Of which Penance, he subjoyns a Reason: For behold the hire of the ••••borers that

reap'd your fields, which you have defrauded them of, cryes, and the cry thereof has entred into the ears of the Lord of Sabbaoth. And this kind of Robbery is higly condemn'd in Leviticus, Deute∣ronomy, Malachi and Tobit. Levit. 19.13. Deut. 24.14 Malach. 3.9. Tob. 4.4, 15.

In this crime of Robbery are included, those that do not pay, or do turn to other uses, or take to themseves the Customs, Tributes, Tithes and other things of like kind, which are due to the Governors of the Church and to the Magistrates.

Hitherto do belong Usurers, the most rigid and cruel Extortioners, who pill poor People and rack them with Usury.

Now, That is Usury, whatsoever is receiv'd a∣bove the Principal, which was lent, whether Mony or any thing else, that may be bought or valued with Mony: For thus it is written in Ezec. Ʋsury and increase thou shalt not receive. And our Lord in S. Luke says, Lend ye, hoping for nothing from thence.

Now this was always accounted a most grie∣vous wickedness, and even very hateful among the Gentiles. Hence came that Saying, What is Usury? what is it, does it say, to kill a Man? For they that take Usury, sell the same thing twice, or sell that which is not. De Ʋsura vide 14. q. 3 & q. 4. passim. Vide item titulum de Ʋ∣suris & Decretalibus & D. Thom. 2.2. q. 78. item Amb. lib. de Sab. c. 14.

Also Judges that receive Bribes are Robbers, who Sell Judgment, and being greas'd in the Hand with Bribes and Rewards, overthrow the rignteous Causes of the Poor and Needy.

Also Cheaters and Defrauders of their Cre∣ditors, and those who take up Goods on their own or other Mens Credit, and do not discharge their Trust, are guilty of the same Crime of Robbery, whose sin is the greater, because by occasion of their Unfaithfulness and Deceit, to the great Damage of the Countrey, are fain to sell all things the dearer; to whom that Sen∣tence of David seems properly to belong, Tho

wicked Man borrows and will not pay again.

And what shall we say of those Rich Men, who of them that are not able to pay them, require that they trusted them with, with rigidness; and also contrary to God's Command, take those things of them for Pawns which are necessary to cover their Bodies: For God says, If thou receive of thy Neighbor a Garment for a Pledg, thou shalt restore it him before the Sun set; for it is the only thing where∣with his Skin is cover'd, and he has no other to sleep in. If he shall cry to me, I will hear him; for I am merciful. We will appeal against the Cruelty of the Exaction, and consequently the Robberies of these Men. Titulum habes de pignoribus in Decretal. lib. 3. tit. 21. Vide Amb. lib. 5. de Offic. c. 6.

Of the number of those that are by the Holy Fathers call'd Robbers, are those who in time of Dearth or Scarcity keep their Corn from the Mar∣ket, and by their Fault cause Provisions to be dearer and scarcer: Which thing belongs also to all things necessary for Food and Life; to whom pertains that Curse of Solomon, He that with-holds Corn, shall be cursed by the People. Which kind of Persons the Curats shall admonish of their Wickedness, and chide them soundly, and plainly shew them the Punishments threatned to those Sins.

Thus far of what is forbidden: Now we come to what is commanded: Where Satisfaction or Restitution has the first place; for the Sin is not forgiven, unless the Thing taken away be restor'd.

But because not He only who committed the Theft, or who stole, ought to restore it; but all they also who were Partakers of the Theft, are bound to this Law of Restitution; it must be shew'd who they are that cannot be excus'd from this. Ne∣cessity of making Satisfaction and Restitution.

Now there are many sorts of them; and the first is of those that command others to steal; and these are not only the Companions and Authors of Thefts, but even the very wors t Thieves of all.

Another sort is of those, who being like the former in Will, but not in Powor, are notwith∣standing to be rank'd in that Degree of Thieves, who tho they cannot command, are yet the Per∣suaders and Procurers of Thefts.

The third sort is of those that consent with Thieves.

The fourth sort is of those, that being Partners in the Thefts, make a Gain to themselves from thence, if so be that it may be call'd Gain; which, unless they reject, exposes them to eternal Tor∣ments; to whom David speaks thus: When thou saw'st a Thief, thou consentedst with him.

The fifth sort of Thieves is of those, who when they could hinder Thefts to be done, are so far from opposing and hindring them, that they per∣mit and give them leave.

The sixth sort is of those, who certainly know both that the Theft was committed, and where it was done, and yet do not discover it, but make as tho they were ignorant of it.

The last sort is that which contains all the Helpers, Concealers, and Defenders of Thieves, and those who give them House and Harbor: All which kind of Persons ought to satisfie those who had the Damage, and are earnestly to be exhorted to that Duty.

Nor are they altogether clear of this Sin, who approve and commend Theft.

Nor are those Children and Wives free from this Fault, that privily take Mony from their Fathers and Husbands.

But now, in this Commandment there is this further Meaning, That we compassionate the Poor and Needy, and relieve their Streights and Hard∣ships with our Ability and Power: Which Argu∣ment, because it is very often and very largely to be handled, the Curats may gather Matter enough whereby to perform this Duty, out of the Books of these most Holy Men, Cyprian, John Chrysostom, Gregory Nazianzen, and others, who have wrote excellently of Alms-deeds. Cyprian. lib. de Opera & Eleemosyn. Chrysost. Hom. 32. ad Pop. Antioch. &

Hom. 32. & 34. in Matth. Vide etiam Hom. 16.37. ad Pop. Antioch. Nazianz Orat. de Pauperum amore. Aug. Serm. 50. & 227. de Tempore; item Hom. 18, 19, 28, 45.

For the Faithful are to be inflam'd to the Study and Chearfulness of helping those who are to live upon others Mercy.

And they are also to be taught how necessary Alms-deeds are, to wit, that we be liberal in our Work and Deed towards those that want, and that by the most true Argument, That in the last Day of Judgment God will detest and condemn to everlasting Flames those that omit and neglect the Duties of Alms-deeds; but will commend and bring into his Heavenly Kingdom those that have been bountiful to the Needy. Both which Sen∣tences were pronounc'd by the Mouth of Christ our Lord: Come ye blessed of my Father, possess the Kingdom prepar'd for you; and, Depart from me, ye cursed, into everlasting Fire.

Besides, the Priests shall use those Places very fit to perswade hereto: Give, and it shall be given you.

They shall produce the Promise of God, than which nothing can be imagin'd more full, nothing more glorious. For, there is no one that shall have left, &c. that shall not only receive an hundred-fold now in this World, but in the World to come Life everlasting.

And they shall add that which was spoken by Christ our Lord: Make ye Friends of the Mamnton of Ʋnrighteousness, that when ye fail, they may re∣ceive you into everlasting Tabernacles.

And they shall expound the Parts of this ne∣cessary Duty, that those that cannot give to the Needy, for Maintenance of Life, may yet at least lend to the Poor, according to Christ our Lord's Appointment; Lend ye to them that need, hoping for nothing from thence. And the Blessedness of so doing, David has express'd; Blessed is the Man that takes pity and lends.

Now it is the Part of Christian Piety, unless they have some other way of doing them good who have need of other Mens Mercy, to relieve them with Food; as also, for avoiding of Idleness, with their Work, their Labor, and their Hands, to get those things whereby they may relieve the Want of the Needy. To this the Apostle exhorts all by his own Example, in his Epistle to the Thessalonians, in these words: For ye know how ye ought to imitate us: And to the same; Do your endeavor to be quiet, and to do your Business, and labor with your Hands, as we have commanded you: And to the Ephesians; Let him that stole, steal no more; but rather let him labor, working with his Hands that which is good, that he may have wherewith to give to him that suffers want.

We must also use Frugality, and not be over∣chargeable to others, lest we be troublesom and burdensom to them: And this kind of Tempe∣rance was very apparent in all the Apostles; but it shone most bright in S. Paul, who wrote thus to the Thessalonians: Ye remember, Brethren, our Labor and Travel, laboring night and day; that we might not be chargeable to any of you, we preach'd to you the Gospel of God. And the same Apostle, in another place; In labor and travel working night and day, that we might not be burdensom to any of you.

But that the Faithful may abhor every kind of these heinous Wickednesses, it will be fit for the Curat to seek out of the Prophets, and the other Divine Books, and shew what a hatred God has against Theft and Rapine, and the dreadful Threatnings of God denounc'd against those that commit them. The Prophet Amos cries out, Hear this, O ye that grind the Poor, and cause the Needy of the Land to fail, saying, When will the New-moon be gone, that we may sell our Merchan∣dise; and the Sabboth, that we may set open our Wheat; that we may lessen the Measure, and encrease the ••hekel, and falsifie the Ballances by deceit? There are many things to the same purpose in Jeremy, in the Proverbs, and Ecclesiasticus, Hier. 5. & 21. & 22. Prov. 21. Eccl. 10.

Nor is it to be doubted, [Note.] but that these seeds of Mischief wherewith this Age is oppress'd, proceed chiefly from these causes.

Now that Christians may exercise all Offices of Liberality and Benignity to the Poor and Needy, (which thing belongs to the other part of this Commandment.) Let the Curats pro∣duce those very ample Rewards which God pro∣mises that he will give to the Bountiful and Li∣beral, both in this and in the other Life.

But because there are not wanting those that even excuse themselves in their Thefts, they are to be admonish'd, That God will accept no Ex∣cuse for their Sin; yea, and that so it will be, that by their very Excuses their Sin will not on∣ly not be made less, but will be wonderfully increas'd.

And here the Folly of Noblemen is not to be endur'd, who seem to themselves to extenu∣ate their Fault, by saying, That it is not for Co∣vetousness or Avarice that they take the Goods of other Men from them; but to continue the Greatness of their Family, and of their Forefa∣thers, whose Esteem and Dignity would perish, if it were not underpropp'd by the Addition of other Mens Goods or Estates.

