the Church was signifi'd Mat. 13.17 Mat. 13.24 Luc. 3.17 Mat. 15.12 being compar'd to a City built upon a Mountain which may be seen every where for seeing that all must obey her it is necessary that she be known Nor does she contain the Good only but the Bad also as the Gospel in many Parables teaches as when it commemorates that the Kingdom of Heaven that is the Church Militant is like to a Draw-net let down into the Sea or to a Field in which Tares were over-sown or to a Treshing-flore in which is contain'd the Corn with the Chaff or to the Ten Virgins whereof some were Wise some Foolish Gen. 7. And long before also in Noah's Ark in which not only those living Creatures which were Clean but the Unclean also were shut up together we may behold the figure and similitude of this Church But tho Catholic Faith truly and constantly affirms that both the Good and Bad do belong to the Church yet from the same rules of Faith the Faithful ought to be taught that there is a far different reason and account of either part For as the Chaff upon the Threshing-flore is mingled with the Corn or as sometimes dead members remain joyn'd to the Body Eph. 4.4 so also are Wicked Men contain'd in the Church Whence it comes XII Who are shut out of the Church that there are but three sorts of men only sut out of her First Infidels and then Heretics and Schismatics and lastly Excommunicate persons The Ethnics because they never were in the Church nor ever knew her nor were made partakers of any Sacrament in the Christian Society and the Heretics and Schismatics because they have fallen off from the Church nor do they belong to the Church any more than Vagabonds or Renegadoes belong to an Army from which they ran away Yet it is not to be deny'd but that they are in the power of the Church as those who may be judg'd by her and condemn'd with an Anathema Lastly The Excommunicate persons also in that by the judgment of the Church they are turn'd out of her they belong not to her Communion till they repent But as concerning the rest even the Wicked and Ungodly persons it is not to be doubted but that they yet continue in the Church And this is diligently to be taught the Faithful that if it chance the life of the Prelates to be wicked yet the Faithful are to assure themselves that they are in the Church that therefore they lose nothing of the power And then the Parts of the Universal Church are us'd to be signifi'd by the name of the Church XIII Private Families Pastors and Sacred Places also call'd the Church 2 Cor. 1.1 1 Cor. 16.19 Col 4.16 1 Thes 1.1 Rom. 6.4 Mat. 18.17 as when the Apostle names the Church which is at Corinth Galatia Laodicea Thessalonica and he also calls the Private Families of the Faithful Churches For he commands the Church in the House of Priscilla and Aquila to be saluted And in another place Aquila and Priscilla says he salute you much in the Lord with his domestic Church Also writing to Philemon he uses the same word Sometimes also by the name Church are signifi'd the Prelates and Pastors thereof If he bear not thee says Christ tell it to the Church in which place are design'd the Rulers of the Church And the Place also where the people meet together either to the Sermon or for the sake of any other sacred matter is call'd the Church But especially in this Article the Church signifies the Multitude of Good and Bad together and not those only who govern but those also who ought to obey And then the Properties of this Church are to be open'd to the Faithful XIV The Properties of the Church whereby they may know how great a Benefit God bestows on them who happen to be born and brought up in her Her First Property therefore is describ'd in the Creed of the Fathers First That she be One Cant. 6.8 that she is One My Dove is One says he my Beautiful One is One. But now so great a multitude of Men as is scatter'd far and wide is call'd One for those reasons which are written by the Apostle to the Ephesians for he preaches that there is only One Faith One Lord One Baptism Eph. 4.4 and there is also One Ruler and Governor Invisible which is Christ Ephes 1.21 whom the Eternal Father has made Head over all his Church which is his Body But the Visible Governor is He XV. A Visible Head necessary for the Churches Unity who by Lawful Succession possesses the Chair of Peter the Prince of Apostles of whom this was the approv'd Sentence and Judgment of all the Fathers that this Visible Head was necessary both to settle and preserve the Unity of the Catholic Church Which thing St. Hierom well saw and wrote against Jovinian in these words There is One elected that a Head being constituted the occasion of Schism might be taken away And to Damasus Let Envy slack let the ambition of the Roman Pride be gone I speak to the Successor of the Fisher and the Disciple of the Cross following no Chief but Christ I am consociated to your Holiness i. e. in Communion of Peters Chair I know that the Church is built upon that Rock Whosoever shall have eaten the Lamb without This House is profane If any one be not in Noahs Ark he shall perish by the prevalence of the Flood Which also was long before prov'd by Irenaeus and Cyprian Iraeu lib. 3. contra Haeres c. 3. B. Cypr. de Simpl Prelat in principio fere who speaking of the Unity of the Church says The Lord says to Peter I O Peter say to thee that thou art Peter and upon this Rock I will build my Church He builds his Church upon One And tho after his Resurrection he gave part of this Power to all the Apostles and said As the Father sent me I also send you receive ye the Holy Ghost yet that he might manifest Vnity He by his own Authority dispos'd the Original of that same Vnity which was to begin in One c. And then Optatus of Milevis says Optatus initio lib. 2. ad Farmen It cannot be charg'd upon you as of ignorance seeing you know that in the City of Rome was first plac'd by Peter the Episcopal Chair in which Peter the Head of all the Apostles sate In which One the Vnity of the Church has been kept of all lest the other Apostles should challenge every one his own severally so that now he is a Schismatic and a Prevaricator who puts up another Chair in competition with this single one And afterwards St. Basil has left in writing thus Basil hom 29. quae est de poenit Peter is put in the Foundation for he said Thou art Christ the Son of the Living God and he receiv'd
the Ark to escape drowning in the Flood This is to be taught as a most certain rule whereby the true Church may be discern'd from the false And we may also know the true Church from its Original XVIII Another Rule yo know the True Church from the False which it has from the Grace reveal'd by the Apostles For her Doctrine is True not New not lately sprung up but long ago deliver'd by the Apostles and dispers'd through all the World and hence it is that none can doubt That the impious Doctrines of Heretics are far different from the Faith of the Church seeing they are against that Doctrine of the Church which has been preach'd from the Apostles to this day And therefore that all may understand which is the true Catholic Church the Fathers by Divine Inspiration have added this word APOSTOLIC Of the marks of the True Church see August contra Epist Fundamenti c. Tertul. lib. toto de Praescript For the Holy Ghost who presides in the Church governs it by no other than Apostolical Men. Which Spirit was first given to the Apostles and afterwards by the infinite goodness of God has always continu'd in the Church But as this One Church cannot err in the delivery of Faith and Discipline of manners XIX Why the Church is call'd Apâ—stolic Aug. contra Crescen lib. 1. c. 33. seeing she is govern'd by the Holy Ghost so it must needs be that all others which falsely claim to themselves that Name and being also led by the Spirit of the Devil are most dangerously out of the way both in Doctrine and Practice But because the Figures of the Old Testament have a great influence to stir up the minds of the Faithful to call to remembrance those excellent things XX. Two figures of the Church for which cause chiefly the Apostles us'd them The Curat may not pass over that part of Docrine also which is so profitable And amongst these The First Gen. 6. Noahs Ark has an excellent signification which for this reason only was made by Gods command that there might be left no room to doubt but that it signifies the Church Which God has so constituted That whosoever by Baptism enters therein may be safe from all danger of eternal Death But they who were out of it as it happen'd to them who were not receiv'd into the Ark were overwhelm'd with their own wickedness Another Figure is that great City Jerusalem The other under the Name whereof many times the Holy Scriptures understand the Holy Church to wit That in her alone it is lawful to offer Sacrifice Because also in the Church of God only and no where else the true Worship and the true Sacrifice which can any ways be pleasing to God may be found And now in the last place XXI The Church to be believ'd by Faith and bow concerning the Church it must be taught After what manner that we are to believe the Church belongs to the Articles of Faith For tho any one perceives by reason and sense That the Church i. e. that Company of Men is in the World which are dedicated and consecrated to Christ our Lord Nor does there seem any need of Faith to conceive this when neither Jews nor Turks do at all doubt of it Yet those Mysteries which as has already been declar'd in part and partly will be said further in he Sacrament of Orders are contain'd in the Holy Church of God that mind which is illuminated by Faith only and not convinc'd by any reasons can understand Seeing therefore that this Article no less than the rest quite surpasses the strength and reach of our understanding We very rightly confess That we come not to know the Church's Original Gifts and Dignity by Huaman Reason but behold them with the Eyes of Faith For neither were Men the Authors thereof XXII Who the Author of hte Church Ps 89.5 but the very Immortal God who has built it upon a most firm Rock as the Prohet witnesses The most High has sounded it For which reason it is call'd Gods Inheritance and the people of God And the Power it has is not of Man but given her by the gift of God Wherefore as by the mere Power of Nature we cannot attain to her so also by Faith only we understand That in the Church are the Keys of the Kingdom of Heaven and that to her is given Power to Forgive Sins to Excommunicate and to consecrate the true Body of Christ and then that the Citizens which belong to her Heb. 13.14 have not here a lasting City but seek one to come It is necessary therefore to believe XXIII We must believe the Church but not in the Church Aug Ser 1.31 de Temp. That there is One Holy and Catholic Church For so we believe the Three Persons of the Trinity the Father the Son and the Holy Ghost as to place our Faith In them But now changeing the manner of speaking we profess to believe the Holy not In the Holy Church That by this different way of speaking God who is the Author of all things may be distinguish'd from the things which were created and to acknowledg that all those excellent benefits which are bestow'd on the Church were receiv'd of the Divine Goodness The Communion of Saints When S. John the Evangelist wrote to the Faithful XXIV This part of the Article to be diligently explain'd 1 Joh. 1.13 of the Divine Mysteries why he taught them therein he gives this Reason That you also says he might have Fellowship with us and our Fellowship is with the Father and with his Son Jesus Christ This Fellowship is plac'd in the Communion of Saints of which we are to speak in This Article And would to God in explaining hereof Aug. in Joan Trâ—act 32. the Teachers of the Church would imitate the diligence of Paul and the other Apostles For it is not only a kind of Interpretation of the former Article and a Doctrine full of profit and advantage but it also shews what the Use of those Mysteries is which are contain'd in the Creed For we are to search into and learn all those things for this end that we may be admitted into this so blessed and glorious a Fellowship of the Saints and being once admitted consequently to persevere Coloss 1.12 giving Thanks with Joy to God the Father who has made us worthy to partake of the Lot of the Saints in Light Firft therefore XXV Wherein is plac'd the Communion of Saints the Faithful are to be taught That This Article is as it were a kind of Explication of that which goes before concerning One Holy Catholic Church For the Unity of that Spirit by which she is govern'd causes that whatsoever the Church has is Common For the Fruit and Benefit of all the Sacraments belongs to all the Faithful by which Sacraments as by Sacred Bands they are coupl'd and joyn'd with Christ
to three Heads 176 The Ceremonies and Rights of Confirmation 192 The Ceremonies us'd at the Sacrament of Penance 261 The Ceremonies us'd in the Sacrament of Extream Unction 286 A Character the Effect of three Sacraments 143 What a Character performs 144 Christ's Spiritual Kingdom 34 Christ from his different Natures took different Properties 36 Why Christ call'd our Lord. ibid. Christ not call'd the Son of God by Adoption but by Nature 41 Christ came of David according to the Flesh 42 Why Christ call'd the last Adam ibid. Christs Humility an Example fitted for the beating down our pride 44 Christs Birth teaches us a saving Lesson ibid. Christ's Blood washes away our Sins 105 Christ the Author of all the Sacraments 139 Christ is our Brother 480 Christ's Resurrection destroys not his Brotherhood with Men. ibid. How Christ reigns in us 493 For Christ's sake we must be willing to be counted Fools 504 We must imitate Christ in submitting our Will to Gods Will. ibid. Christ our Lord is Bread 517 The Mystery of Christ's Passion evidently shews Gods Power and Goodness 519 Under the Protection of Christ's Passion we get Pardon of our Sins 525 Christians have all the same Spiritual Original 481 The Knowlege of a Christian comprehended under one Head 5 8 Wherein the Labor of a Christian Teacher ought to be imploy'd 5 Wherein Christian Wisdom differs from that of the World 16 How much a Christian is bound to Christ 37 By the Name Church what is properly to be understood 86 The Difference between Church and Synagogue Pag. 87 The Church call'd by many Names 88. Why the Church call'd Militant and Triumphant 89 The Figures and Similitudes of the Church 90 Who are shut out of the Church ibid. The Properties and Prerogatives of the Catholic Church 91 c. The visible Head of the Church 92 The Unity of the Church 93 The Church call'd Holy 94 The Church is Catholic 95 A certain Rule to know the the true Church from falfe ones 96 The Church is Apostolic ibid. The Church cannot err ibid. Without the Church there is no true Worship 97 God is the Author of the Church 98 We understand by Faith that the Church has the Keyes of the Kingdom of Heaven ibid. Why we say believe the Church and not in the Church ibid. The Name of Clerk whence deriv'd 300 VVhence the Clerk's Crown had its beginning and what it signifies ibid. The first Commandment of the Decalogue 338 The Reason of the Order of the Commandments 342 A double Precept contain'd in the first Commandment 342 The first and greatest of all the Commandments 343 VVho break the first Commandment ibid. In the first Commandment is not forbidden the Art of Graving Painting or Limning 348 VVhy the first Commandment separate from the second 356 VVhat is forbidden and commanded in the second Commandment 357 The use of that Command about loving our Parents is very extensive 382 The Ten Commandments grav'd in Two Tables and why ibid. VVhy the Command of loving our Parents expresses our Mother 386 VVhy the two last Commandments are joyn'd together 439 A two fold necessity of the two last Commandments ibid. Communion one of the names of the Eucharist 195 Before Communion what Preparation ought to be and how necessary it is 225 One Preparation to the Communion is to have Peace with all 226 Another is to love God 227 All ought to Communicate at least at Easter ibid. VVhy the Church approv'd the practise of Communicating in one Kind only Pag. 231 What things are common to three Divine Persons and what are not common 39 Concupiscence remains in the Regenerate but has not truly the Nature of Sin 167 Evil Concupiscence the Root of all Evil. 438 Concupiscence of other Mens Goods and Wife how it differs 439 What Concupiscence is 441 The Power of Concupiscence not always to be accounted vicious ibid. The Power of Concupiscence implanted in us by Nature yet by God's Appointment ibid. The Concupiscence of our First Parents corrupted by Sin ibid. The Power of Concupiscence if moderated is profitable ibid. Why S. Paul call'd Concupiscence Sin 442 What is meant by Thou shalt not covet 443 Another's Wife not to be coveted 445 Not to covet another's Wife what it signifies ibid. How dangerous it is to covet another's Wife ibid. Who are most guilty of Concupiscence 448 The Antidotes of evil Concupiscence 447 How Concupiscence is known to be a Sin 44â— Covetous Men reprehended Pag. 443 Whence Confidence in God begins 467 Confidence in God is increas'd by calling him in Prayer Our Father ibid. How we come to have Confidence in Prayer ibid. The Creed divided into Four Parts 14 Confession of Sins and the Necessity of it 262 why instituted ibid. its Profitableness 258 its Vertue and Nature ibid. its Definition ibid. its Rites and Ceremonies 259 it is call'd an Accusation and why 261 The Ecclesiastical Judgment made in Confession is far unlike to the Civil Judgment ibid. Confession instituted by Christ of his Goodness and Mercy 258 A Figure of Confession ibid. Whom the Law of Confession obliges 263 At what Age a Child is requir'd to confess ibid. When Confession is to be iterated 26â— Who the due and lawful Minister of Confession 267 In Confession Sins are not to be excus'd 270 The Fault of them that dare not for shame confess their Sins ibid. Diligent search is to be made in our Conscience for Sin Pag. 271 When a Confessor ought to send back a Penitent ibid. The Sacrament of Confirmation 181 The Name of Confirmation ib. Confirmation is truly a Sacrament 182 The Sacrament of Confirmation very different from that of Baptism 183 The Original of the Sacrament of Confirmation 184 Christ the Author of the Sacrament of Confirmation ib. The Sacrament of Confirmation why call'd Chrism ibid. The Matter of Chrism ibid. Chrism made by Consecration of a Bishop ibid. Why Chrism made of Oyl and Balsom 185 When and with what Ceremonies Chrism is made 185 186 The Form of the Sacrament of Confirmation ibid. In Confirmation Three things to be observ'd ibid. The proper Ministers of the Sacrament of Confirmation 187 Why a Godfather requir'd at Confirmation 188 The Assinity contracted with Godfathers at Confirmation ibid. What Age they ought to be that are to be confirm'd 189 The Sacrament of Confirmation belongs equally to all the Faithful Pag. 189 The Adult receiving Confirmation ought to grieve for their Sins 190 The Sacrament of Confirmation gives new Grace ibid. Whence the Word Confirmation deriv'd 191 The Effects of Confirmation 190 c. Confirmation cannot be iterated 192 The Rites and Ceremonies of the Sacrament of Confirmation ibid. When chiefly the Sacrament of Confirmation is administred 193 What Contrition is 250 Contrition is not only a new Life but the hatred of a Life misled and the Expiation we ought to make ibid. The Vertue and Efficacy of Contrition ibid. The Grief of Contrition how vehement it ought to be 252
him to attain to by any human understanding it was necessary that he receive the knowledg thereof from God Now this knowledg is nothing else but Faith by vertue whereof it comes to pass that we assuredly hold that for truth which the authority of our most holy mother the Church approves as deliver'd by God For the faithful can by no means doubt of those things whereof God who is the very truth it self is the author Whence we perceive how great a difference there is betwixt this Faith which we have towards God and that which we bear towards the writers of human stories Now tho Faith extends very far and disters both in greatness and dignity for thus we read in holy Scripture Matt. 14.31 Luc. 17.5 Gal. 5.6 Jam. 2 14. Wherefore didst thou doubt O thou of little Faith and Great is thy Faith And Increase our Faith So Faith without works is dead And Faith which works by charity Yet in kind it is the same thing And the same definition or description and reason does agree to the different Degrees of Faith But how fruitful and advantagious it is to us will be said in the explication of the Articles of Faith Those things therefore which Christians ought chiefly to hold are the same which the Captains and Doctors of Faith the holy Apostles who were inspir'd by the holy Ghost have distinguish'd in the twelve articles of the Creed For when they receiv'd commandment from the Lord to go his Ambassadors into all the World XXVIII Why the creed was composed Mar. 16.15 and to preach the Gospel to every creature they thought fit to compose a form of Christian Faith to the end that all might think and speak the same thing and that there might be no schism or division amongst them 1 Cor. 1.10 whom they call'd to the unity of the Faith But that they might be made perfect in the same mind and in the same judgment This profession of Christian Faith and hope compos'd by themselves the Apostles call'd a Symbol either because it was made up of the various sentences which they severally cast into the common stock or because they wou'd use it as a certain kind of note or character whereby they might easily discover those false brethren who having deserted and withdrawn themselves corrupted the Gospel from those who had bound themselves by oath to fight under Christs Banner THE CATECHISM FOR THE CURATES BY THE DECREE OF THE Council of TRENT PART I. Of the twelve Articles of the Creed I Believ in God There are in Christian Religion many things propos'd to the faithful I. What the Creed contains whereof there must be had either severally or universally an assur'd and firm Faith But then This first of all and necessarily all are bound to believe which as the very foundation of truth God himself has taught us to wit concerning the Unity of the divine Essence and Distinction of the three Persons and their actions and for what special reason they are attributed to them The Curate is to teach that the doctrin of this mystery is briefly comprehended in the Apostles Creed For as our fore-fathers II. The division of the Creed who were both piously and learnedly skill'd in this point have observ'd it seems to be divided into Three principal parts so as in one The First person of the divine nature and wonderful work of the creation is describ'd In the other the Second person and the mystery of man's redemption In the third part is concluded the doctrin of the Third person the head and fountain of our holiness all in various and fit sentences Now those sentences by a kind of similitude often us'd by our fore-fathers we call Articles For as the members of our body are distinguisht by joynts So also in this confession of Faith whatsoever is to be believ'd by us separately and distinctly from another thing we rightly and fitly call an Article ARTICLE I. I Believ in God the Father Almighty I. What this article contains maker of Heav'n and Earth The meaning of these words is this I certainly believ and without any doubting do profess God the Father to wit the first person in the Trinity who by his Almighty power created out of nothing the very Heav'ns and the Earth and all things contain'd in them and having created them he defends and governs them all Nor do I only in heart believ or by my mouth profess but with my utmost endeavour and strongest affection I reach towards him as my supreme and most compleat good This then is a short account of the first Article But because in almost every one of these words there lies hid mighty mysteries the Curate ought to weigh them more diligently that as far as God shall permit the faithful may be brought with fear and trembling to the contemplation of the glory of his Majesty The word Believ does not therefore in this place signifie II. What it is to believ to think to suppose to be of opinion but as the holy Scriptures teach it signifies a most firm and sure assent whereby the mind does firmly and constantly adhere to God in the revelation of his mysteries Wherefore he does rightly believ in the sense here meant who is fully and certainly perswaded of a thing without any doubt or wavering Nor ought any one to think that the knowledg of Faith is less certain III. The assurance of faith because those things which Faith offers to us to be believ'd are not presently beheld For the divine light by which only we perceiv those things although it makes them not so very clear yet it suffers us not to doubt of them For God who commanded the light to shine out of darkness 2 Cor. 4.6 Ibid. 3. he has shin'd in our hearts that the Gospel might not be hid to us as it is to them that perish And now from what has bin already said IV. Faith excludes curiosity it follows That he that has this heav'nly knowledg of Faith is freed from all curious enquiry For when God commanded us to Believ he did not require of us to search narrowly into his divine judgments or to pry into the reason or cause of them but commands us firmly and immutably to Believ And this Belief makes the mind contented in the knowledg of his eternal truth And indeed since the Apostle witnesses That God is true but every man a lyar and since none but an arrogant or impudent fellow will refuse to give credit to a grave and wise person when he affirms any thing for truth but presses him further to prove what he said by reason and witnesses What rashness and folly must it needs be for one that hears the very word of God himself to demand reasons for the heav'nly doctrin of salvation Faith therefore must be held free not only from all doubtfulness but even from the very desire of more certain evidence or