From whom that dangerous Error is to be taken away, and they are to be taught, that the only way of preserving and inlarging the Wealth, Riches and Glory of their Ancestors, is to obey the Will of God and keep his Com∣mandments, by contempt whereof the best gott'n and surest settl'd Riches are overthrown; even Kings have been thrown headlong from their Royal Throne, and from the highest pitch of Ho∣nor, into whose places sometimes the meanest Men, and those whom they most of all scorn'd and hated, were call'd of God. It is past Be∣lief how angry God is at this kind of Persons. Of this Isaiah is a Witness, by whom God says thus, Thy Princes are Infidels and Companions of Thieves. They all love Gifts, and follow after Re∣wards; For this thing, says the Lord God of Hosts,

the Mighty one of Israel: Ah! I will ease me of my Adversaries, and avenge me of my Enemies; And I will turn my hand to thee, and will purely purge out all thy Dross. Vide Trid. Sess. 22. decret. de reform. 11. item Conc. Aurel. 3. cap. 13.22. Paris. 1. cap. 1. Tuton. 2. c. 25. Aurel. 5. cap. 15. Mogunt. c. 6.11. Worm. c. 75. Aquisgr. c. 88. Vide & 1.2. q. 2. variis in capit.

There are some, who now forbear that Rea∣son of their Splendor and Glory, and bring an∣other, for the more easy Maintenance and Pro∣vision for Sustenance and Life: These are to be reprov'd and taught, How impious both the Works and the very Prayers of those Men are, that prefer any Advantage before the Will and Glory of God, which, by neglecting his Com∣mandments we offend in a wonderful manner.

And yet, [Note.] what Advantage can there be in Theft, seeing there are so very many most ex∣tream Disadvantages that attend it? For upon the Thief, says Ecclesiastes, is Confusion and Repent∣ance.

But supppose it were no disadvantage to them, yet the Thief does highly dishonor Gods Name: For he opposes his most holy Will, despises his most wholesome Commands: From which Foun∣tain springs all Error, all Dishonesty, all Im∣piety.

And what shall we say to that which some∣times we may hear from Thieves, who contend that they do not sin herein, because what they take, they take it from rich and wealthy Men, and thereby do them no hurt, and that the Rich feel no hurt at all; verily a miserable and dan∣gerous excuse indeed.

Another thinks that this ought to be receiv'd as a Satisfaction for him, That he has took a custom of Stealing, so that he cannot easily for∣bear, either in mind or Action, who, unless he hearken to the Apostle's Saying. Let him that stole, henceforth steal no more; whether he will or no, must also take a custom of enduring eter∣nal Punishments.

There are some that excuse themselves, That they had a fair Occasion given them of taking away something from another: For that com∣mon Proverb is true; Those that are not Thieves, are yet made such by Opportunity. VVho are to be brought off from that evil Opinion, by this means, That we are to resist evil desires. For if presently, that were to be perform'd in Action, which our Lust would perswade to; what measure, what end will there be of hor∣rid Crimes and wickedness? That Excuse there∣fore is most base, or is rather a plain Confessi∣on even of the greatest Intemperance and In∣justice.

For he that says, [Note.] that he therefore does not sin, because he has no Opportunity to sin, does in a manner confess that he would always sin, if he had but Opportunity.

There are others who say, they steal for Re∣venge sake, because they were in the same man∣ner wrong'd by others; who are thus to be answer'd: First that it is not lawful to return Injury with Injury, and then that no one can be a Judge in his own cause, and much less can it be allow'd, to punish one for anothers fault com∣mitted against him.

Lastly, some think that they have defended and excus'd their Theft sufficiently by this Reason; that seeing they are oppress'd by Debt, they cannot otherwise be freed from that Oppression, but by Theft: VVhich kind of Persons must be thus dealt with, That there is no Debt more grievous, and wherewith Mankind is press'd, than that Debt, whereof in the Lord's Prayer we daily make mention, Forgive us our debts; wherefore it is the part of the maddest Man in the VVorld, to be willing to owe more to God, i. e. to sin more, that he may pay what he ows to Men; and that it is much better to be cast into Prison, than to be cast into everlasting Tor∣ments in Hell; and that it is far more grievous to be condemn'd by the Judgment of God than of Men: And moreover that they ought humbly

to fly to Gods Help and Mercy, of whom they may obtain whatsoever they have need of.

There are other kind of Excuses, [Note.] which the Prudent Curats, and such as are careful in the discharge of their Office, may easily meet with, and so at length make their People carefully to follow those works that are good.

The Eighth COMMANDMENT of the DECALOGƲE.

Thou shalt not hear false Witness against thy Neighbor.

OF how great, not only Advantage but Ne∣cessity also the Diligent Explication and Admonition of the Duty of this Commandment is, the Authority of S. James warns us in these words, If any one offend not in Words, he is a per∣fect Man. And again, The Tongue is indeed but a little Member, and yet it boasts great things. Be∣hold a little Fire, how great a Wood it kindles? And so forth to the same purpose.

Whereby we are admonish'd of two things. First, That the Vice of the Tongue extends ve∣ry far, which is also confirmed by that saying of the Prophet, All Men are Lyars. That it is in a manner the only Sin which seems proper to all Men.

The Other, That thence proceeds innumera∣ble Mischiefs; since often times by the fault of an ill-tongu'd Person, the Estate, Fame, Life, yea, and the Salvation of the Soul, are lost, ei∣ther of him who is wrong'd, because he can∣not patiently endure the Disgrace, but is piev∣ishly discontented at it, or of Him that does the wrong, because being deterr'd with a little Shame and a false Opinion of any ones Credit, he cannot be brought to make Satisfaction to him that is wrong'd.

Wherefore the Faithful are here to be admo∣nish'd, To give very great Thanks to God for this so wholsom a Command of not bearing false Witness: Whereby not only we our selves are forbidden to wrong others; but also by this Obedience we are forbidd'n to be wrong'd by others.

But we will proceed in this Commandment after the same way and manner, as we did in the rest, to wit, observing therein two Laws.

The One, forbidding to bear false Witness.

The other, commanding to measure all our Words and Works with naked Truth, all Dis∣sembling and Deceit being layd aside. Of which Duty the Apostle admonishes the Ephesians in these words, Doing the Truth in Love, let us in∣crease in him in all things.

Now the First part of this Commandment has this Sense, That tho by the Name of false Testimony is signified whatsoever is constantly said of another, either in good or evil part, whether in Judgment or out of Judgment. Yet that Testimony is especially forbidd'n which in Judgment is falsly given by one that is sworn. For a Witness swears by God, because the VVords of one so justifying them, and using the name of God thereupon have very much VVeight and Belief.

Now because this Testimony is dangerous, [Note.] it is therefore specially forbidd'n; for sworn VVit∣nesses, unless debarr'd for weighty Reasons, or that their Dishonesty and Naughtiness be mani∣fest, the Judge himself cannot refuse, since it is the express Command of the Divine Law, that in the mouth of two or three witnesses every word should stand.

But that the Faithful may plainly understand this Commandment, they are to be taught what this word Neighbor signifies, against whom it is unlawful to bear false VVitness. Now our Neighbor, as is gather'd from the Doctrin of Christ our Lord, is any one whosoever that

wants our help, whether he be related to us or not, whether of the same City or Town, or a stranger, whether a Friend or an Enemy. Vide Aug. Epist. 52. ad Macedon. & de Cath. rudibus. 26.

For it is wicked to believe that it is lawful to speak any thing falsly in Evidence against Enemies, whom by the Command of God and our Lord we ought to Love.

Yea, and because every one in a certain sort is Neighbor to himself, it is not lawful for any one to bear false VVitness against himself; which thing they that commit, branding themselves with the mark of Shame and Disgrace, wound both themselves and the Church, whose Mem∣bers they are; after the same manner as they trouble the City who willfully kill themselves: For so says S. Austin

Nor to those that right∣ly understand, could it seem not to be forbidd'n, that any one should be a false VVitness a∣gainst himself, because in the Commandment, it is added, Against thy Neighbor: If any one therefore bear false VVitness against him∣self, let him not therefore think that he is not guilty of this Sin, since he that loves, takes his rule of loving his Neigbor from him∣self.

But because we are forbidd'n to wrong our Neighbor by false VVitness, let no one there∣fore think the contrary to be allow'd us, by Perjury to profit or advantage him that is re∣lated to us by Nature or Religion. For we must not gratifie any Body by a Lye or by Vanity, much less by Perjury. VVherefore S. Austin, de mendacio ad Crescentium, c. 12.13, 14. teaches from the Sentence of the Apostle, that a Lie is to be reckoned among false Testimonies, al∣tho it be spoke in the false Commendation of any one. For handling that place, But we are found false Witnesses of God, if we bear witness against God, that he rais'd Christ from the Dead, whom he raisd not, if the Dead rise not:

The Apostle, says he, calls it false Testimony, if any one lies

concerning Christ, and what seems to belong to his Praise.

But it very often happens, that he that favors one Person wrongs another, and is a certain means of causing the Judge to err, who some∣times being misled by false Witnesses, is forc'd to determine somtimes injuriously against that which is right.

And sometimes it happens, that he that has o∣vercome in Judgment by means of any ones false Testimony, and goes away unpunish'd, re∣joycing in his unjust Victory, he takes up a cu∣stom of corrupting and using false VVitnesses, by whose help he hopes to attain to whatsoever he desires.

But this even to the Witness himself falls out very unlucky, that he is known to him, whom by his Oath, he did help and assist, to be false and perjur'd, and (which evil succeeds to him of Sentence) he daily takes a greater Practice and Custom of Lewdness and Impudence.

As therefore the Vanities, Lies and Perjuries of Witnesses; so also of Accusers, of the Guil∣ty, of Patrons, Kinsfolks, Proctors and Advo∣cates, and even of all that are concern'd in Judgment are forbidd'n.

Lastly, God forbids all Testimony, not only in Judgment, but out of Judgment, that may bring any wrong or hurt to another. For in Leviticus where these Commandments are repeated, we read thus, Ye shall not steal, ye shall not lye, neither shall a∣ny one deceive his Neighbor. So that no one can doubt but that every Lye is rejected of God and condemn'd in this Commandment. VVhich thing David very plainly testifies in this manner, Thou shalt destroy all them that speak lies.

Now by this Commandment is forbidd'n, not only false Testimony, but even the hateful Will and practice of speaking ill or another; from which Plague it is incredible how many and how grievous Inconveniences and Evils do spring. This Vice of Reviling, and disparaging another secretly, the Holy Scripture in many places re∣proves.

I did not so much as eat with such a One, says David. And S. James, Speak not evil one of another, my Brethren.

But the Sacred Scriptures do not only afford us Precepts, but Examples also, whereby the great∣ness of this Sin is shewn; for Aman by forg'd Crimes had so incens'd Assuerus against the Jews, that he commanded all that Nation to be kill'd. Sacred History is full of Examples of this kind, by remembrance whereof, the Priests shall en∣deavour to deter the Faithful from the foul∣ness of this thing.

But that the greatness of this Sin, whereby ano∣thers Credit is injur'd, may evidently appear,

We must know that Mens Reputation is hurt, not only by Calumny or Slander,

But by increasing and amplifying their Faults; and if any thing secretly has by any one bin committed, which when it comes to be known, becomes dangerous and hurtful to a Man's Cre∣dit, he that publishes that matter, where, when, and to whom there is no need so to do, is truly call'd a Reviler and Slanderer.

But of all Slander there is none more deadly than that of those, who slander the Catholic Do∣ctrin and the Preachers of it.

They are in the same Fault that commend the Teachers of Errors and false Doctrins.

Nor are they to be left out of the Number of these Men, nor are they free from this Fault, who lending their Ears, to Revilers and Slan∣derers, reprove them not, but willingly assent to, or belive them. For to slander, or to heark∣en to a Slanderer, as S. Hierom and S. Bernard write, it is not easily manifest whether of the two is more damnable: For there would be no Slanderers, if there were none to listen to their Slanders. S. Hierom. Epist. ad Nepotianum circa finem. D. Bernard. lib. 2. de Consider. ad Eugen. in fine.

Of the same sort are those, who by their Ar∣tifices cause Men to fall out, and quarrel among themselves, and are greatly delighted in keep∣ing Differences: So that breaking the strictest

Friendships and Societies, by their feigned words, they compel the most friendly Men in the World, to immortal Hatred and Quarrels. This Plague the Lord exceedingly hates. Thou shalt not be a Tale-carrier nor Whisperer among the People. Such were many of Sauls Counsellers, who strove to estrange his Love from David, and to provoke the King against him.

Lastly, meer fair-spoken Men and Flatterers, who by their smoothing and dissembling Prais∣es buzz into those men's Ears and Minds, whose Favors, Mony and Honor they would purchase, calling, as the Prophet has it, Evil good, and good Evil; offend against this part: whom to drive away and rid our doors of them, David admonishes us in that Saying, Let the Just Man reprove me with mercy, and let him chide me; but let not the Oyl of the wicked anoint my Head. For tho they revile not their Neighbor, yet they wound him grievously, who even by commending his Sins, afford him a cause of persevering in his vi∣ces as long as he lives.

And indeed of this kind of Flattery, that is worst, which is us'd for the Calamity and Hurt of our Neighbors: So Saul when he desir'd to ex∣pose David to the Fury and Sword of the Phi∣listines, he sooth'd him with these words, Be∣hold my eldest Daughter Moreb, her will I give thee to wife, only be thou valiant and fight the Lords bat∣tels: So the Jews in that treacherous Speech of theirs, thus spake to Christ our Lord, Master, we know, that thou art true, and teachest the way of God in Truth.

But far more hurtful is the Speech of those Friends, Relations and Kinsfolks, which they sometimes flatteringly use to those, who being sick to Death, are now at their last Breath: while they tell them that even then, they are in no danger of Death, and bid them be merry and cheerful, and keep them from Confession of their Sins, as from a sad melancholy Thought: And lastly, while they divert their Minds from all Care and Thought of their utmost Dangers,

in which they are very greatly involv'd. Where∣fore all kinds of Lyes are to be avoided: But especially that whereby any one may be most damnifi'd.

But most wicked of all is that Lye which is made against Religion, [Note.] or about Religion.

God is also grievously offended with those Slan∣ders and Reproaches which are committed by Libels, such as they call Libellous Pamphlets, and other Contumelies of the like kind. De libel. famos. Vide Bull. Pij V. 147. datam Ann. 1572. & Bull. Greg. XIII. 4. datam eodem anno.

Besides, either for Sport or for Office sake, to deceive by a Lye, altho no one thereby have any Gain or Loss, yet it is altogether unwor∣thy a Man: For so the Apostle admonishes us, Putting away lying, speak ye the Truth. Vide D. Thom. 2.2 q. 110. art. 3 & 4.

For thereby comes a great Proneness to fre∣quent and more grievous Lying; and from tel∣ling of Lyes for Mirth, Men take a custom of Lying; whence they fall into a Reputation of not speaking Truth at all: wherefore to gain Belief they are necessitated to swear at all times.

Lastly, in the former part of this Command∣ment, Dissembling is forbidden; and not only those things which are spoken dissemblingly, but which are done so, are joyn'd with this Sin: For as well Words as Actions, are Notes and cer∣tain Signs of those things which are in the Mind of any one; and for this Reason our Lord of∣ten chiding the Pharisees, calls them Hypocrites: And thus much of the former Law of this Com∣mandment, which has relation to things for∣bidden. Vide. D. Thom. 2.2 q. 211. per totam.

Now we will explain what the Lord com∣mands in the other. And the force and vertue of this part of this Commandment tends hither, That all Judgments of Courts be justly exercis'd and according to Law, and that Men do not wrest and usurp Judgment.

For it would not be fit to judg another Man's Servant, as the Apostle writes, lest they give Sentence before the Matter or Cause be known: In which respect the Counsel of the Priests and Scribes was fault, y who gave Judgment concerning S. Stephen; and this was the Fault also of the Philip∣pian Magistrates, of whom the Apostle says, They have sent us, after having bin publickly beaten, into Prison, being Romans and uncondemned; and now they would thrust us away privily. Vide in 6 lib. 5. ti∣tul. 7. de privilegiis. c. 1. & ibid. lib. 2. lit. 2. de foro competenti.

Let them not condemn the Innocent, or dis∣charge the Guilty; let them not be mov'd with Reward or Favor, with Hatred or Love: For so Moses admonishes the Elders, whom he had made Judges of the People, Judg ye what is just, whether he be citizen or stranger, there shall be no difference of persons, so shall ye bear the Little as the Great; neither shall ye accept any ones person, because the Judgment is Gods.

Now concerning the Guilty, God will have them confess the Truth, when they are ask'd ac∣cording to the Form of Judgment: For that Te∣stimony and Declaring is a kind of Confession of the Praise and Glory of God, as appears from Joshuah's Sentence, who exhorting Achan to the Confession of the Truth, says, My Son! give glory to the Lord the God of Israel. Vide. D. Thom. 2.2. q. 96. per totos 4. Articulos.

But because this Commandment chiefly con∣cerns the Witnesses, the Curat shall diligently treat concerning them also: For such is the Force of the Commandment, that it not only for∣bids false Testimony, but also commands the Truth to be told.

For in human Affairs there is very great Use of the Testimony of Truth, because there are in∣numerable things whereof we must needs be ig∣norant, unless we know them by the Credit of Witnesses. Wherefore there is nothing so ne∣cessary as the Truth of Testimonies in those things which we neither know of our selves, and yet

ought not to be ignorant of Concerning which, the Sentence of S. Austin is memorable,

He that conceals the Truth, and he that utters a Lye, are each of them guilty; the one, because he will do no good; the other, because he would do hurt.

Haec Sententia citabatur olim a Gratiano ex August. sed apud August. non est inventa. Similiter legitur apud Isidorrm, Lib. 3. c. 59.

Yet sometimes it is lawful to conceal the Truth, but out of Judgment: For in Judgment when the Witness is lawfully ask'd by the Judg, the Truth is wholly to be laid open.

Yet here the Witnesses are to take heed, lest trusting too much to their own Memory, [Note.] they affirm that for certain, which they are not well assur'd of.

The rest are Counsellors and Advocates, At∣turneys and Sollicitors; these therefore ought not to be wanting in their Labor and Defence, when Men have need of them, and kindly to help those that are needy, not to undertake to defend unjust Causes, nor by Calumny to prolong Suits, nor for gains sake to encourage them.

And as to the Reward of their Labor and Ser∣vice, [Note.] let them measure it according to Justice and Equity. Vide 14. q. 5. c. non sane. D. Thom. 2.2. q. 71. Art. 5.

Sollicitors and Accusers are to be admonish'd not to create danger to any one by unjustly char∣ging them with Crimes, being led thereto either by Love or Hatred, or any other Lust. Lastly, this Commandment is given of God to all pi∣ous Persons, that in all their Entertainments and Discourses, they always speak the Truth from their Heart, to say nothing that may hurt anothers Reputation, no not even of those by whom they know themselves to have bin provo∣ked and injur'd, since they ought always to re∣member, that there is between them so great a Nearness and Society, that they are Members of the same Body.

But that the Faithful may the more freely take heed of this Vice of Lying, the Curat shall pro∣pose to them the exceeding great Misery and Baseness of this Sin.

For in Sacred Scripture the Devil is call'd, The Father of Lyes: For because the Devil stood not in Truth, he is a Lyar and the Father of Lyes.

And to overthrow this so great a Sin, he shall add those Mischiefs, which follow a Lye; and be∣cause they are innumerable, he shall shew the Fountains and Heads of those Inconveniences and Calamities.

And First, so far as it is an Offence to God, and how far a vain and lying Person incurrs his Hatred, he shall declare from Solomon's Au∣thority in that place, There are Six things which the Lord hates, and the Seventh his Soul abhors, a proud Look, a lying Tongue, Hands that shed innocent Blood, a Heart devising evil Thoughts, Feet that are swift to run to Mischief, him that tells Lyes, and a deceitful Witness, and so, forth.

Who is there therefore that can promise him Safety, who is so notably hated of God, that he shall not be most grievously punish'd ?

And what is there more base or foul, as S. James says, Than with the same Tongue where∣with we bless God, and the Father, to slander Men that are made after the Image and Like∣ness of God? So that out of the same Foun∣tain does flow sweet and bitter Water.

For the Tongue, which before gave Praise and Glory to God, afterward, as much as in it lies, does disgrace and reproch it by Lying.

Wherefore it comes to pass, That Lyars are excluded from the Possession of the Bliss of Heaven: For when David ask'd thus of God, Lord, who shall dwell in thy Tabernacle? The Holy Spi∣rit answers, He that speaks the Truth from his Heart, and has us'd no Deceit in his Tongue.

There is in a Lye this further very great Dis∣advantage, That this Disease of the Mind is al∣most incurable.

For when a Sin is committed by falsly laying a Crime to any ones Charge, or by slandering his Fame or Reputation, it cannot be pardon'd unless the Slanderer satisfie the Person whom he slander'd for the wrong he did him. But this is very hard to be done, as we learn'd before, by Men deterr'd with vain shame, and a certain Opinion of their Dignity: So that there is no doubt that he is destin'd to the eternal Punish∣ments of the Damned, who remains in this Sin.