truly call'd Spirit that gives Life or quick'ning Spirit And now what follows VII How the Holy Ghost proceeds from the Father and the Son Who proceeds from the Father and the Son the Faithful are to be taught That the Holy Ghost by eternal procession proceeds from the Father and the Son as from One Principle For this the Rule of the Church from which a Christian may not wander proposes to us to believe and it is confirm'd by the authority of Holy Scripture and Councils For Christ our Lord speaking of the Holy Ghost said Joh. 16.14 He shall glorifie me because he shall receive of mine This same thing is gather'd hence that in Holy Scripture the Holy Spirit is sometimes call'd the Spirit of Christ sometimes the Spirit of the Father One while he is said to be sent by the Father another while by the Son that it may be plainly signify'd that he does equally proceed from the Father Rom. 8.9 and the Son He that has not the Spirit of Christ Gal. 4.6 says S. Paul he is none of his And the same he calls the Spirit of Christ when he says to the Galatians God has sent the Spirit of his Son into your Hearts crying Abba Father In S. Matthew he is call'd the Spirit of the Father Mat. 10.20 It is not ye that speak but the Spirit of your Father Joh. 15.25 And our Lord at his Supper said the Paraclet or Comforter whom I will send to you even the Spirit of Truth which proceeds from the Father he shall bear witness of me And elsewhere That the same Holy Ghost shou'd be sent from the Father Joh. 14.21 he affirms in these words Whom the Father will send in my name From whence when we understand the Procession of the Holy Ghost it is plain That the same Holy Ghost proceeds from Both. And these are the things which must be taught concerning the Person of the Holy Ghost It is needful moreover to teach VIII Of the Attributes of the Holy Ghost that there are certain wonderful Effects and some bountiful Gifts of the Holy Ghost which are said to spring and flow front him as from the everlasting Fountain of Good For tho the works of the most Holy Trinity which are done extrinsically are common to the Three Persons yet many of them are ascrib'd as proper to the Holy Ghost that we may know that they come to us of the immense Love of God For seeing that the Holy Ghost proceeds from the Divine Will as being inflam'd with Love it may be perceiv'd That those Effects which are properly referr'd to the Holy Ghost do spring from the exceeding Love of God towards us Wherefore IX Why the Holy Ghost is call'd a Gift hence it follows That the Holy Ghost is call'd a Gift For by the word Gift is signify'd that which is kindly and freely given without any hope of Reward And then whatsoever good things or benefits are bestow'd on us from God for what have we as the Apostle says 1 Cor. 4.7 which we have not receiv'd of God those things we ought with a pious and thankful Heart to acknowledg were given us by the grant and gift of the Holy Ghost But there are other effects of his For to omit the Creation of the World and the Propagation and Government of created things of which we have made mention in the First Article it was a little before shew'd That the giving of Life is properly attributed to the Holy Ghost and it is so confirm'd by the Testimony of Ezekiel Ezek. 31.6 I will give you Spirit says he and ye shall live And yet the Prophet reckons up the principal Effects of the Holy Ghost X. The Gifts of the Holy Ghost Isa 11.3 Aug. lib. 15. de Trin. c. 18 19. and those which are most especially proper to him The Spirit of Wisdom and Vnderstanding the Spirit of Counsel and Fortitude the Spirit of Knowledge and Piety and the Spirit of the Fear of the Lord. Sometimes also the name of the Holy Ghost is given to those things which are call'd the Gifts of the Holy Ghost Wherefore wisely does S. Austin admonish us to observe when in Holy Scripture there is mention made of this word Holy Spirit that we may discern whether it signifies the Third Person of the Trinity or his Effects and Operations For these two are to he distinguish'd with the same difference wherewith we believe also that the Creator differs from the things he created And these things are by so much the more diligently to be explain'd because from these Gifts of the Holy Ghost we draw Rules of Christian Life and may know whether the Holy Ghost be in us But above all other his bountiful Gifts XI Justifying Grace the Gift of the Holy Ghost that Grace is to be valued which justifies us and signs us with the Holy Spirit of Promise which is the Earnest of our Inheritance for this joyns our Mind to God in the most strict bond of Love whence it comes to pass That being inflam'd with the most ardent study of Piety we begin a new Life and being made partakers of the Divine Nature we are call'd and truly are the Children of God ARTICLE IX J Believe the Holy Catholic Church With how great diligence the Pastors ought to take care to explain the truth of this Ninth Article to the Faithful I. Why this Article is diligently to be explain'd S Aug. in Ps 30. v. 15. it may easily be understood if two things chiefly be consider'd For first as S. Austin witnesses The Prophets have spoken more plainly and openly of the Church than of Christ forasmuch as they foresaw That many more might err and be deceiv'd in this point than in the Mystery of the Incarnation Nor will there be wanting wicked Men who after the imitation of the Ape which fancies it self a Man wou'd profess that they are Catholics and no less wickedly than proudly would affirm the Catholic Church to be only with them And then he who has this Truth settled in a sound Mind shall easily avoid the horrible danger of Heresie For not every one II. Who is truly to be call'd a Heretick so soon as he has err'd in Faith is to be call'd a Heretic But he who neglecting the Authority of the Church stiffly defends his impious Opinions Since therefore it cannot be that any one can defile himself with the Plague of Heresie if he believe those things which in this Article are propos'd to be believ'd let the Pastors be very careful That the Faithful knowing this Mystery and being fortify'd against the Wiles of the Adversary persevere in the Truth of the Faith Now This Article depends upon the Truth of the Former Note Because seeing it has been already shew'd That the Holy Ghost is the Fountain and Giver of all Holiness we now confess That it is He who bestows Holiness on the church
And because the Latins have borrow'd the Name Ecclesia Church III. What is properly to be understood by the name Church from the Greeks after the publishing of the Gospel they transferr'd it to Sacred Matters But what the Meaning of this word is is to be shew'd The word Ecclesia Church signifies a Calling forth Act. 19.39 But Writers afterwards us'd it for a Council and Assembly Nor is it much to the matter whether that people worshipp'd the true God or a false Religion For in the Acts it is written of the Ephesians That when that Scribe had appeas'd the Rabble he said If ye enquire of any other matter it may be resolv'd in a lawful Church or Assembly He calls the Ephesians who were worshippers of Diana a lawful Church Nor are the Gentiles only which knew not God but the Councils also of Evil and Wicked Men sometimes call'd a Church I have hated says the Prophet Ps 25.5 the Church of the Wicked and I will not sit with the Vngodly But then by the common custom of the Scriptures This word is taken to signifie the Christian Common-wealth and the Congregations of the Faithful To wit those who are call'd to the light of Truth and the knowledg of God that casting away the darkness of ignorance and error they may worship the living and true God with Piety and Holiness and to say all in a Word The Church as S. Austin says S. Aug. in Ps 49. is the Faithful People dispers'd throw the whole World Nor are they trivial Mysteries which are contain'd in this Word IV. What Mysteries are contain'd in the word Church For in Calling forth which Ecclesia or Church signifies at first sight shines forth the Benignity and Splendor of Gods Grace and we understand That the Church differs very much from Other Common-wealths For They are establish'd by Human Reason and Prudence But This by the Wisdom and Counsel of God For he has Inwardly call'd us by Inspiration of the Holy Ghost but Outwardly by the Ministery and Labor of the Pastors and Teachers Besides from this Calling V. How the Church differs from a Synagogue what ought to be our end to wit the knowledg and passession of things Eternal he will best perceive who shall have consider'd why in old times the Faithful People under the Law were call'd a Synagogue i. e. a Congregation or flocking together For as S. Austin teaches They had this name given them because after the manner of Cattel to which it is more suitable to flock together they look'd only at earthly and transitory things And therefore rightly is the Christian People call'd not a Synagogue but a Church because despising earthly and mortal things it follows after those things only which are heavenly and eternal There are besides many other Names which are full of Mysteries VI. Other Names of the Church 1 Tim. 3.13 deliver'd to signifie the Christian Common-wealth For it is call'd by the Apostle the House and Building of God but if I tarry long says he to Timothy that thou mayst know how to behave thy self in the House of God which is the Church of God the Pillar and Ground of Truth And the Church is therefore call'd a House First because it is as it were one Family which one Father or Master governs and in which is a communion of all spiritual good things It is also call'd Christ's Flock of Sheep Second whereof he is the Door and Shepherd It is call'd the Spouse of Christ Third 2 Cor. 11.2 I have betrothed you as a chast Virgin to one Husband which is Christ says the Apostle to the Corinthians And the same Apostle to the Ephesians Men love your wives even as Christ loved the Church Eph. 2.5 And of Matrimony This is a great Mystery says he but I speak in Christ and in the Cburch Lastly Fourth Eph. 1.23 Col. 1.24 The Church is call'd the Body of Christ as may be seen in the Epistle to the Ephesians and that to the Colossians And all these severally avail very much to stir up the Faithful to behave themselves worthy of the immense goodness and mercy of God who has chosen them to be his people These things being explain'd VII The Church Militant and Triumphant Aug. Ench. c. it will be necessary to reckon up the several Parts of the Church and to teach the differences of them whereby the people may the better understand the Nature Properties Gifts and Graces of the Church so much belov'd of God and for that cause never intermit to praise the most holy Name of God Now of the Church there are especially Two Parts whereof the One is call'd Triumphant the Other Militant The Triumphant is that most glorious land happy company of the blessed Spirits VIII Which is Triumphant and those who have triumph'd over the World the Flesh and the Devil and being deliver'd and safe from the Troubles of this life enjoy eternal Bliss But the Church Militant is the company of all the Faithful IX Which Militant Aug. lib. 12. de Civ Dei c. 9. which yet live in the earth Which therefore is call'd Militant because she has continual War with those most implacable Enemies the World the Flesh and the Devil Nor is it yet to be thought that there are Two Churches but that of the same Church as was said before there are Two Parts whereof the One is gone before and has already obtain'd the Heavenly Country The Other daily follows till at last being joyn'd with our Saviour she shall rest in everlasting Happiness Now in the Church Militant there are two sorts of Men Good and Bad X. In the Church Militant are both Good and Bad Men. 2 Tim. 2.19 Concil Trid. sess 6. c. 12. Mark this the Wicked being indeed partakers of the same Sacraments profess the same Faith as the Good do but in their Life and Manners are far unlike Now these in the Church are call'd Good who are conjoin'd and knit together not only in profession of Faith and communion of Sacraments but also in the Spirit of Grace and Bond of Charity of whom it is said The Lord has known who are his and Men also may think and conjecture who they are that belong to this number of Pious Men but no one can certainly know And therefore it is not to be thought that Christ our Saviour spake of This Part of his Church when he remitted us to his Church and commanded us to obey Her For since She is out of our knowledge who can be assur'd to whose Judgment we are to fly and whose Authority we must obey The Church therefore includes both the Good and Bad as both the Holy Scripture and the Writings of Holy Men Testifie according to which Sentence is written that of the Apostle Ephes 4.4 There is One Body and One Spirit Now this Church is known XI By what Figures and Similitudes