Nor may any one hope to obtain Pardon for his Calumnies or Slanders, unless he first satis∣fie him, whose Worth and Credit he has wrong'd, either publicly in Judgment, or in private and familiar Conversation.

Besides this Damage spreads it self very wide, and falls upon others, whereby thro Vanity and Lyes, Faith and Truth, which are the straitest Bands of human Society, are taken away, and these being once gone, Life's greatest Confusion follows; so that Men seem to differ nothing at all from Devils.

The Curat shall further teach, That Pratling is to be avoided, by shunning whereof, both o∣ther Sins will be escaped, and also great Secu∣rity against Lying; from which Vice Pratlers cannot easily restrain themselves.

Lastly, the Curat shall take away that Error from them that excuse themselves for vain Bab∣ling, and defend their Lyes by the Example of Wise-men, whose part it is, say they, to lye in season: He shall tell them, what is most true, That the Wisdom of the flesh is Death.

He shall exhort his Hearers in their Difficulties and Streights to trust in God, [Note.] and not to fly to the Artifice of Lying: For those that use a cover, plainly declare. That they put more Confidence in their own Prudence, than in God's Providence.

Those that charge others with the cause of their Lyes, by whom they were deceiv'd by Lyes, are to be taught, That it is not lawful for Men to revenge themselves, and that Evil is not to be

recompens'd with Evil, but rather That Evil is to be overcome with Good: But if it were meet to make such a Return, yet this could not be profitable to any one to be reveng'd to his own loss; but this would be the greatest Damage which we do by telling a Lye.

To those that bring in the Frailty and Weakness of human Nature, this Precept of Duty shall be taught, to wit, To implore Gods help, and not to yield to human Infirmity.

Those that alledge Custom, are to be admo∣nish'd, if they have bin us'd to Lye, that they endeavour to take the contrary custom of speaking Truth, and especially seeing that they that Sin by Use and Custom, sin more grie∣vously than others.

And because there are some that cover them∣selves with the excuse of other Men, whom they say, do commonly lye and forswear themselves, they are to be drawn from this Opinion by this means, that ill Men are not to be imitated, but to be reprov'd and corrected; but when we our selves lye, our Admonition will have less Au∣thority in reproving and correcting of another.

As for others thus defending themselves, that by speaking Truth Men oftentimes have brought Inconvenience on themselves or others, the Priests shall deal thus with them, That this is an Excuse, not a Defence; Since it is the Duty of a Christian to suffer any Loss, rather than to Lye.

There remains two sorts of those that excuse themselves in Lyes. The one is of those that say, they tell Lyes for Mirth's sake; the other is of those that do it for Advantage sake, because they can neither buy nor sell without the Use of Lyes. Both these sorts the Curat ought to turn from their Error. And the former of them he shall draw from this Vice, both by teaching how much the Use of Lying increases the Practice in that kind of Sin, and by often inculcating, that Of every idle word an account is to be given. But the last sort he shall chide more sharply, in whose very

Excuse there is their greater Accusation, that make their boast that they give no Credit or Authority to those Words of God: Seek first the kingdom of God, and the justice thereof; and all these things shall be added to you.

The Ninth and Tenth COMMAND∣MENTS of the DECALOGƲE.

Thou shalt not covet thy Neighbors House: Nor shalt thou desire thy Neighbors Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his.

IN these two Commandments, which are delivered in the last place, we are to know first of all, that the same Order in a manner is followed, as was observed in the other Com∣mandments: For that which is here appointed in these words, tends hither, That if any one be careful to keep the former Commandments of the Law, let him chiefly do this; let him not covet, because he that does not covet, being content with that that is his own, seeks not what is anothers, rejoyces at other Mens wel∣fare; he will give Glory to the immortal God, and will offer him the greatest Thanks, will honor the Sabbath, i. e. he will enjoy a perpe∣tual rest, and he will reverence his Betters. Lastly, he will hurt no body either in Deed, or in Word, or any other way: For the root and seed of all Evils, is evil Concupiscence, where∣with those that are inflam'd, are carried head∣long into every kind of Wickedness and Mischief. Vide Aug. lib. 1. Retract. c. 15. & Epist. 200. & lib. 9. de Civit. Dei. c. 4 & 5.

These things being observ'd, [Note.] the Curat will be more diligent in teaching that which fol∣lows, and the Faithful will be more attentive to hear it.

But tho we have therefore joyn'd these two Com∣mandments together, because since the Argument of them is not unlike, they have the same way of teaching; yet the Curat in exhorting and ad∣monishing, may handle them either together or apart, as he shall think more convenient. But if he undertake the Office of Interpreting the Decalogue or Ten Commandments, he shall shew, what the Dissimilitude of these Two Command∣ments is, and how the one Concupiscence or Covetousness differs from the other, which dif∣ference S. Austin declares in his Book of Que∣stions upon Exodus. Quaest. 77. in Exod. Vide i∣tem D. Thom. 2.2. q. 122. a. 7. ad 3 & 4.

For the one of them has respect only to Pro∣fit and Advantage; the other, to Lust and Pleasure; If therefore any one covet a Field or a House, he rather follows his Gain and Profit than his Pleasure; but if he desires another Man's Wife, he burns with the desire, not of Profit, but of Pleasure.

Now of these Commandments there is a dou∣ble necessity.

The One, that the meaning of the Sixth and Seventh Commandments might be explain'd; for altho, by a kind of light of Nature, we may un∣derstand, that the desire of enjoying another Man's Wife is forbidd'n, because Adultery is forbidden: For if it were lawful to covet, it were lawful also to enjoy: Yet many of the Jews were so blinded with Sin, that they could not be perswaded to be∣lieve that this was forbid'n of God; yea tho this Law of God was publish'd and known, yet there were many who profess'd themseves Interpreters of the Law, that were involv'd in this Error, as we may observe from that Speech of our Lord in S. Mat∣thew, Ye have heard that it has been said by them of old time, Thou shalt not commit Adultery; but I say to you, &c.

The other necessity of these Commandments is, that some things are distinctly and explicitly forbidd'n, which in the Sixth and Seventh were not so: For, for example, the Seventh {query}Com∣mand∣ment

forbids every one unjustly to seize another Mans Goods, or to endeavor to take them away: But this forbids every one so much as in the least to covet them, altho by Right and Law he may obtain the thing, by getting whereof he sees his Neighbor damnified.

But first of all, before we come to the Expli∣cation of the Commandment, the Faithful are to be taught, That by this Law we are not only learn'd to restrain our Desires, but also to observe the Love of God to us, which is infinite.

For when, by the former Commandments of the Law, he had fenc'd us about, as it were with Walls, that no one should wrong either us or ours; by this Commandment, join'd to the for∣mer, he was pleas'd to provide, that we should not hurt our selves by our own Appetites; which we might easily do, if we might freely and fully covet and desire all things. By this Law there∣fore of Not coveting, God provided, that the Spurs of Desires, wherewith we are prick'd forward to all hurtful things, by vertue of this Law are in a manner blunted, that they sting us the less, and we have therefore the longer space of time to free our selves from the troublesom Importunity of our Desires, to perform those many and very great Duties of Piety and Religion which we owe to God.

Nor do's this Law teach us this only; but it shews us also, that it is of such a kind, as is to be kept not only in outward Performances of our Duties, but also in the inward Sense of the Soul: So that there is this difference between the Laws of God and the Laws of Men, that the Laws of Men are satisfied with outward Perfor∣mances only; but the Laws of God, forasmuch as God looks at the Heart, require a pure Soul, and a sincere Chastity and Integrity.

God's Law therefore is as it were a kind of Looking-glass, wherein we may see the Corrup∣tions of Nature: Wherefore the Apostle said, I had not known Concupiscence, if the Law had not said, Thou shalt not covet. For since Concupiscence,

i. e. the Fuel of Sin, which had its beginning from Sin, always sticks fast in us; hence we perceive, that we are born in Sin: wherefore we humbly fly to him, who alone is able to wipe away the Spot of Sin.

Yet these several Commandments have this thing common with the rest, [Note.] that they partly for∣bid something, and partly command somewhat.

As to the Vertue of Forbidding, lest haply any one should think that that Concupiscence which is indeed blameless, is in any measure a Vice, as for the Spirit to lust against the Flesh, or to co∣vet the Justifications of God at all times, the ve∣ry thing which David so earnestly desir'd; the Curat may teach, what that Concupiscence is, which by appointment of this Law we are to shun.

Wherefore, it must be known, that Concupis∣cence is a certain Commotion and Force of the Mind, whereby Men are provok'd to desire those delightful things which they have not.

And as the other Motions of our Minds are not always evil, so this Force of Concupiscence is not always to be accounted vicious; nor is it therefore ill to desire Meat or Drink, or when we are cold, to desire to be warm; or, on the con∣trary, when we are hot, to desire to be cold.

And indeed this Power of Concupiscence, by the Will of God, was rightly put into us by Na∣ture; but by the Sin of our First Parents it came, that overpassing the Bounds of Nature, it grew so far deprav'd, that it oftentimes is incited to lust after those things that are against the Spirit and Reason.

And yet this Power, if well govern'd, and kept within its own Limits, do's oftentimes afford no small Advantages.

For first, It makes us with earnest Prayers to supplicate God, and humbly to beg of him those things we most earnestly desire: For Prayer is the Interpreter of our Desires; but if this well, order'd Power of Concupiscence were wanting, there would not be so many Prayers in the Church of God.

Besides, it makes God's Gifts the more dear to us: For by how much we are inflam'd with a more earnest Desire of any thing, by so much the more dear and delightful will that thing be to us, when we have gotten it.

And then the Delight it self, which we feel from the thing desir'd, makes us with the greater Devotion to give Thanks to God. If therefore it be lawful at any time to covet, we must needs confess, that the whole Power of Concupiscence is not forbidden. And tho S. Paul said, that Con∣cupiscence is Sin; yet that must be taken in the same meaning in which Moses spake, whose Te∣stimony he brings, the same that the Apostle's Words declare; for in his Epistle to the Galatians he calls it, the Concupiscence of the Flesh: Walk ye in the Spirit, says he, and ye shall not fulfil the Desires of the Flesh.

That natural and well-govern'd Power of Con∣cupiscence therefore, which transgresses not its Limits, is not forbidden; and much less that spi∣ritual Desire of an upright Mind, whereby we are stirr'd up to desire those things that are against the Flesh. For to this kind of Desire the Holy Scriptures exhort us; Covet ye my Sayings; and, Come unto me, all ye that desire me. Wisd. 6.1. Eccles. 24.26.

In this Interdict therefore, not the very Power it self of Coveting, which we use as well for that which is Good, as for that which is Evil; but the use of corrupt Desire, which is call'd the Concu∣piscence of the Flesh, and the Incentive to Sin; and if it have the Assent of the Mind join'd with it, it is always to be accounted vicious, and is ut∣terly forbidden.

That Lust of Concupiscence therefore only is forbidden, which the Apostle calls the Concu∣piscence of the Flesh; to wit, those Motions of Desire which have no measure of Reason, and which are not contain'd within the Limits ap∣pointed by God.

This Covetousness is condemn'd, either because it desires that which is evil, as Adultery, Drun∣kenness, Murder, and such like heinous Wicked∣ness, of which the Apostle says, Let us not covet evil things, even as they coveted them, 1 Cor. 10.6.

Or else because tho the things themselves were not by Nature evil, yet there is some other cause why it is evil to desire them: Of which sort are those things which God or his Church forbids us to have, for we may not so much as desire those things, which it is unlawful for us to have. Such kind of things, in the Old Law, were the Gold and Silver whereof Idols had been made, which the Lord, in Deuteronomy, forbad that any one should covet.

Besides, for this Reason this vicious Covetous∣ness is forbidden, because those things it desires are anothers; as House, Servant, Maid, Field, Wife, Ox, Ass, and many other things; which being anothers, the Law of God forbids to covet them.

And the very Desire of things of this kind is wicked, and to be reckon'd among the worst of Sins, when the Mind yields her Assent to the De∣sire of them: For then it becomes Sin, when after the Impulse of evil Desires, the Mind is delighted with that which is evil, or do's not resist it; as S. James, when he shews the Beginning and Pro∣gress of Sin, teaches in these Words: Every one is tempted, being drawn away and enticed by his Con∣cupiscence. And then when Concupiscence has con∣ceiv'd, it brings forth Sin; and Sin, when it is fi∣nish'd, begets Death. Vide D. Thom. 1.2. q 4. art. 7. & 8. item Aug. lib. 12. de Trinit. c. 12. item de Serm. Dom. in Monte, c. 23. Greg. hom. 19. in Evang. & l. 4. Moral. c. 27. & in Respons. 11. ad Interrog. Aug. Hieron. in Amos, c. 1.

Seeing therefore it is thus by Law provided, Thou shalt not covet; the meaning of these Words is, that we restrain our Desires from those things which belong to others: For the Thirst of Desire of other Mens Things is immense and infinite, nor can it ever be satisfied; as it is written, A

covetous Man will not be satisfied with Mony: Of whom it is thus said in Isaiah, Wo to you that join House to House, and Field to Field.

But by the Explication of the several Words, the Foulness and Greatness of this Sin is more easily understood.

Wherefore the Curat shall teach, That by the Word House is signified not only the Place which we dwell in, but the whole Inheritance, as is ob∣serv'd from the Use and Custom of Divine Wri∣ters. In Exodus it is written, That Houses were built of the Lord for the Midwives; to signifie, that God had better'd and enlarg'd their State and Condition.

From this Interpretation therefore we observe, That in the Law of this Commandment we are forbidden greedily to covet Riches, and to envy other Mens Wealth, Power, Nobility; but to be content with our own State, whatsoever it be, whether low, or high: And then we ought to know, that the coveting another Man's Glory is forbidden, for this also belongs to House.

Now follows, Nor Ox, nor Ass: Which shews, that we may not covet not only those things that are of greater concern, as House, Nobility, and Glory, because they belong to others; but also things of small moment, whatsoever they are, whether Animate or Inanimate.

And then it follows, Nor his Servant: Which is to be understood as well of Slaves, as of other Servants; which, as the rest of the Goods of ano∣ther Person, we may not covet.

And as for Freemen, who serve at pleasure, either for Wages, or Love and Observance, no one ought to corrupt or persuade them, either by Words, or Hope, or Promises, or Rewards, to forsake them to whose Service they have freely oblig'd themselves.

Yea, [Note.] and if they depart from their old Masters before their time, the sooner to come to the new ones; by authority of this Commandment they are to be admonish'd by all means to return till their full time be expir'd.

Now that in this Commandment there is men∣tion made of our Neighbor, the meaning is, That the Vice of those Men might be shewd, that use to covet the Neighboring Fields, and the nearest Houses, or any such things, that border upon them.

For Neighborhood, [Note.] which consists in Friend∣ship, is betray'd and turn'd from Love into Ha∣tred, by the Vice of Covetousness.

Yet they do not break this Commandment, that desire to buy of their Neighbor those things they have to sell, or give them a just price for them: For such Persons not only do not injure their Neighbor, but they very much help him, seeing he has more need of, and benefit by the Mony, than of the things he sells.

Now after this Law of not coveting anothers Goods, there follows another, which forbids us to covet another Mans Wife: By which Law, not that Lust of Concupiscence only, whereby an Adul∣terer desires another Mans Wife, is for∣bidd'n, but also that, wherewith any one being affected, desires to marry anothers Man's Wife: For at that time, when a Bill of Divorce was al∣low'd, it might easily happen, that she that was cast off by one Husband, might be married to another.

For this Reason the Lord did forbid that ei∣ther Men should be sollicited to leave their Wives, or that the Wives should behave themselves so sowr and churlish to their Husbands, that for that cause there should be any necessity as it were laid on their Husbands to cast them off.

But now it is a greater Sin, since it is not lawful for another to marry a Woman, tho she be divorc'd from her Husband, unless her Husband be dead: He therefore that covets another Man's Wife, easily slides out of one Covetousness into another.

For either he will wish her Husband dead, [Note.] or to commit adultery with her.

And the same thing may be said of those Wo∣men that are betrothed to another; for neither is it lawful to covet them, since they that en∣deavour to break these Contracts violate the most holy Band of Faith.

And as it is utterly unlawful to covet her that is married to another; so it is by no means lawful to desire her for his Wife, that is con∣secrated to Gods Worship and Religion.

But if any one desires to marry a VVoman, that is already married, supposing her not to be married, and would not desire to marry her if he knew that she were married to another, (which we read happen'd to Pharaoh and Abimi∣melech, who wish'd to have Sarah to be their VVife, supposing her not to be married, but to be Abraham's Sister and not his VVife) he verily that is thus minded, seems not to break this Commandment.

But that the Curat may lay open the Reme∣dies, that are fit to take away this Vice of Co∣vetousness, he ought to explain the other part of the Commandment, which consists herein, That if Riches increase, we set not our Hearts upon them, and that we be ready to apply them to the Study of Piety and of Divine Matters, and that we freely bestow our Mony in relieving the Miseries of the Poor: And if we are in want, that we bear our want with an even and a chearful Spirit; and indeed if in diposing of our Goods we use Liberality, we shall quench our Covetousness of other Mens Goods. Now concerning the Praises of Poverty, and despising of Riches, in Sacred Scriptures, and in the Ho∣ly Fathers, it will be easie for the Curat to ga∣ther a great many things, and to teach them to the Faithful. Vide Hier. Epist. 1. ad Heliod. & 8. ad Demetriadem. & 150. and Haedipiam. q. 1. & 16. ad Pammach. Item Basil in regul. fusius dis∣putatis. Interrog. 9. Chrys. in Epist. ad Rom. ad haec verba, Salutate Priscam Cassian. lib. de institut. & Monach. c. 13 & 33. & collat. 24. c. 26. Greg. hom. 18. Ezech. Ambr. in c. 6. Lucae Leonem

Magn. in Serm. de omnibus sanctis. Aug. lib. 17. de Civit. Dei. & Epist. 98. ad Hilar. & Epist. 109.

By this Law it is also commanded, That ve∣ry earnestly and with our utmost desire, we wish that thing chiefly to be done, not which we our selves will, but what God wills, as is taught in our Lords Prayer.

Now it is the Will of God chiefly, that we be made holy after a singular Manner, and that we keep our Soul sincere and upright, and clean from every Spot, and that we exercise our selves in those Duties of Mind and Spirit, which are contrary to our bodily Senses, and that our sen∣sual Desires being brought into subjection, be∣ing guided by Reason and the Spirit, we lead the course of our Life aright; and further, that we utterly beat down the Force of those Sen∣ses which afford matter to our Lusts and Desires.

But to the quenching this heat of our Desires, this also will be very prevalent, to put before our Eyes, the Inconveniences we suffer thereby.

The First Inconvenience is, That by Obedi∣ence to our Lusts, Sin gets the utmost force and power in our Soul: Wherefore the Apostle ad∣monishes, Let not Sin reign in your mortal Body, that ye should obey the Lusts thereof: For even as if we resist our Lusts, the Power of Sin decays; so if we yield to them, we throw our Lord out of his Kingdom, and place Sin in his room.

Besides, another Inconveniency is, That from this force of Concupiscence, as from a kind of Fountain, all Sins flow, as S. James teaches, and S. John. says, All that is in the World, is the Lust of the Flesh, and the Lust of the Eyes, and the Pride of Life.

The Third Inconvenience is, That the true Judgment of the Mind is darkned: For Men being blinded with the darkness of their Lusts, think all those things good and excellent what∣soever they desire.

Besides, by force of Concupiscence the Word of God is oppress'd, which is sown in our Souls, by God that great Husbandman: For thus it is written in S. Mark, Some was sown a∣mong Thorns: These are they which hear the Word, and the cares of the World and the deceitfulness of Riches, and so other things entring in by Con∣cupiscence, choak the Word, and so make it unfruit∣ful.

But now those that above others labor under this Vice of Concupiscence, and whom the Cu∣rat ought therefore more earnestly to exhort to observe this Commandment,

Are those that are delighted with dishonest Sports, and that immoderately abuse Games.

As also Merchants, who wish for scarcity of things and dearness of Provisions, and take it ill that others besides themselves do sell Com∣modities, and sell cheaper than they.

In which case they also Sin, that wish others to want, that either by selling or buying, they may make a Gain of them.

And those Soldiers also, that wish for War, that they may get Plunder.

And those Physitians that pray for Diseases.