this Answer that he was a Rock for though he might be a Rock yet he was not a Rock as Christ was for Christ was a Rock truly immoveable but Peter only by virtue of that Rock for God bestows his own dignities upon others Mark this He is a Priest and he makes Priests He is a Rock and he makes a Rock and what things are his he bestows on his Servants Lastly St. Ambrose St. Ambrose says If any one object that the Church is content with One Head and Husband Jesus Christ and needs no other the answer is ready For as we account Christ our Lord not only the Author but the Bestower also of all the Sacraments for He it is that Baptizes and absolves and yet he makes Men the outward Ministers of the Sacraments So he has plac'd over his Church which he governs inwardly with his Spirit a Man to be the Vicar and Minister of his Power For seeing the Visible Church wanted a Visible Head our Saviour accordingly appointed Peter the Head and Pastor of all the Faithful when in most ample expressions he commended to him the feeding of his Sheep that he would have him who succeeded to have plainly the same power of ruling and governing the whole Church Besides XVI The way to preserve Unity for time to come 1 Cor. 12.11 12. Eph. 4.34 there is One and the same Spirit says the Apostle to the Corinthians who bestows Grace on the Faithful even as the Soul does Life on the Members of the Body To preserve which Vnity when he exhorts the Ephesians he says Be earnest to preserve the Vnity of the Spirit in the bond of Peace For as the Body of Man is made up of many Members and all are nourish'd by one Soul which gives Seeing to the Eyes Hearing to the Ears and divers Faculties to the other Senses So the Mystical Body of Christ which is the Church is made up of many Faithful People There is also One Hope Eph. 4.4 as the Apostle testifies in the same place to which we are call'd for we all hope for the same thing to wit Eternal Life and Happiness Lastly There is One Faith which all must hold and profess 1 Cor. 1.10 Let there be no Schisms among you says the Apostle And there is One Baptism which is a Sacrament of the Christian Faith Another property of the Church is XVII The Second That she be Holy 1 Pet. 2.9 First that she is Holy which thing we have learn'd from that place of the Prince of Apostles But ye are a chosen generation a Holy Nation But she is call'd Holy because she is consecrated and dedicated to God for so other things of this kind though they are corporeal are us'd to be call'd Holy when they are given and dedicated to divine worship Of which kind in the Old Law were the Vessels Vestments and Altars In which sense the First-born also who were dedicated to the Most High God were call'd Holy Nor should any one wonder Note that the Church is call'd Holy altho within her are contain'd many Sinners For the Faithful are call'd Holy because they are made the People of God and by receiving Baptism and Faith have consecrated themselves to Christ altho in many things they offend and perform not the things they have promis'd even as they who profess any Trade or Art tho they observe not the rules thereof are yet call'd Tradesmen Wherefore S. Paul calls the Corinthians Sanctifi'd and Holy 1 Cor. 1.2 amongst whom it is manifest there were some whom he sharply reproves as Carnal and charges with many other Crimes She is also to be call'd Holy Secondly because as the Body she is joyn'd with her Holy Head Christ the Lord who is the Fountain of all Holiness from whom are pour'd forth the anointings and riches of Divine Goodness Excellently does St. Austin interpret those words of the Prophet S. Aug. in Ps 85.8 Keep thou my soul because I am Holy He dares says he and the Body of Christ dares and that one Man crying out from the ends of the Earth with his Head and under his Head dares say I am Holy For she receiv'd the Grace of Holiness the Grace of Baptism and of Remission of sins And a little after If all Christians and all the Faithful being baptiz'd in Christ have put him on as the Apostle says Gal. 3.27 As many of you as have been baptiz'd have put on Christ if they are made Members of his Body and yet say that they are not Holy they do wrong to the very Head whose Members they are made Add to this Thirdly That the Church alone has the legitimate worship of Sacrifice and the saving use of the Sacraments by which as by the efficacious instruments of Divine Grace God works true Holiness in us So that whosoever are truly Holy cannot be out of this Church It is plain therefore that the Church is Holy and Holy indeed because she is the Body of Christ by whom she is sanctifi'd and wash'd in his Blood Concerning the Holiness of the Church see Justin Martyr in both his Apologies Tertul. in his Apologie August against Fulgen. c. 17. Greg. Moral b. 37. c. 7. The Third Property of the Church is The Third That she be Catholic S. Aug. Ser. 131. 181. de Tempore that she be stil'd Catholic to wit Vniversal which appellation is truly given her because as S. Austin testifies From the East to the West the Brightness of one Faith is spread abroad For the Church is not as in the Public Affairs of Men or in the Conventicles of Heretics bound to the limits of One Kingdom only or to One sort of Men But she embraces in the Bosom of her Charity all Men whether they be Barbarians or Scythians Servants or Free-men Male or Female Wherefore it is written Apoc. 5.6 10. Thou by thy blood hast redeem'd us O God out of every tribe and language and people and nation and hast made us a kingdom to our God And of the Church says David Ps 2. Ask of me and I will give thee the nations for thine inheritance and the utmost parts of the earth for thy possession And I will remember Ps 86. Rahab and Babylon who shall know me and A man was born in her Besides all the Faithful which have ever been from Adam to this day or who shall be while the World endures and profess the true Faith belong to this very Church Eph. 2.20 which was built upon the foundation of the Apostles and Prophets all which were constituted and founded upon that One Corner-stone Christ who made Both to be One who has proclaim'd Peace to them that are near and to them that are afar off And she is call'd Vniversal for this reason Because all that desire everlasting Salvation are bound to lay fast hold of and to embrace her no otherwise than they who went into
our Wickedness by the Blood of his only begotten Son so that he freely endur'd the Punishment which for our sins we had deserv'd and the Just was condemn'd for the Unjust the Innocent was put to a most bitter death for the Guilty Wherefore when we seriously consider with our selves 1 Pet. 1.18 19. That we were not redeem'd with corruptible things as Silver and Gold but with the precious Blood of Christ as of a Lamb without spot or blemish we shall easily conclude that nothing could possibly come to us more advantagious than this power of forgiving sins which shews the unutterable of Providence of God and his exceeding Love towards us And from this consideration it must needs be X. Mortal Sin how great an Evil. that a mighty advantage redound to us For he that offends God by any mortal Sin whatsoever Merits he before had by the Death of Christ and his Cross he straightway loses all and the Gate of Paradice which before being shut our Savior by his Passion has open'd to all he has shut again against himself Which when we remember we cannot chuse but that the consideration of Mans Misery will extreamly grieve us But if we bend our mind to this admirable Power which God has given to his Church and being confirm'd in the Faith of this Article believe that this Power is offer'd to every one so that being assisted by Gods help he may be restor'd to his former state of dignity then are we forc'd with the highest joy and gladness to exult and give immortal Thanks to God And truly if those Medicines are us'd to seem welcome and pleasant which the skilful and careful Physitian prepares for us when we are sick how much more pleasant ought those remedies to be which the Wisdom of God has appointed for the cure of our Souls and consequently for the recovery of Life and especially when they carry with them not a weak doubtful Hope of Health as those Medicines do which are apply'd to the Body but when they bring most certain Health to those who desire to be heal'd The Faithful therefore are to be admonish'd XI The Benefit of Remission of Sin diligently to be us'd after they have known the dignity of so ample and so excellent a Gift that they study religiously to convert it to their own advantage For it can hardly be that he who makes no use of a thing that is profitable and necessary can be suppos'd not to despise it and specially seeing the Lord has deliver'd to his Church this Power of forgiving sins to this end that all might use this wholsome remedy For as no one without Baptism can be expiated or cleans'd so whosoever is minded to recover the Grace of Baptism which he lost by mortal sin must necessarily betake himself to that other kind of expiation to wit the Sacrament of Penance But here the Faithful are to be warn'd XII The Easiness of obtaining Pardon not to be abus'd Aug. in Joan. Tract 33. lib. 50. Hom. 41. Amb. lib. 2. de poenit c. 1.2 11. that hearing of so large a Power of Pardon and that it is not to be limited to any term of Time not to take encouragement either to sin the more readily or to repent the more slowly For since by the one they are manifestly discover'd to be injurious to and to affront this Divine Power they are unworthy that God should bestow any Mercy upon them and by the other it is much to be fear'd lest being overtaken by Death in vain they confess the Forgiveness of Sins which by their sloth and putting off they have deservedly lost ARTICLE XI THe Resurrection of the Body That this Article has a great influence to establish the truth of our Faith I. How necessary the Belief of this Article This does abundantly evidence that it is propos'd to the Belief of the Faithful not only by the Holy Scriptures but is confirm'd by many reasons also Which since we see it not done in the other Articles of the Creed we may perceive that the Hope of our Salvation is grounded herein as on a most foundation as the Apostle argues 1 Cor. 15.14 If there be no Resurrection of the dead then is not Christ risen again but if Chrst be not risen again then is Our Preaching vain and your Faith is vain In explaining hereof therfore the Curat shall take no less pains and care than the wickedness of many has labour'd to overthrow it For that great and excellent advantages redound to the use of the Faithful by the knowledge hereof will by and by be shew'd But first of all this is to be noted II. Why the Resurrection of Men call'd the Resurrection of the Flesh That in this Article the Resurrection of Men is call'd the Resurrection of the Flesh. And this is not done without good reason For the Apostles would teach what is necessarily to be suppos'd That the Soul is immortal Wherefore lest any one might think that the Soul dy's together with the Body and that Both were to be restor'd to life again seeing that by many places of Holy Scripture it is plainly manifest that the Soul is immortal for this reason in this Article there is mention made of the Resurrection of the Flesh only And tho frequently in Holy Scripture the word Flesh signifies the whole man as in Esaias Isay 40.8 All Flesh is grass and in S. John The word was made Flesh Yet in this place the word Flesh signifies the Body that we may understand that of the Two Parts Soul and Body of which Man is made the One only to wit the Body is corrupted and returns into the Dust of the Earth out of which it was made that the Sout remains uncorrupt But then whereas none can be restor'd to Life III. The Soul not said to rise again 2 Tim. 2.14 unless he had been first dead the Soul is not properly said to rise again And there is mention made of the Flesh to confute that Heresie which during the Apostles life was Hymenaeus and Philetus's who taught that when in Holy Scripture mention was made of the Resurrection it was not to be understood of a Resurrection of the Body but of the soul whereby we rise from the death of sin to an innocent life From these words therefore it is plain that this error is taken away and the true Resurrection of the Body is confirm'd But it is the Curates Part to illustrate and clear this Truth by Examples taken out of the Old and New Testaments IV. How the Resurrection of the Flesh is to be prov'd and out of all other Church Histories For some were restor'd to life by Elilijah and Elisha in the Old Testament others besides those which Christ our Lord rais'd from death by the Holy Apostles and many others 3 Reg. 17.19 4 Reg. 4.34 which Resurrection of many confirms the Doctrine of this Article