And those Lawyers that desire a Throng and Multitude of Contentions and Law Suits.

And those Trades-men who being greedy of Gain, wish for Scarcity of such things as are for Food and other Necessaries, thereby to get Profit to themselves.

And in this kind they also grievously sin, that are greedy and covetous of other Mens Glory and Praise, not without some slandering of o∣ther Mens Credit, and specially if they that thus covet it are idle Persons and of no worth; For Fame and the Glory of Vertue and Industry is not the Reward of Sloth and Idleness.

Notes

• I. The Deca∣log the Sum of all Laws. Quaest. 140. super Exod. Matth. 22.
• II. The Pa∣stors rightly to under∣stand and explain the Decalog.
• Mal. 2.7. Let the Priests mark this.
• 2 Cor. 3.••. Gal. 6.1.
• III. The know∣ledg of the Decalog. very neces∣sary to Confession.
• 2 Tim. 4.16.
• Tit. 2.14.
• IV. Why the Decalog so religiou••••ly to be observ'd.
• Gal. 13.29.
• V. God the Author of the Law of Nature.
• VI. Why he gave the Written Law.
• VII. Why we must obey the Laws of the Decalog.
• VIII. Obedience to the Law of God how to be en∣forc'd.
• Exod. 20.1.
• Malach. 1.6.
• IX. God to be thanked for the giving of the Law.
• Deut. 4.6.
• Psal. 147.10.
• X. With how great Maje∣sty the Law was given.
• Exod. 19.10.
• XI. Why the Law given in this terri∣ble manner.
• XII. It must be shew'd that the Law is easy. Aug. Ser. 47 de tem∣pore.
• Rom. 13.8.
• 1 Joh. 5.3.
• Lib. de diligendo Deo. lib. 1 Confes. c. 5.
• XIII. The excuse of the Weakness of our Nature is vain. Luc. 11.13.
• XIV. God's help is ready at hand.
• XV. We all are necessarily oblidg'd to the Obedi∣ence of the Law.
• 1 Cor. 7.10.
• 1 Cor. 6.15.
• John 14.2.
• XVI. What Fruits or Advan∣tages the Keepers of the Law have.
• XVII. The Law to be observ'd for God's sake.
• XVIII. The Re∣ward of o∣bedience very great.
• I. The words of the Law, and the Hi∣story of the people of Israel to be explain'd.
• II. The Histo∣ry of the people of Is ael brief∣ly explain'd.
• Psal. 10.4.
• III. Why God chose the small Fa∣mily of A∣braham. Deut. 7.
• Deut. 10.15.
• Rom. 11.14.
• IV. Why the People of Israel suf∣fer'd so long.
• 2 Par. 8.
• V. Why God perform'd not his pro∣mise so long
• VI. Why the Law given at such a time and place.
• Isay 28.9.
• VII. The begin∣ning of the Law of God
• VIII. A Motive of singular Piety.
• Colos. 1.13.
• Hierom 10.14.
• Luc. 1.24.
• IX. How we must resist Temptati∣ons. Rom. 6.
• Exod. 10.
• X. The Divisi∣on of the Decalogue.
• XI. Here are two Pre∣cepts.
• XII. What the first Part contains.
• XIII. What the latter Part command••, and why •••• is add••d.
• XIV. The first Command∣ment of the Decalogue excels the rest.
• XV. The chief Sins against the first Command∣ment.
• XVI. The Honor of the Saints not against this Command∣ment.
• XVII. Why the Angels sometimes would not be wor∣ship'd. Apoc. 19.10. Apoc. 22.9.
• XVIII. Angels to be wor∣ship'd and why.
• Dan. 10.15.
• Mat. 18.10.
• XIX. Angels to be invocated.
• Gen. 32.27.
• Gen. 48.16.
• XX. The Honor given to the Saints lessens not the Glory of God.
• XXI. The same confirmed by the Fa∣thers.
• XXII. The same prov'd from Apostolical Tradition.
• XXIII. The same testified by Scripture.
• XXIV. The Saints help us with their merits.
• XXV. Prov'd. Luc. 15.15.
• XXVI. The Patro∣nage of the Saints not superfluous.
• XXVII. Confirmed by Exam∣ples.
• XXVIII. Objections answered. Mat. 8.10. Luc. 7.3.
• XXIX. The Invo∣cation of the Saints hurts not the Unity of the Media∣tor. Heb. 9.12.
• XXX. The Invo∣cation of Saints prov'd law∣ful by many Miracles.
• XXXI. The Vertue of Reliques confirms the same.
• 4 Reg. 13.21.
• XXXII. These words contain not a distinct Command∣ment.
• XXXIII. The use of Images not against this Command∣ment.
• XXXIV. Two things here forbid∣den. First to worship Idols.
• Secondly, by Art to frame any likeness of the Divinty
• Rom. 1.23.
• Exod. 24.
• XXXV. The mean∣ing of this last part of the Com∣mandment. Isay 40.18. Act. 7.
• Deut. 4.16.
• XXXVI. It is lawful by some fi∣gures to shadow out the Trinity.
• XXXVII. The manner of Painting Angels ap∣prov'd.
• XXXVIII. Figures of the holy Ghost.
• XXXIX. The use of Images of Christ and of the Saints approv'd.
• Lib. 4. de fid. orth. c. 17. Nic. Syn. passim.
• Trid. Conc. sess. 25.
• LX. The lawful use of Ima∣ges.
• The Appen∣dix to all the Com∣mandments.
• XLI. Two things to be ex∣plain'd.
• The first is the Reward.
• Mat. 19.17.5, 6, 7. Mat. 5.10.
• Mat. 6.23.
• The other is Punish∣ment.
• XLII. Punishment displeases not the Per∣fect.
• XLIII. Punishment moves the carnal most.
• XLIV. Two Spurs.
• The first is. The Strong God.
• Psal. 138.7••
• Psal. 26.••.
• The other is the Zeal of God.
• XLV. What Zeal is attributed to God.
• XLVI. God's Zeal defin'd.
• XLVII. When we feel God's Zeal.
• XLVIII. With how great Zeal God is to be worship'd.
• XLIX. The Trans∣gressors of the Law not unpunish'd. Deut. 7.9.
• Jos. ••4.19.
• L. This Point to be ex∣plain'd.
• 2 Par. 34.27.
• 4 Reg. 23.30.
• An Objecti∣on answer∣ed. Ezek. 18.4.
• LI. Gods Good∣ness over∣comes his Justice.
• LII. Sinners hate God.
• LIII. The Law to be obey'd out of Love.
• I. Why this Command∣ment, is d••s∣tinguish'd from the First.
• Malach. 1.16.
• II How dili∣gently this Command∣ment to be explain'd.
• III. How fre∣quently and rashly men swear.
• IV. Here is a Command and a Pro∣hibition.
• V. What is requir'd in this Com∣mandment.
• VI. How Gods Name to be honor'd.
• VII. The same honor to be given to all the Names of God.
• VIII. We are bound to know and to honor Gods Name.
• IX. By what means Gods Name to be honor'd. First.
• Secondly.
• Thirdly.
• Psal. 20.2.
• Job. 1.21.
• Fourthly.
• Psal. 49.15.
• Fifthly.
• Psal. 33.1.
• X. Why the frequent use of Swear∣ing for∣bidd'n.
• A Simili∣tude.
• XI. Whence the Custom of Swearing. Ad pop. Antioch. hom. 26.
• XII. The first way of Swearing.
• XIII. The second way of Swearing.
• XIV. The third way of Swearing.
• XV. An Oath Twofold. Assertory.
• Gal. 1.20.
• Promissory.
• 2 Reg. 1 17.
• XVI. How many things re∣quir'd to a lawful Oath.
• S. Hierom. in hunc lo∣cum. Hier. 4.
• XVII What it is to Swear in asserting Truth.
• XVIII. What in Promising.
• Psal. 14.
• XIX. What it is to swear in Judgment.
• XX. What a rash Oath is.
• Observe and reprove.
• XXI. What it is to swear in Justice.
• Mar. 6.23.
• Act. 23.12.
• XXII. When and how an Oath is lawful.
• Prov'd. First. Psal. 18.8. Deut. 6.10, 18.
• Secondly.
• Thirdly.
• Fourthly.
• Apoc. 10.3.
• Fifthly. Heb. 6.17. Gen 22.10. Exod. 3••.
• Psal. 109.4.
• Sixthly.
• By Reason.
• XXIII. The End and Design of an Oath.
• Heb. 9.
• An Objecti∣on. Mat. 5.3.
• Answer'd.
• XXIV. Why an Oath was instituted.
• XXV. That place of the Go∣spel ex∣plain'd. Mat. 5.37.
• Ecclus 23.
• XXVI. A great Fault to swear rash∣ly.
• XXVII. When he that swears falsly do's injury to God.
• XXVIII. Sins against this Com∣mandment. First.
• Secondly.
• What a Lie is.
• Thirdly.
• Fourthly.
• Fifthly.
• Sixthly.
• Seventhly.
• Eigthly.
• Ninthly. Levit. 19.22.
• Judic. 3.20.
• 2 Pet. 3.
• Tenthly.
• Eleventhly.
• Psal. 15.5.
• Twelfthly.
• 3 Reg. 21.13. Job. 1.12.29.
• XXIX. The Appen∣dix to the second Command∣ment.
• Exod. 27.
• XXX. Why Threats joyn'd to this Com∣mandment.
• XXXI. What the Curats are to do. First.
• Secondly.
• Thirdly.
• XXXII. What mis∣chiefs the Transgressi∣on of the se∣cond Com∣mandment brings.
• Mat. 12.36.
• I. What is commanded in this third Command∣ment.
• II How indul∣gent God is.
• III. Very useful often to ex∣plain this Command∣ment.
• IV. How pro∣fitable to observe this Command∣ment.
• V. Why we must come to Church on Holy Days.
• Exod. 16.20.31. Lev. 16.19.23.••6. Deut 3. ••s. 66.••4. Hier. 1. ••ze. 10.22.46.
• VI. The Magi∣strates Duty to promote Gods wor∣ship.
• VII. The way of explaining his Com∣mandment.
• VIII. How this Command∣ment differs from the o∣ther Nine.
• IX. This Com∣mand, as to time, is ce∣remonial.
• X. Why and when the Sabbath Day ought to be chan∣ged into the Lord's Day.
• Gal. 4.10.
• Col. 2.16.
• XI. Wherein this Com∣mandment agrees with the rest.
• Observe this Simili∣tude.
• XII. Why the Sabbath chang'd in∣to the Lords day. Apoc. 1.10. 1 Cor. 16.2.
• XIII. Four Parts in this Com∣mandment.
• XIV. What the Words teach.
• First.
• Secondly.
• 1 Reg. 2.5.
• Thirdly.
• XV. What the Sabbath is.
• Gen. 23. Exod. 20.12. Deut. 5.14.
• Luc. 18.12.
• XVI. What it is to sanctifie.
• Deut. 12.
• XVII. The true Sanctificati∣on of the Sabbath. Esay 58.13.
• Esay 58.6.
• XVIII. What the true sense of this Com∣mandment is.
• XIX. What the second Part of the Com∣mandment requires.
• XX. Why this Day is de∣dicated to God.
• XXI. Why God chose One Day.
• The First Reason.
• The Second.
• The Third.
• Deut. 5.25.
• The Fourth.
• XXII. What the Spiritual Sabbath is.
• Ephes. 5 2.
• XXIII. What the Heavenly Sabbath is. S. Cyril lat. l. 4 in Jo. c. 5 1.
• Esa. 53.8.
• Heb. 4.2.
• XXIV. That Jews had other Feasts be∣sides the Sabbaths.
• XXV. Why the Sabbath chang'd. The First Reason.
• The Second Reason.
• XXVI. Why other Feasts apo∣pointed.
• XXVII. The Order of Holy-days.
• XXVIII. Idleness for∣bidd'n.
• 1 Thes. 4.11.
• XXIX. No servile work to be put off to the Lords Day.
• XXX. What the third part of the Com∣mandment forbids.
• XXXI. Whatever withdraws our mind from the divine Worship, is forbidd'n.
• Note, and I teach this.
• XXXII. What works are not forbid'n on Holy Days. The first sort.
• The second sort.
• The third sort.
• XXXIII. Cattel not to be part to labor on Holy Days.
• XXXIV. Cruel y to Cattel for∣bidd'n.
• XXXV. What to be done on Holy Days. To be pre∣sent at Ma s.
• To fre∣quent the Sacraments.
• To confess Sins.
• To receive the Eucha∣rist.
• To hear Sermons.
• To pray to, and praise God.
• To be pre∣sent at Ca∣techising.
• To do works of Mercy.
• Jac. 1.
• XXXVI. The fourth part of this Command∣ment.
• XXXVII. How just it is to ob∣serve the Festivals.
• XXXVIII. How good and profita∣ble it is to observe this Command∣ment.
• XXXIX. How great a Sin to break this Command∣ment.
• Numb. 1.15.
• I. How this Command∣ment agrees with the former.
• Matt. 22.39. Mar. 12.31.
• II. The Love of God shines forth in the Love of our Pa∣rents. 1 Joh. 6.20.
• III How large this Com∣mandment is.
• IV. Mark this Reason.
• V. The first Difference betwixt the Command∣ments of the first and se∣cond Table.
• The second difference.
• Mat. 10.40.
• Eph. 6.5.
• The third Difference.
• Deut. 6.5.
• Luc. 10.27.
• Mat. 22.32.
• VI.
• Luc. 14.26.
• Luc. 9.60.
• Mat. 10.37.
• VII. How Pa∣rents to be lov'd.
• VIII. When Pa∣rents not to be obey'd.
• Act. 5.29.
• IX. What it is to Honor.
• X. How sitly the word Honor is here us'd.
• XI. First, They are call'd Fathers that beget.
• Secondly, The Prelats of the Church and Priests.
• 1 Cor. 4.14.
• Ecclus 44.1.
• Thirdly Magistrat. ••••
• Fourthly, Tutors and Masters.
• Fifthly, The Aged.
• XII. Why Pa∣rents are to be honor'd.
• Here there are Ten Reasons.
• XIII. Here is rightly men son made of Mother.
• XIV. The first Honor due to Parents.
• Gen. 46.19.
• 3 Reg. 2.19.
• The Second.
• The Third.
• Prov. 1.8.
• Eph. 6.1.
• Col. 3.20.
• Gen. 12.9.
• Hier. 15.9.
• The Fourth.
• The Fifth.
• The Sixth.
• Mat. 15.4.
• The Se∣venth, and of great mo∣ment.
• The Eighth and last.
• XV. Others also who are call'd Fa∣thers, to be honor'd.
• XVI. Prelats and Priests how to be ho∣nor'd. 1 Tim. 5.17.
• First.
• Gal. 4.15.
• Secondly.
• 1 Cor.9.7.
• Ecclus 7.33.
• Thirdly. Heb. 13.7.
• Mat. 25.
• XVII. Honor to be given to o∣ther great Men. Rom. 13.1. 1 Tim. 2.2. 1 Pet. 2.12.
• XVIII. Princes to be honor'd wi••h a kind of divine Honor.
• XIX. When wicked Princes are to be obey'd.
• Ps. 119.7.
• XX. When they are not to be obey'd.
• XXI. The Re∣ward of this Command∣ment pro∣pos'd.
• XXII. This pro∣mis'd Re∣ward to be explain'd. 1 Tim. 4.8
• XXIII. This no small Re∣ward.
• Deut. 5.16.
• Eph. 6.5.
• XXIV. Many obe∣dient Chil∣dren enjoy not this Re∣ward, and why.
• The First Reason.
• Sap. 4.10.
• The Second.
• Isa. 57.1.
• The Third.
• XXV. Ungrateful Children to be pu∣nish'd grie∣vously.
• Exod. 21.26. Levit. 20 29. Prov. 19.26. Prov 20 20. Prov. 30.17
• 2 Reg. 18.4.
• XXVI. How they are punish'd that obey'd nor the Priests.
• XXVII. The Duty of Parents to∣ward their Children.
• Dan. 13.3.
• XXVIII. Parents to beware of three things. The First. Col. 3.21.
• The Second.
• 1 Reg. 4.18.
• The Third.
• Tob. 4.
• I. How profi∣table it i•• to explain this Com∣mandment.
• II. How neces∣sary.
• Gen. 9.5.
• Matth. 5.22.
• III. How this Command¦ment to be heard.
• IV. This Com∣mand plea∣sant to be heard.
• V. Two things here com∣manded.
• VI. What kil∣ling not for∣bidd'n here. First. Exod. 12. throughout.
• Secondly.
• Psal. 108.8.
• Thirdly.
• Fourthly.
• Exod. 23.26.
• Fifthly.
• Deut. 19.
• VII. Two Cases to be ob∣serv'd.
• The First.
• The Second.
• Sixthly.
• VIII. What Kil∣ling is for∣bidden here.
• IX. Who for∣bidden to kill.
• X. Who may not be kill'd.
• XI. None may kill himself.
• XII. Every way of killing forbidden.
• XIII. None may be angry at, nor kill an∣other.
• XIV. This place of the Go∣spel ex∣plain'd.
• XV. What Anger not forbid∣den.
• 1 Cor. 6.17.
• XVI. The perfect Observation of this Com∣mandment.
• XVII. How many offend a∣gainst this Command∣ment.
• XVIII. The Curat's Duty.
• XIX. How great a Crime it is to kill a Man.
• Gen. 9.6.
• XX. Murderers injure God himself.
• XXI. How prone Man is to Murder. Psal. 13.36.
• XXII. The end and scope of this Command∣ment. Mat. 5.24.
• XXIII. Catholic Charity command∣ed.
• XXIV. Hatred for∣bidden. 1 Joh. 3.5.
• Offices of Love com∣manded.
• Patience. Luc. 21.19.
• XXV. Offices of Kindness.
• XXVI. Kindness to be shew'd towards our enemies. Mat. 5.44. Rom. 18.20.
• XXVII. Long-suf¦fering and Gentleness.
• XXVIII. A chief Of∣fice of Cha∣rity to for∣give.
• XXIX. Forgetting of Injuries, to be incul∣cated.
• XXX. Three Ar∣guments for this pur∣pose. The First.
• Job. 1.28.
• XXXI. Gods good∣ness in in∣flicting Pu∣nishments.
• XXXII. How they are to be accounted that perse∣cute us.
• Gen. 45.8 2 Reg. 16.10.
• Tom 3 in Hom. Quod nemo laedi∣tur nisi a seipso.
• The second Argument.
• Two Ad∣vantages. The First. Matth. 18.33.
• The second Advantage Matth. 5.46.
• The third Argument.
• XXXIII. The per∣verseness of Hatred.
• XXXIV. The attend∣dants of Hatred. 1 Joan. 2.11.
• XXXV. Hatred the Devils Sin. Joh. 8.
• XXXVI. Remedies against Ha∣tred.
• The First.
• Luc. 23.4.
• Heb. 12.24.
• The Second.
• Ecclus. 7.40.
• I. Why this Command∣ment plac'd in this O••der.
• II. This Com∣mandment to be ex∣plain'd with caution.
• III. The Divisi∣on of this Command∣ment. The first Part for∣bidding.
• The other part requi∣ring.
• IV. What Adul∣tery is.
• V. All impure Lust forbid∣den here.
• VI. The Scri∣ptures con∣firm this Command∣ment. Gen. 38.24. Deut. 23.16.
• Tob. 4.13.
• Ecclus. 41.25.
• Matth. 25.19.
• 1 Thes. 4.19.
• 1 Cor. 5.9
• 1 Cor. 6.18.
• Eph. 5.3.
• 1 Cor. 6.9.
• VII. Why Adul∣tery especi∣ally for∣bidd'n.
• VIII. Even the inward Lust of the Mind is here for∣bidd'n.
• Matth. 18.
• IX. Things to be observ'd by the Cu∣rats.
• Ses. 24. c. 24. de re∣form.
• X. Chastity to be kept by every one in his conditi∣on.
• XI. Remedies to be propos'd against •• Lust.
• XII. Remedies against un∣clean Thoughts. The First.
• The Second.
• 1 Cor. 5.18.
• 1 Thess. 4.5.
• The Third.
• •• Cor. 6.17.
• The Fo••rth. 1 Cor. 6.17.
• XIII. The great Injustice of A ul••ery. •• Cor. 7.
• XIV. The notable Filthiness of Adultery.
• Prov. 6.32, 33.
• XV. The punish∣ment of A∣dultery.