For as we believe that many were rais'd from death so must we believe that all shall be call'd again to life But that singular fruit which we ought to gather from Miracles of this kind Mat. 9.24 is this that we give the most certain belief to this Article There are many testimonies which even those Curates which are but indifferently skill'd in the Holy Scriptures may easily meet with but those places which are more clear in the Old Testament Job 19.25 are those we read in Job when he says that in his Flesh he shall see God and in Daniel concerning those who sleep in the dust of the earth Dan. 12.2 That some of them should awake to life everlasting and others to everlasting disgrace And in the New Testament Mar. 22.31 what S. Mathew relates of the dispute our Saviour had with the Sadducees besides what the Evangelists tell us of the last Judgment And hither is to be referr'd what the Apostle has exactly discours'd in his Epistle to the Corinthians and Thessalonians But tho to Faith this thing be most certain V. Similitudes where by the Resurrection is clear'd yet it will be very profitable both by Examples and Reasons to shew that That which Faith offers to be believ'd is not strange to Nature or Humane Understanding and therefore the Apostle to him that asks how the dead should rise again answers 1 Cor. 13.36 Thou Fool that which thou sowest is not quickn'd except it dye first and that which thou sowest thou sowest not that body which shall be but bare grain perhaps of wheat or some other grain but God gives it a body as it has pleas'd him And a little after he says it is sown in corruption it shall rise in incorruption There may be many other similitudes of the like kind added S. Greg. lib. 14. moral c. 21 29 30. as S. Gregory shews For the Light says he is daily as it were by Dying withdrawn from our Eyes and as by Rising again it is recall'd again and that Trees lose their greenness and again as by a kind of Resurrection they are repair'd and the Seed by putrifying dies and again by springing it rises again Besides VI. The Resurrection prov'd by Reason The First Those reasons which are brought by Ecclesiastical Writers seem to be sufficiently accommodated or suited to this matter And first since the Souls are immortal and as a part of Man have a natural propensity or inclination to the humane Bodies it may be thought praeternatural that they should for ever remain separate from their Bodies But because that which is against Nature The Second as being Violent cannot last long it seems agreeable that at last they should be joyn'd with their Bodies Whence it also follows that there will be a Resurrection of the Bodies Which kind of argument our Savior seems to have us'd Mat. 22.32 when disputing against the Sadducees he concluded that there would be a Resurrection of the Body from the Immortality of the Soul And seeing that there are Punishments propos'd by the most just God to the Wicked The Third Damasc l 4. de fide Orthod c. 28. Amb. lib. de fide Resur S. Chrisost hom 49. 50. and Rewards to the Good and that of the one sort very many depart out of this world before they have suffer'd their due punishments and of the other sort in a great measure without the rewards of their vertues it must needs be that the Soul be again joyn'd with the Body that so either for the wickedness committed or for the good they have done the Body which man uses as a Companion in sin may together with the Soul be either punish'd or rewarded Which Point has been excellently handled by S. Chrysostom in his Homilie to the People of Antioch Wherefore the Apostle discoursing of the Resurrection 1 Cor. 15.19 If says he in this life only we had hope in Christ we were of all men most miserable Which words none has thought applicable to the Soul which being immortal tho the Body should not rise again might nevertheless enjoy Happiness in the life to come but they are meant of the whole Man For unless the Body were to be rewarded for her labour it must needs follow that those who as the Apostles did have endur'd so many afflictions and calamities in this life would be of all men most miserable The same thing he much more plainly teaches in these words to the Thessalonians 2 Thess 1.4 We glory in the Churches of God for your patience and faith in all your persecutions and tribulations which ye endure for an example of the just judgment of God that ye may be counted worthy of the kingdom of God for which ye suffer if yet it be just with God to recompense tribulation to them which trouble you and to us who are troubl'd rest with you at the revelation of the Lord Jesus from Heaven with the Angels of his power in a flame of fire taking vingeance on them who have not known God and who obey not the Gospel of our Lord Jesus Christ Add also The Fourth that men cannot so long as the Soul is separated from the Body enjoy compleat Happiness and full fraught with all good things For as every part being separated from the whole is imperfect so also is the Soul which is disjoyn'd from the Body Whence it follows that the Resurrection of the Body is necessary to make the Souls Happiness compleat It will be further necessary diligently to teach from the Apostles Doctrine VII The different condition of those that rise again 1 Cor. 15 22. Joh. 5.20 who they are that shall be rais'd to life For writing to the Corinthians he says As in Adam all dye so in Christ shall all be made alive All difference and distinction therefore of Good and Bad being laid aside All shall shall rise again from the dead tho the Condition of All will not be alike those that have done Good shall rise to the Resurrection of Life and they that have done Evil to the Resurrection of Judgment But when we say All VIII We shall all rise again S. Hier. Ep. 152. Aug. de Civit. Dei lib. 20. c. 20. 1 Thes 4.16 in 1 Epist ad Thes c. 4. we mean as well those who shall be dead before the coming of the judgment as those who shall then dye For that the Church does acquiesce in this Sentence or Opinion which affirms that All shall dye none excepted and that this sense is most agreable to Truth S. Hierom has written and S. Austin conceives the same Nor are the Apostles words which he wrote to the Thessalonians against this sense The dead which are in Christ shall rise first and then we that are left alive shall be caught up with them in the Clouds to meet Christ in the air For. S. Ambrose explaining this place says thus In that
S. Austin in his Disputations he wrote against the Donatists most clearly shews And if we require Testimonies of Scripture we may hear the very Apostle speaking in these Words I says he have planted and Apollo has water'd but God gave the Increase For neither is he that plants any thing nor he that waters But God that gives the increase Whence it may sufficiently be understood that as in planting of Trees the naughtiness of those that planted them is no hindrance to the Trees So there can no hurt light upon them by anothers fault who were planted in Christ by the Ministery of Bad Men. Wherefore as from S. John's Gospel our Holy Fathers have taught us Judas Iscariot baptiz'd many of whom nevertheless we read not that any were baptiz'd again so as S. Austin has excellently written Judas baptiz'd and yet after Judas none baptiz'd whom he baptiz'd John baptiz'd and yet after John's Baptism they were baptiz'd again because the Baptism given by Judas was Christs Baptism but the Baptism which John gave was his own And yet we rightly prefer not Judas before John but Christ's Baptism tho given by the hands of Judas before John's Baptism tho given by the hands of S. John himself Nor may the Pastors XXIV It is a great wickedness to administer the Sacraments with as evil Conscience Aug. in Joan. Tract 5. contra Cresc l 3. c. 6. D. Thom. p. 3. q. 93. art 4. or other Ministers of the Sacraments when they hear this think it enough taking no regard to the uprightness of their Manners and purity of their Consciences to take care only how rightly to minister the Sacraments for tho they ought to be very careful therein yet all those things which belong to that Function are not plac'd in this one thing But they ought always to remember That the Sacraments indeed never lose that Divine Vertue which is in them but yet that they bring eternal Death and ruine to those that minister them impurely For Holy things as once and again and oftentimes over and over we ought to admonish should be handled Holily Ps 49 16. Con Trid. ibid. Can. 6. and Religiously To the Sinner as the Prophet has it God has said Why dost thou declare my Righteousness and takest my Testament into thy Mouth whereas thou hatest Discipline Now if it be unlawful for a man polluted with sin to Treat only of Divine Matters How great wickedness must we needs judge him guilty of who being conscious to himself of many crimes is yet not afraid with his polluted mouth to make those Holy Mysteries or to take into his foul hands and handle and to reach them forth and minister them to others especially since it is written by S. Denys To the wicked the Symbols for so he calls the Sacraments it is not permitted so much as to touch them The Ministers of Holy things therefore S. Dyon de Eccles Hier. c. 1. are first of all to follow Holiness and come purely to minister the Sacraments and let them so exercise themselves in Piety that through the frequent handling and use of them by Gods help they may attain a greater plenty of Grace thereby And now these things being explain'd XXV The effects of the Sacraments it must be taught what the Effect of the Sacraments is for this seems likely to afford no small light to the Definition of the Sacraments before mention'd The principal of those Effects are reduc'd to Two And that Grace which of the Holy Doctors we have learn'd usually to call justifying XVI The first Justifying Grace common to all Eph. 25.26 deservedly takes the chief place for so the Apostle has most plainly taught when he said That Christ lov'd his Church and gave himself for her that he might sanctifie her cleansing her by the laver of water in the Word But by what means so great and admirable a thing is wrought by the Sacrament that as S. Austin says S. Aug. in Joan. Tract 80. The Water cleanses the Body and touches the Heart this verily connot be comprehended by human reason and understanding For it is certain that no sensible thing of its own nature is endu'd with such a Power as can penetrate to the Soul But by the Light of Faith we know that the Power of the Almighty God is in the Sacraments because they effect that which the natural things themselves by their own power cannot do Of this Efficacy of the Sacraments see Trid. Sess 7. Can. 6.7 8. De Sacram. Aug. Tract 26. in Joan. cont Faust c. 16. 17. in Psal 77. v. 15 16. Wherefore that there might never any distrust or doubt of this Effect XXVII The Receiving of Grace in the Sacraments why of old prov'd by Miracles arise in the minds of the Faithful When the Sacraments began to be administred it pleas'd the most merciful God by the evidence of Miracles to shew what the Sacraments inwardly effected that we might most constantly believe the same things to be always inwardly wrought tho they were far enough distant from our Senses Therefore to omit Aug l. quart Vet. Nov. Test q. 93. Mat. 3.16 Mar. 1.10 Luc. 3.22 that when our Savior was baptiz'd in Jordan the Heavens were open'd and the Holy Ghost appear'd in the shape of a Dove to admonish us that when at the Saving Font we are wash'd he pours his Grace into our Souls To pass by this I say for this belongs rather to the Signification of Baptism than to the Ministration of the Sacrament Do not we read that on the day of Pentecost when the Apostles receiv'd the Holy Ghost whereby they were thenceforth made more chearful and couragious to Preach the Truth of Faith and to undergo many hazards for the glory of Christ Act. 2.3 then a noise from Heaven being made all of the suddain as it were of a mighty rushing wind there appered cloven tongues like as of Fire Whence it is understood that in the Sacrament of Confirmation the same Spirit is given to us and the same strength bestow'd on us whereby we stoutly resist and encounter those irreconcileable Enemies to us to wit the Flesh the World and the Devil and these Miracles as oft as the Apostles minister'd those Sacraments in the infancy of the Church were for some time to be seen till the Faith being confirm'd and strengthen'd they began to cease From those things therefore which have bin shew'd concerning the former effect of the Sacraments XXVIII How great the Difference of the Sacraments of the Old and New Law is Aug. lib. 19. cont Fault c. 13. in Ps 83. Amb. lib. de Sacr. c. 4. Heb. 9.14 to wit Justifying Grace it plainly appears that there is in the Sacraments of the New Law a better and more excellent vertue than the Sacraments of the Old Law had which seeing they were weak and beggarly Elements did sanctifie the Polluted to the cleansing
custom For there is no body ignorant that Children were us'd to be circumcis'd on the eighth Day Now if the Circumcision made with Hands in taking away the Body of Flesh could profit them it is evident then that Baptism which is the circumcision of Christ not made with Hands must needs profit them Lastly Fifthly Rom. 5.17 as the Apostle teaches If by the sin of One Death reign'd through One much more they that receive an abundance of Grace and of the gift of Righteousness shall reign in life through One even Jesus Christ Since therefore by the sin of Adam Children by their very birth contract hurt much more by Christ our Lord may they obtain Grace and Righteousness to reign in life which verily without Baptism can by no means come to pass Conc. Trid. Sess 5. decret de peccat origin Sess 7. de Baptis c. 12 13 14. Dionys de Eccles Hier. c. 7. Cypria Ep. 59. Aug. Ep. 28. lib. 1. de peccat merit c. 23. Chrysost Hom. de Adam Eva. Concil Mil. vit c. 2. de consec dist 4. passim Wherefore the Pastors shall teach XXXII How Children baptiz'd are to be educated That by all means Infants are to be baptiz'd and then that by little and little their tender age is to be instructed to true Devotion by the Precepts of Christian Religion For as it is excellently said of the Wiseman Train up a Youth in the way he should go and when he grows old he will not depart from it Nor is it to be doubted XXXIII After what manner Infants baptiz'd receive Faith Epist. 23. ad Bon. but when they are baptiz'd they receive the Sacraments of Faith Not that they believe with the assent of their mind but because they are establish'd in the Faith of their Parents if their Parents were Faithful but if not to use S. Austin's words they are arm'd with the Faith of the whole company or the Saints For we rightly confess that they are offer'd in Baptism by all those Saints who were pleas'd to offer them and by whose charity they are joyn'd to the communion of the Holy Ghost And the Faithful are earnestly to be admonish'd to take care that their Children be brought to the Church so soon as may be without danger XXXIV Infants to be baptiz'd as soon as may be to be baptiz'd with the Solemn Ceremonies For since there is no other way left for Infants to attain Salvation unless they are baptiz'd We may easily perceive how great a guilt they bring upon themselves who suller them to want the Grace of that Sacrament longer than necessity requires especially since by reason of the weakness and tenderness of their age they are in continual danger of their life Aug. lib. 3. de Orig. animae c. 9. lib. 1. de peccat merit c. 2. Epist 28. But then the custom of the primitive Church declares that there is a different reason for those who are of ripe Years XXXV Adult persons to be invited and prepared for Baptism and have the perfect use of Reason to wit who are born of Infidel Parents for the Christian Faith is offer'd them and with all earnestness they are to be advis'd perswaded and invited to embrace it And if they are converted to our Lord God then they must be admonish'd that they defer not the Sacrament of Baptism beyond the time prescrib'd by the Church For seeing it is written First Delay not to be converted to the Lord and put not off froam day to day they are to be taught that perfect conversion is plac'd in the new Birth by Baptism Secondly And besides by how much the later they come to Baptism by so much the longer must they want the grace and use of the other Sacraments of Christian Religion because none can be admitted to them without Baptism And then Thirdly that they are also depriv'd of that excellent benefit we receive by Baptism for the Water of Baptism not only washes off and takes away every spot or blemish of all those sins which before were commiteed But it adorns us with Divine Grace by the aid and assistance whereof we can also avoid sin for the future and secure righteousnefss and innocence in which thing consists the sum of the Christian Life as all may easily perceive Tertul lib. de Poenit c. 6. de praescript c. 41. Cypr. Epist 13. de consecrat dist 4 c. 64. 65. Aug. lib de fide operib c. 9. But tho these things are so yet the Church has not bin us'd presently or hastily to bestow this Sacrament of Baptism upon this sort of Men XXXVI Why the Church is wont to defer the Baptism of those of ripe Age. The First Reason but has decreed that it should be deferr'd for a certan time For this delay has not joyn'd with it the same danger as was noted before to impend over Infants because the purpose and resolution that they who are endu'd with the use of Reason have of receiving Baptism and their Penance for their sore-past evil life will be available for Grace and Righteousness to them if any suddain accident should happen to hinder them from being Baptiz'd But on the contrary The Second The First Advantage this delay seems to be somewhat advantagious For first because the Church ought to be very provident that none come to this Sacrament through Hypocrisie and Dissimulation the Dispositions of those who desire Baptism will be more throughly try'd and discover'd For which cause we find it decreed by antient Councils that those Jews who come to the Catholic Faith before Baptism was administr'd to them were to be for some Months amongst the Catechumens The Second and then thereby they are more perfectly instructed in the Doctrin of that Faith which they ought to profess The Third and in the Rules of Christian Life Besides there is a greater and more religious veneration given to the Sacrament if with solemn Ceremony they receive Baptism only on the appointed days of Easter and Whitsuntide But notwithstanding the Time of Baptism XXXVII When Baptism of the Adult is to be deferr'd Act. 8.38.10.48 sometimes it is not to be deferr'd for some just and necessary cause as when there seems to be a present danger of Life and especially if the persons to be baptiz'd do fully understand the Mysteries of Faith which it is manifest that Philip and the Prince of Apostles did when the One baptiz'd Queen Candace's Eunuch and the other Cornelius and that without delay and as soon as ever they profefs'd that they embrac'd the Faith Furthermore XXXVIII They who are baptiz'd ought to desire Baptism it must be taught and explain'd to the people how they that are to be baptiz'd ought to be affected First of all therefore they must of necessity be willing and resolv'd to receive Baptism For since every one in Baptism dies to sin
and undertakes to lead a new way and manner of Life it is but just not to grant Baptism to any one that is unwilling to receive it or that refuses it but to them only who chearfully and freely receive it Wherefore by Holy Tradition it has bin receiv'd Aug. de poen Mediâ— c. 2. D. Thom. 2. p. q. 68. sect 7. and always observ'd Not to administer Baptism to any before he be ask'd whether he wills it Nay even in Children and Infants it must be suppos'd that that Will is not wanting Since the Will of the Church which answers for them is not obscure Besides Madmen and Furious XXXIX Wheter Mad persons ought to be baptiz'd and when D. Thom. 3.3 p. q. 86. art 12. who being sometimes in their Wits and then falling again into Madness have at that time no Will to receive Baptism are not to be baptiz'd unless there be danger of Life But when they are in such danger of Life if before they began to fall mad they gave any Tokens of their Will to be baptiz'd they are to be baptiz'd Note .. But if not we must abstain from administring it to such The same thing ought to be judg'd of them that sleep But if they never were in a sound mind so that they had no use of Reason they are to be baptiz'd in the Faith of the Church no otherwise than Children are who want reason as both the Authority and Practice of the Church sufficiently declare But besides the Will of Baptism XL. Three things requir'd in Adult persons to be baptiz'd Faith Penance and a Purpose to forsake sin Marc. 16.19 Faith also is very necessary to attain the Grace of that Sacrament for the same reason as was said concerning the Will For our Lord and Savior has taught He that believes and is baptiz'd shall be sav'd And then there is need that every one repent of his Sins and of his ill-spent life and resolve for the future to abstain from all sin For otherwise he that desires Baptism so as that he will not amend his custom of sinning is by all means to be rejected for there is nothing so contrary to the Grace and Vertue of Baptism as the Mind and Purpose of those is who never put to themselves an end of sinning Seeing therefore that Baptism is to be desir'd for this end that we might put on Christ and be joyn'd with him it is plainly manifest that he is deservedly to be rejected from Holy Baptism who purposes to persevere in sin and Vice Note But especially because none of all those things which belong to Christ and his Church are to be undertaken in vain And we know well enough if we consider the Grace of Righteousness and Salvation that Baptism will be in vain to him who purposes to live according to the Flesh Rom. 8.1 and not according to the Spirit Altho as to the Sacrament it self without all doubt he does receive the perfect Reason thereof only if so be when he is rightly baptiz'd he purposes to receive what by Holy Church is administr'd Wherefore the Prince of Apostles answer'd to that great multitude which as the Scripture says being prick'd at the Heart Act. 2.50 ask'd of him and the rest of the Apostles what they should do Do Penance says he and be baptiz'd every one of you And in another place Do Penance and be converted that your sins may be blotted out And S. Paul writing to the Romans plainly shews him who is baptiz d that by all means he ought to dye to sin and therefore he warns us not to yield our members as weapons of iniquity to sin but to yield our selves to God as those that are risen from the Dead Now if the Faithful often meditate on these things XLI How profitable this Doctrine of Baptism is they will be compell'd earnestly to admire that infinite goodness of God who being led by his own mercy only has bestow'd so singular and so divine a benefit upon them who deserv'd no such matter And then when they put before their Eyes how free their life ought to be from every crime who are adorn'd with so great a gift They will easily understand that this is first of all requir'd of Christians to study to lead every day of their Life so holily and religiously as if that very day they had receiv'd the Sacrament and grace of Baptism Altho to inflame their Souls with the study of true Piety there can be nothing more profitable than for the Pastors diligently to explain what the Effects of Baptism are Of these things therefore because it must often be treated XLII The Effects of Baptism The fi st Remâ—ssion of sins that the Faithful may the better perceive that they are plac'd in the highest degree of dignity and never suffer themselves at any time to be cast down thence by any wiles or violence of the adversary it is necessary to teach them this thing first of all that sin whether contracted by birth from our first-parents or committed of our selves altho it is so necessary that it seems not able to be imagin'd by the admirable vertue of this Sacrament is remitted and pardon'd This was long before prophesi'd by Ezekiel Ezek. 36.25 by whom our Lord God says thus I will pour clean Water upon you and ye shall be cleans'd from all your filthithiness And the Apostle to the Corithians after a long reckoning up of sins 1 Cor. 6.11 subjoyn'd And these things ye were but ye are Wash'd but ye are sanctified And it is manifest that this Docttine has bin always deliver'd by the Catholic Church For S. Austin in his Book which he wrote of the Baptism of Infants testifies thus Lib. 1 de peccat met remiss c 15 Eph. 85 ante medium Sess 5. can 5. By carnal generation we contract only original sin but by regeneration of the Spirit there is Forgiveness not only of orginal but also of wilful sins And S. Hierom to Oceanus All sins says he in Baptism are forgiven And that no one may doubt any more of this matter after the Definition of other Councils the Council of Trent has declar'd the same thing when she decreed an Anathema against those who presum'd to think otherwise or who doubted not to assert That tho in Baptism sin were forgiv'n yet it is not wholly taken away or pull'd up by the Roots but rac'd or scarr'd in a manner so that the roots of sin yet remain fasten'd in the Soul For to use the words of the same Holy Synod God hates nothing in the Regenerate because there is no condemnation to those who are truly bury'd with Christ by Baptism into death who walk not according to the Flesh But putting off the Old man and putting on the New which is created according to God they are made innocent spotless pure without hurt and lov'd of God Of this effect of Baptism See Aug. lib. 1.