• XVI. Examples of the Punish∣ment of A∣dultery.
• XVII. Adulterers blinded and become foolish in all things.
• Examples.
• 3 Reg. 11.
• Hos. 11.
• XVIII. Antidotes a∣gainst Lust. The First.
• The Second. Hier. 5.7.
• Luc. 21.34.
• Eph. 5.18.
• The Third.
• Mat. 5.32.
• Job. 31.1.
• The Fourth.
• Ecclus 9.8
• Let the Cu∣rat observe thi••
• 1 Pet. 3.3.
• 1 Tim. 2.1.
• The Fifth.
• 1 Cor. 15.53.
• The Sixth, & Seventh.
• The Eighth, Ninth, Tenth, Ele∣venth, and Twelfth.
• XIX. God gives Chastity to them that •• ask it.
• XX. Other Anti∣dotes.
• 1 Cor. 9.15.
• Rom. 13.14.
• I. The ancient of the Church's inculca∣ting this Command∣ment. Rom. 2.21.
• II. The profita∣bleness of this manner.
• III. The Curat's Duty in this Case.
• IV. Herein Gods Love towards us is manifest∣ed.
• V. How wil∣lingly we are to obey this Com∣mandment.
• VI. This Com∣mandment divided into two Parts.
• VII. What is here under∣stood by Theft.
• 1 Cor. 6.10.
• VIII. Robbery or Rapine worse than Theft.
• IX. Why that name of Theft is here used.
• X. The various kinds of Theft.
• Theft.
• Pecculatus.
• Man-steal∣ing.
• Sacriledg.
• XI. The will of Stealing forbidd'n.
• Matth. 15.19.
• XII. Theft a grievous Sin.
• 1 Cor. 6.10.
• XIII. The mis∣chiefs fol∣lowing Theft.
• XIV. The necessi∣ty of Resti∣tution.
• XV. How diffi∣cult Re∣stitution is.
• Abac. 26.
• XVI. Many kinds of Theft.
• Who are Thieves. First.
• Secondly.
• Deut. 25.17.
• Levit. 19.35.
• Prov. 20.32.
• Thirdly.
• Fourthly.
• Fifthly.
• Sixthly.
• Seventhly.
• 1 Tim. 6.9.
• Matt. 7.22.
• Tob. 4.16. Luc. 6.31.
• XVIII. The First kind of Ex∣tortion or Robbery.
• The Second.
• The Third.
• XIX. What Usu∣ry is.
• Ezec. 18.8.
• Luc. 6.31.
• XX. Usury a hateful Crime.
• The Fourth kind of Robbery.
• The Fifth.
• Psal. 36.12.
• The Sixth.
• Exod. 22.26, 27.
• The Seventh.
• XXI. Of Restitu∣tion.
• XXII. Who are bound to Restitution.
• First, Those that com∣mand Theft.
• Secondly. Th••se that perswade to it.
• Thirdly. Those that consent to it.
• Fourthly. Those that partake od it. Psal. 49.
• Fifthly. Those that do not hin∣der it.
• Sixthly. Those that do not di∣scover it.
• Seventhly. Those that protect the Thief.
• Eighthly. Those that com nend him. Ninthly.
• XXIII. Of Works of Mercy.
• XXIV. Motives to persuade to Mercy. The First.
• The Second. Luke 6.38.
• The Third.
• Mar. 10.29.
• The Fourth. Luc. 16.9.
• XXV. We must lend freely for nothing.
• Luc. 6.34.
• Psal. 111.5.
• XXVI. We must la∣bor to re∣lieve the Poor.
• 2 Thess 5.7. 1 Thess. 4.••1.
• Eph. 4.25.
• XXVII. We must have fru∣gally.
• 1 Thess. 2 9.
• XXVIII. How to re∣sist Theft and Rob∣bery.
• Amos 8.5, ••.
• XXIX. How Men are to be exhorted to liberality.
• XXX. Theft or Rapin has no excuse.
• XXXI. The vain excuse of great Men.
• XXXII. How great Men are to be re∣duc'd from Rapin.
• Isay. 1.
• XXXIII. Another vain excuse of Noble∣men.
• Eccles. 5.17.
• XXXIV. How in••uri∣ous the Thief is to God.
• XXXV. The dange∣rous excuse of others
• XXXVI. Another excuse to be con∣demn'd. Ephes. 4.18.
• XXXVII. The base excuse of others.
• XXXVIII. Another vain ex∣cuse.
• XXXIX. Another foolish ex∣cuse.
• Math. 9.18.
• I. The fre∣quent ex∣plication of this Com∣mandment necessary. Jac. 3.2.
• II. The vice of the Tongue very exten∣sive. Psal. 11.5.31.
• III. The Tongue the instru∣ment of innumera∣ble mis∣chiefs.
• IV. How this Command∣ment to be receiv'd.
• V. In this Command∣ment are two Laws. Forbidding, Command∣ing.
• Ephes. 4.15.
• VI. What this Command∣ment for∣bids.
• Matth. 18.
• VII. Who is said to be our Neighbor.
• VIII. It is wicked to bear false Witness against Enemies.
• IX. Unlawful to bear false Witness against ••••les self. Lib. 2 de civit. Dei. c. 20.
• X. For Friend∣ship's sake we may not bear false Witness.
• 1 Cor. 1.5.
• XI. He that fa∣vors one, hurts ano∣ther.
• XII. How dan∣gerous it is to make use of false Witnesses.
• XIII. To bear false Wit∣ness is inju∣rious even to the per∣son that gives it.
• XIV. The lies of Lawyers forbidd'n.
• XV. To Witness a Falshood, every where for∣bidd'n. Levit. 19.11.
• Psal. 5.7.
• XVI. The vice of Detraction detestable.
• Psal. 100.5.
• Jac. 4.11.
• An Exam∣ple. Hester. 13.
• XVII. Who are Detractors.
• First.
• Secondly.
• Thirdly.
• Fourthly.
• Fifthly.
• Sixthly.
• Lev. 19.6.
• Seventhly. Flatterers.
• Isa. 5.20.
• Ps. 140.5.
• The First kind of Flattery.
• 1. Reg.
• Marc. 12.14.
• The worst sort of Flat∣tery.
• Eighthly. The Author of Libels.
• XVIII. A merry Lie forbid∣den.
• Ephes. 4.25.
• Note the Reason.
• XIX. All dissem∣bling for∣bidd'n.
• XX. The other part of the Command∣ment.
• XXI. A Judg cannot con∣demn one not subject to him. Rom. 14.4.
• Act. 7 59. Act. 16.37.
• XXII. What is re∣quired of Judges.
• John 7.19.
• XXIII. The Guilty being ask'd by the Judg, ought not to lye.
• Jos. 7.19.
• XXIV. The Wit∣nesses chief∣ly con∣cern'd here.
• XXV. The chief use of Wit∣ness-bear∣ing.
• XXVI. When we may con∣ceal the Truth.
• XXVII.
• XXVIII. What is re∣quir'd of Counsel∣lors.
• XXIX. What re∣quir'd of Officers and Sollicitors.
• XXX. Things to be aganst Lying.
• Joh. 8.44.
• Secondly.
• Thirdly.
• Prov. 6.
• Fourthly.
• Fifthly.
• Jac. 3.6.
• Sixthly.
• Seventhly.
• Eighthly.
• XXXI. How a Lye is incurable.
• Let Slande∣rers ob∣serve this.
• XXXII. How great hurt comes of Lying.
• XXXIII. Pratling discom∣mended.
• XXXIV. The first Excuse of a Lye to be rejected.
• The second Excuse null.
• Rom. 12.17.
• The third Excuse vain.
• The fourth Excuse foolish.
• The fifth Excuse ri∣diculous.
• The Sixth Excuse evil.
• Two other Excuses to be remov'd.
• Matth. 12.26.
• I. The force and extent of these Command∣ments.
• II. Why these two Com∣mandments here deli∣ver'd toge∣ther.
• III. The diffe∣rence of the Ninth and Tenth Com∣mandments.
• IV. The neces∣sity of these Command∣ments. The first Necessiy.
• Matth. 5.
• V. The Second Necessity.
• VI. Why God added these two Com∣mandments to the rest.
• VII. For our sake these Command¦ments were added.
• VIII. God's Law is to be o∣b••v'd not only in our outward, but in our in∣ward Acti∣on••.
• A singular Similitude.
• Rom. 7.••.
• IX. All Concu∣piscence is not here for∣bidden.
• X. What Con∣cupiscence is.
• XI. Harmless Concupi∣scence.
• XII. Concupi∣scence cor∣rupted by Sin.
• XIII. The Advan∣tages of a right Con∣cupiscence. The First.
• The Second.
• The Third.
• Rom 7.20.
• Exod. 10.16.
• Gal. 5.10.
• XIV. Two good sorts of Concupi∣ence.
• XV. What Con∣cupiscence is here for∣bidden.
• XVI. The Concu∣piscence of the Flesh explain'd.
• XVII. Reasons why Con∣cupiscence is forbid∣den. The First. The Second.
• Deut. 7.26.
• The Third.
• XVIII. This Con∣cupiscence is Sin, and when it is committed.
• Jac. 1.14.
• XIX. The Scope of the Ninth and Tenth Command∣ments.
• Eccl. 3.5.
• Esa. 5.8.
• XX. The Words expounded.
• XXI. What House here signi∣fies.
• Exod. 1.21.
• XXII. What is here meant by coveting another's Hou e.
• XXIII. What by Ox and Ass.
• XXIV. What by Servant.
• XXV. They that serve others are not to be entic'd away.
• XXVI. Why here is mention made of Neighbor.
• XXVII. He that de∣sires to buy other Mens Goods does not sin.
• XXVIII. The Law of not covet∣ing another Mans Wife explain'd.
• XXIX. Why this Law was made.
• XXX. A gri••vous Sin to covet another Mans Wife.
• XXXI. Or a Wo∣man be∣troth'd to another.
• XXXII. Or a Virgin consecrated to God.
• Note this Case.
• Gen. 12. & 20.
• XXXIII. Remedies against hurtful De∣sires.
• XXXIV. The other part com∣manding.
• XXXV. What the Will of God towards us, is.
• XXXVI. The Anti∣dotes of evil Desires. The First.
• Rom. 6.12.
• The Second.
• Jac. 1. 2 John 2.16.
• The Third.
• The Fourth.
• XXXVII. These are guilty of this Vice of Covetous∣ness. First.
• Secondly.
• Thirdly.
• Fourthly.
• Fifthly.
• Sixthly.
• Seventhly.
• Eighthly.