the several Rites of Baptism are to be reduc'd to Three Heads That in explaining of them a certain order may be observ'd by the Pastors and that those things they teach may the more easily be kept in the memory of their Auditors And the First sort is of those which are observ'd before they come to the Font of Baptism The Second is of those which are us'd at the Font And the Third of those that are us'd to be added when Baptism is perfected or finish'd First therefore Water Water must be prepar'd which must be us'd at Baptism For the Water of Baptism is consecrated Consecration of the Water Cypr. Epist 70. Basil de Spirit San. c. 17 de Consec dist 4. c. in Sabb. the Oyl of Mystic Vnction being added And this may not be done at any time but after the custom of our Ancestors there are certain Festival days which are worthily to be reckon'd most Solemn and holy waited for in the Vigils whereof the Water of this Holy Sacrament is prepar'd in which days only unless necessity require to do otherwise it was the custom of the ancient Church to administer Baptism But tho the Church at this time by reason of the peril of common life thought not fit to retain that custom yet has she hitherto observ'd these solemn days of Easter and Pentecost at which time the Water of Baptism is to be consecrated with the greatest Religion and honor After the consecration of the Water Standing at the Church doors the other things which then go before Baptism must be explain'd For they who are to be initiated by Baptism are either carri'd or led to the Church doors and are by all means forbid to enter therein as being altogether unworthy to enter into the house of God before they have cast off the yoak of their most loathsom servitude from themselves and dedicated themselves wholly to Christ and to his most just Government Tertul. de Corona milit c. 3. Cyril Hyerosol Catech. 8. And then the Priest asks them The Catechism Clem. Rom. Epist 3. Aug. de fide oper c. 9. Mar. 16.15 Matt. 28.19 What they desire of the Church which being made known He instructs them first in the Doctrine of Christian Faith which they ought to profess in Baptism and this is done in the Catechism Which manner of teaching that our Savior appointed there is none can doubt seeing he commanded his Apostles saying Go ye into all the World and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you Whence we may know that Baptism is not to be administred before the chief Heads at least of our Religion be expounded But because the way of Catechism consists of many Interrogations if he who is instituted be of ripe age he answers by himself to those things that are ask'd But if he be an Infant his God-Father rightly answers and makes solemn promise and vow for him Then follows the Exorcism which is made of holy and religious Words and Prayers The Exorcism to drive out the Devil and to weaken and destroy his Power To the Exorcism are added other Ceremonies whereof every one as being mystic have their proper and clear signification Of Exorcisms see Tertul. de Praescript c. 41. Cypr. Epist 2. August lib. 2. de Gratia Dei peccato Orig. cap. 40. lib. 2. de Nupt. concupis cap. 26. Optat. lib. 4. contra Permenianum For when Salt is put into the Mouth of him that is brought to be baptiz'd The Salt hereby is plainly signifi'd that by the Doctrine of Faith and gift of Grace he shall attain to a freedom from the corruption of sin and rellish the taste of good Works and be delighted with the Food of Divine Wisdom Beda â—â— l. 1. Esdras c. 9. Isid l. 2. de Offic. Eccles c. 20. Aug. l. 1. Confes c. 11. And then his Forehead Eyes Brest Sboulders Ears are sign'd with the sign of the Cross Sign of the Cross All which things declare that by the mystery of Baptism his senses are open'd and strengthen'd that he may be able to receive God and to understand and keep his Commandments Of the sign of the Cross see Tertul lib. de Resur carn Basil lib. de Spiritu Sancto Chrys cont gent. alios Afterwards his Nostrils and Ears are smeer'd with Spittle The Spittle and coming to the Font. Joh. 9.7 that as that Blind-man in the Gospel whom the Lord commanded to wash his Eyes smeer'd with Clay in the Water of Siloam recover'd his sight So also we may understand that such is the power of Holy Baptism that it gives Light to the Mind to perceive the Heavenly Truth Of the Spittle Ambr. lib. 1. de Sacram. 1. de iis qui myst init c. 1. de consecr distinc l. 4. c. postea Those things done The Abrenunciation they come to the Font of Baptism and there other Ceremonies and Rites are us'd by which may be understood the sum of Chritian Religion The Priest thrice in conceiv'd words interrogates him that is to be baptiz'd Dost thou renounce the Devil and all his Works the World and all his Pomps Then He or the God-Father in his name answers to every demand I renounce them He therefore that is about to give his name to Christ ought first of all tp promise holily and religiously that he forsakes the Devil and the World and that from thenceforth he will ever account and detest them both as his most deadly enemies Tertul. lib. de Coron mil. c. 13. de spectac c. 4. de Idol c. 6. Cypr. Epist 7.54 And then The Prosession of Faith Cyril Himos Caâ—â—ch 2 standing together at the Font of Baptism he is interrogated by the Priest in this manner Dost thou believâ— in God the Father Almighty To whom he answers I believâ— And so being ask'd onwards concerning the other Articles of the Creed he solemnly and religiously professes his Faith in which Two Answers is contain'd all the Discipline and Power of the Law of Christ But when Baptism must now be administred The will of Baptism the Priest asks of him who is to be baptiz'd Whether it is his Will to be baptiz'd Who consenting either by himself or by his God-Father in his name if he be an Infant he presently washes him with that saving Water In the Name of the Father and of the Son and of the Holy Ghost For as Man of his own will obeying the Serpent was justly condemn'd So the Lord will have none to be enroll'd as a Soldier of his against their Wills That by a willing obedience to his commands they may at last attain to everlasting Salvation And now after that Baptism is perfected The Chrism the Priest anoints with Chrism the crown oh his Head that is baptiz'd that he
Quin Corpus When therefore Sacred Writers found that they could by no means shew in one Word IV. Why this Sacrament call'd the Eucharist the Dignity and Excellence of this admirable Sacrament they endeavour'd to express it in more Words or Names For sometimes they call'd it the Eucharist which word we may render in English The Good Grace or the Thanksgiving And indeed rightly is it call'd the Good Grace both because it foreshews the Life Everlasting Rom. 6.23 whereof it is written Eternal Life is the Grace of God And also because it contains in it Christ our Lord who is the true Grace and the Fountain of all Gifts Nor do we less fitly interpret it a Thanksgiving For when we offer this most pure Host or Sacrifice we daily give God infinite Thanks for all his benefits towards us and especially for so excellent a benefit of his Grace which he gives us in this Sacrament But that very Name also is very agreeable with those things which we read were done by Christ our Lord at the instituting this Mystery For Mat. 26.16 Mar. 14 22. 1 Cor. 11.24 Luc. 22.19 Ps 110.5 taking Bread he brake it and gave thanks David also when contemplated the greatness of this Mystery before he would pronounce that Verse The merciful and gracious Lord has made a remembrance of his Wonders he has given Food to them that fear him thought it good first to give Thanks Confession or Thanksgiving and Magnificence is his work Chrysost hom 24. in 7. ad Cor. ad haec verba Calix Benedictionis Cypr. l. de lapsis Ambr. lib. 5. de Sacram. c. 3. D. Thom. 3. p. q. 73. a. 4. It is also oft call'd a Sacrifice of which Mystery shall be spoken more largely afterwards It is also call'd a Communion V. Oâ—her names giv'n to the Eucharist Sacrifice Communion 1 Cor. 10.16 Damasc l. 4. â— l. Orthod c. 4. which name is taken from that place of the Apostle where he says The Chalice of Blessing which we Bless is it not the Communion of the Blood of Christ and the Bread which we break is it not the participaton of the Body of Christ For as Damascen has explain'd it This Sacrament couples us to Christ and makes us Partakers of his Flesh and of his Deity and reconciles us to one another in the same Christ and consolidates us as it were into one Body See Iren. lib. 5. cap. 7. Chrys hom 44. 45. in Joan Cyril in lib. 7. in Joan. c. 13. Cyril Hier. Catech. 4. Aug. Tract 26. in Joan. Trid. Sess 13. de Euch. in Praefat. Conc. Nicaen 21. Carth. 4. c. 77. 26. q. 6. passim Whence it comes to pass that it is also call'd the Sacrament of Peace and Charity The Sacrament of Peace and Charity that we may know how unworthy they are of the name of a Christian who practise enmity and that Hatred Strife and Discord are by all means to be rooted out as the most odious plague of the Faithful Especially seeing that in the daily Sacrifice of our Religion we profess not to be so studious and careful of any thing as of Peace and Charity It is also by Sacred Writers commonly call'd a Viaticum Vlaticum or Travellers Bait on his Journey Both because it is our Spiritual Meat wherewith we are sustain'd in the Pilgrimage of this life and because it gives us strength to attain to eternal Glory and Happiness And therefore according to the ancient appointment of the Catholic Church none of the Faithful were to depart this life without this Sacrament And the most antient Fathers following the Authority of the Apostles A Supper 1 Cor. 11.24 Cypr. de Coena Domini sometimes call'd the Holy Eucharist by the name of a Supper because in that saving Mystery of the Last Supper it was institued by Christ our Lord. Not that we ought therefore after our Meat or drink to consecrate or receive the Eucharist VI. The Eucharist to be consecrated and taken fasting since that wholesome practice introduc'd by the Apostles as the antient Writers have noted has always bin kept and observ'd namely that it should be receiv'd fasting Aug. Ep. 188. c. 6. And now the Reason of the Names being explain'd VII The Eucharist truly a Sacrament it must be taught that this is truly a Sacrament and that it is one of those seven which Holy Church has always religiously observ'd and reverenc'd For when the Consecration of the Chalice is made it is call'd The Mystery of Faith Besides to omit almost infinite Testimonies of Sacred Writers who have ever thought That this ought to be reckon'd among the true Sacraments it is manifestly prov'd from the very Reason and Nature of a Sacrament for therein are outward and sensible Signs And then it has both the Signification and effectual working of Grace And besides all this neither the Evangelists nor the Apostles leave any room to doubt that it was instituted by Christ All which things coming together to confirm it to be a true Sacrament it is evident that all arguments to prove it to be so are needless August l. 3. de Trinit c. 4. l. 20. contra Faust c. 13. Ambr. l. 1. de Sacram. c. 2. Trid. Sess 13. de Euch. c. 5. D. Thom. 3. p. q. 73. art 1. Now this is diligently to be observ'd of the Pastors VIII The name Sacrament given to many things in the Eucharist that there are many things in this Mystery to which sometimes Sacred Writers have attributed the Name of a Sacrament For sometimes the Consecration and Receiving but frequently the very Body and Blood of our Lord which is contained in the Eucharist is us'd to be call'd the Sacrament For S. Austin says That this Sacrament consists of two things De Cate. rud l. 5. c. 16. viz. the Visible appearance of Elements and the Invisible Flesh and Blood os our very Lord Jesus Christ August hic ad sensum potius quam ad verba citatus sed lege hac de materia librum Lanfranci contra Berengarium constat 23. tantum capitibus Vide de Consecr dist 2. ferè tota And after the same manner we affirm Note That this Sacrament is to he ador'd Trid. Sess 15 de Euch c 5. can 6. to wit understanding the Body and Blood of the Lord. But it is plain that all these are not so properly call'd Sacraments But the Species of Bread and Wine have the true Reason of this name Sacrament But how much this Sacrament differs from all the rest is easily perceiv'd for the other Sacraments are perfected in the use of the Matter to wit while they are administer'd to any one For Baptism then takes the Nature of a Sacrament IX The Eucharist differs from the other Sacraments First Secondly when a person is indeed wash'd with Water But to the perfection of the Eucharist the Consecration of the Matter is
XXVII The same confirm'd by consent of Fathers and first it must be taught that there is nothing doubtful or uncertain in them Especially since the authority of Gods Church has thus interpreted them To the knowledg of which sense we may come by a twofold way and means The first is by consulting the Fathers who flourish'd both in the beginning and so down through every Age of the Church and were the best Witnesses of the Doctrin of the Church But all these by an exact consent and agreement have most plainly taught the truth of this Opinion Of which to bring the several Testimonies because it would be a most tedious labor it shall be sufficient to mark or rather to shew a few things whereby a judgment may easily be made of the rest S. Ambrose therefore first produces his Faith who in his Book of those that are initiated in the Mysteries testifies Lib. 4. de Sacra de tis qui Myster init c. 9. vide de consec dist 2. plutib in locis Chrys ad Popul Antioch homil 60 61. That the true Body of Christ is taken in this Sacrament as his true Body was taken of the Virgin and this is to be held with most certain Faith And in another place he teaches That there is Bread before the Consecration but after the consecration the Body of Christ Another witness hereof is S. Chrysostom one of no less Fidelity and Gravity who professes and teaches this Truth both in many other places and especially in his 60th Homily of those who unworthily receive the Sacred Mysteries as also in his 41 and 45. Homilies upon S. John For he says Let us obey and not contradict God tho that which is spoken seem to be contrary to our Reason and our very Eyes for his Word is infallible our Senses are easily deceiv'd To these exactly agrees what S. Austin the vigorous defender of Catholic Faith always taught And first expounding the Title of the 33. Psalm he writes To carry himself in his own hands is to Man an impossible thing and is proper to Christ alone For He was carri'd in his own hands when giving that Body of his he said This is my Body And besides Cyril Justin and Irenaeus in his fourth Book upon S. John so plainly affirm the true Flesh of Christ to be in this Sacrament that his words cannot be rendred obscure by any sallacies or captious interpretations But if the Pastors want any other Testimonies of the Fathers it is easie to add more as S. Dennys Hilary Hierom Damascen and innumerable others The grave Sentences of whom concerning this matter we may read collected and gather'd together by the Labor and Industry of learn'd and pious Men. Divus Augustinus in Ps 33. Conc. 1. a medio ad finera usque Cyril l. 4. in Joan. c. 33. 14. l. c. 13. Just Apolog. 2. sub finem ad Antonium l'ium lren l. 5. cont haeret c. l. 5. in Joan. c. 34. Dionys Eccles Hier. c. 3. Hilar. l. 8. de Trinit Hierom Epist ad Damasum Damasc l. 4. de Orthod fid c. 14. There remains another way whereby we may find out the judgment of Holy Church in those things which belong to Faith to wit the contrary Doctrin and Opinion being condemn'd And it is manifest that the Truth of the Body of Christ in the Holy Sacrament of the Eucharist was so scatter'd and spread abroad through the whole Church XXVIII The same further confirm'd by Decrees of Councils and willingly embrac'd by all the Faithful that when Berengarius five hundred years ago presum'd to deny it and asserted That there was only a Sign he was forthwith condemn'd by the Sentence of all in the Council of Verceils which by Authority of Leo IX was conven'd and himself retracted his Opinion and condemn'd it with an Anathema Who afterwards returning to the same impiety was condemn'd in three other Councils one at Tours and two at Rome whereof the one was call'd together by Pope Nicholas II. and the other by Pope Gregory VII And afterwards the Faith of the same Truth was more fully declar'd and settl'd in the Councils of Florence and Trent If therefore the Pastors shall diligently have explain'd these things not to say any thing of those XXIX And by Reason who being blinded and harden'd in their Errors hate nothing more than the Light of Truth they will be able to confirm the weak and to affect the Souls of the devout with the greatest joy and delight Especially since the Faithful may not doubt but that the Belief of this Perswasion is to be reckon'd among the other Articles of Faith For when they believe and confess God's Power to be supream over all things The First they must needs believe that he wants not Power to effect this great Work which we admire and worship in the Sacrament of the Eucharist And then The Second when they believe the Catholic Church it must needs follow that they believe also that this is the truth of this Sacrament as we have explain'd it And indeed there can be no greater sweetness and profit to the Faithful XXX How great the Churches Dignity by reason of the Sacrament of the Eucharist than to contemplate the dignity of this most profound Sacrament For first they perceive how great the Perfection of the Law of the Gospel is which has the priviledge to have that thing in Truth and Reality which in the time of the Mosaical Law was only shadow'd by Signs and Figures Wherefore it was divinely said of S. Dennys De Eccl. Hier. c. 3 p. 1. That our Church is in the middle between the Synagogue and the upper Jerusalem and participates of both And indeed the Faithful can never sufficiently admire the perfection of Holy Church and the height of her Glory seeing there seems to be but one step or degree only betwixt her and the Bliss of Heaven For This we have common with those in Heaven that both of us have Christ God and Man present with us But we are below them this one step They being present there enjoy the blessed Vision But We with a firm and constant Faith worship him being present with us but hiding himself far from the sense of our Eyes under the admirable cloathing of the Sacred Mysteries Besides in this Sacrament the Faithful experience the most perfect Love of our Savior Christ For it highly became his goodness never to withdraw from us that Nature which he took of us but as much as may be to be and to be conversant among us That at all times that might seem to be truly and properly said Prov. 8. My delight is to be with the Children of Men. And now in this place the Pastors must explain XXXI Whole Christ as God and Man contain'd in the Eucharist not only that the true Body of Christ and whatsoever belongs to the true Nature of a Body as
be spoken afterwards in its proper place The third is The third That the Penitent do firmly and certainly resolve with himself to amend his Life And this the Prophet has plainly taught us in these words If the wicked will do Penance for all his sins which he has committed and keep all my precepts and do judgment and justice he shall live he shall not die I will remember none of his iniquities which he has done Ezek. 18.21 And a little after When the wicked man will turn himself from his wickedness which he has done and will do judgment and justice he shall quicken his own soul And a little after Be ye converted says he and do Penance for all your iniquities and iniquity shall not be your Ruin Cast away from you all your Prevarications wherein you have prevaricated and make you a new heart The same thing also Christ our Lord prescrib'd to the Woman taken in Adultery Go thy way Joh. 8.11 says he and now sin no more And to the Lame man that was cur'd at the Pool of Bethesaida Behold Joh. 5.14 says he thou art made whole now sin no more But Nature it self also and Reason plainly shew XLI These prov'd by an Example that these Two things are chiefly necessary to Contrition to wit Grief for sin done and a Purpose and Caution not to do the like for the time to come For he that is desirous to be reconcil'd to a friend whom he has wrong'd must both be sorry that he has done him injury or contumely and must take diligent care for the time to come not to hurt his friendship in any respect For it is fit that a man obey that Law he is under whether it be Natural Divine or Human. Wherefore if a Penitent has taken any thing from another by Force or Fraud he must restore it and also satisfie with the recompence of some profit or service him whose credit or life he has any ways hurt either by Word or Deed For that saying is sufficiently approv'd of all which we read in S. Austin Ep. 54. The sin is not forgiven unless the thing taken away be restor'd Nor among the other things chiefly belonging to Contrition The fourth are you to take less diligent or necessary care that whatsoever Injury you have receiv'd from another you wholly forgive and pardon it For so our Lord and Savior admonishes and denounces Mat. 6.14 If ye forgive men their offences your heavenly Father will also forgive you your sins but if ye forgive not men neither will your heavenly Father forgive you your sins These are the things to be observ'd of the Faithful in Contrition the other things which may easily be gather'd by the Pastors belonging to this matter will indeed make Contrition to be more perfect and absolute in its kind but are not to be accounted so necessary as that without them the Reason of true and saving Penance cannot consist But because it ought not to be enough for the Pastors to teach those things which seem to belong to Salvation XLII The Fruits of Contrition unless also they labor with all care and industry that the Faithful may direct their Life and Actions after that very manner which is prescrib'd it will be very profitable very often to propose the Power and Profitableness of Contrition For whereas very many other works of Piety as Alms to the Poor Fastings Prayers and other Good and Holy Works of that kind are sometimes rejected of God certainly this Contrition can never be ungrateful or unacceptable to him Psal 50.19 For says the Prophet A contrite and an humble heart O God thou wilt not despise But as soon as ever we have conceiv'd This in our minds those words of the same Prophet in another place declare that Remission of Sins is given us of God Psal 3.15 I said I will confess against my self my injustice to the Lord and thou forgav'st the wickedness of my sin And hereof we may see a Figure in the ten Lepers Luc. 17.14 who being sent by our Savior to the Priests before they came to them they were freed from the Leprosie Where we may perceive that such is the Power of true Contrition whereof we have before spoken that by Benefit thereof we presently get Pardon of God for all our Offences It will very much avail to stir up the minds of the Faithful XLIII How the Faithful are to be induc'd to the Practice of Contrition if the Pastors will teach them some Methods whereby every one may exercise himself in Contrition They ought therefore to admonish that frequently examining their Consciences First all men would see whether or no they have observ'd those things which by God and by the Ecclesiastcal Laws are requir'd And if any one shall find himself to be guilty of any wickedness Secondly he presently accuse himself and humbly beg pardon of the Lord. Thirdly And desire time both to confess and to make satisfaction And first of all let him pray Fourthly that he may be assisted with the help of the Divine Grace that for the time to come he commit not the same sins which he earnestly does Penance for having committed Moreover the Pastors must take care XLIV The Hatred of sin how to be stirred up to stir up the Faithful to the greatest Hatred of Sin both because the Foulness and Baseness thereof is most extream and also because it brings upon us the most grievous Losses and Calamities For it estranges the Good will of God from us from whom we have receiv'd our greatest good things and might have expected and had far greater and exposes us to eternal Death and to be forever tormented with the most extream pains and sorrows Thus far of Contrition Now we come to Confession XLV Confession how profitable which is another Part of Penance But how much Care and Diligence the Pastors ought to use in explaining thereof they easily understand from hence because almost all devout persons have held that whatsoever Holiness Piety and Religion has to this time by the great benefit of God bin preserv'd in the Church is in a great measure to be ascrib'd to Confession That none may wonder that the Enemy of Mankind when he endeavor'd utterly to overthrow the Catholic Faith by the Servants and Vassals of his wickedness has labor'd with all his Power to oppose this Point which is as it were the Fortress of Christian Vertue First therefore XLVI How necessary the Institution of Confession is it must be taught that the Institution of Confession is very profitable to us and consequently very necessary For that we may grant that by Contrition sin is done away who knows not that it ought to be so vehement bitter and hot that the sharpness of Grief may equal and bear comparison with the Greatness of the Sin but because very few come to this Degree
it came so to pass also that Pardon of Sins should be deny'd but to a very few Wherefore it was needful that the most merciful Lord should â—rder the common Salvation of Mankind after an easier way which by his admirable Counsel he has done when he deliver'd to his Church the Keys of the Kindgom of Heaven For by the Doctrin of Catholic Faith XLVII Confession perfects Contrition All must believe and constantly affirm If any one be so affected in mind as to bewail his sins and also to sin no more for the future altho he be not affected with such a kind of sorrow as may be sufficient to get him Pardon Yet when he has rightly confess'd his sins to a Priest by Vertue of the Keys all his wickednesses and sins are remitted and forgiven him That worthily by the most Holy Men our Fathers was it celebrated That an Entrance into Heaven is open'd by the Keys of the Church Whereof it is not fit for any one to doubt since we read it decreed by the Council of Florence That the Effect of Penance is Absolution from Sins Amb. Serm. 1. de Quadrag citatur de Poenit. dist 1. c. ecce nunc August lib. 2. de adult conjug 59. Chrysost de sacerd lib. 3. in Decreto Eugenii IV. And we may further learn from hence XLVIII Confession a most sure way of amending manners how much advantage Confession brings because we find by experience that there is nothing so profitable for the amendment of manners to those whose custom of Life has bin corrupt as if they lay open to some Prudent and Faithful Friend who can help him with his pains and counsel all the secret Thoughts of his Heart his Actions and Words Wherefore according to the same Reason it must be thought very wholsom for those who are conscious of the guilt of Sin to open the Sicknesses and Wounds of their Souls to a Priest as to the Vicar of Christ our Lord who is under the most severe Law of perpetual silence For they presently find Remedies prepar'd for them D. Poenit. dist 6. c. Sacerdot which have such a heavenly Vertue of curing not only the present Sickness but also of disposing the Soul in such a manner that thenceforth it will not be easie for the future to fall into the like kind of Disease and Vice Nor is this advange of Confession to be pretermitted XLIX Confession exercises the Bad. which is very pertinent to the society and conjunction of Life For it is evident that if you take away Sacramental Confession from Christian Discipline all things will be full of hidden and horrid wickedness Which afterwards and many others also much more heinous Men deprav'd by the custom of Sin will not fear to commit openly For the modesty and shame of Confessing calls a Bridle as it were upon the desire and liberty of offending and restrains Dishonesty And now the advantages of Confession being laid open L. The Description of Sacramental Confession the Pastors must teach what the Nature and Vertue thereof is They therefore define it to be an Accusation of sins which belongs to a kind of Sacrament done to this End that by vertue of the Keys we may get Pardon And it is rightly call'd an Accusation LI. With what mind sins are to be declar'd in Confession because sins are not so to be commemorated as tho we boasted of our wickedness as they do who are glad when they have done mischief nor are they altogether to be told as if for divertisement or sport to some idle Hearers we were telling some matter that had bin done but they are so declar'd by a mind accusing it self as that we desire also to revenge them in our selves But we confess our sins to the End that we may get pardon LII We must confess to get Pardon Chrys 20. in Genes because this Judgment is far unlike those Courts which make inquisitions of Capital Causes where the Pain and Punishment of Confession is not made to be a Discharge of the Fault or a Pardon of the Offence In the same sense in a manner altho in other words the most holy Fathers seem'd to have defin'd Confession as when S. Austin says Aug. Serm. 4. de Verbis Domini Greg hom 40. in Evang Confession is that by which the Disease which lay hid is laid open by the Hope of Pardon And S. Gregory Confession is the Detestation of sins either of which because it is contain'd in the definition above mentioned may easily be referr'd to it And now LIII Confession instituted of Christ which is above all the Curats shall teach and without any doubtfulness deliver to Faithful that this Sacrament was instituted by Christ our Lord who did all things well and for the sake of our Salvation For after his Resurrection the Apostles being gather'd together into one place he breath'd upon them saying Joh. 20.22 Receive ye the Holy Ghost whose sins ye remit they are remitted to them and whose sins ye retain they are retained Vide Trid. Sess 14. de poenit c. 5. can 6. Aug. lib. hom 64. citatur de poenit dist 1. c. agite Orig. hom 1. in Ps 37. Chrysost de Sacerd. lib. 3. When therefore the Lord gave power to the Priests of Retaining and Remitting sins LIV. Confession to be made to the Priest it is plain that they were made Judges of the Matter And the Lord seem'd to signifie the same thing when he gave his Apostles that imployment to loose Lazarus Joh. 11. when he was rais'd from the Dead from those Bands wherewith he was bound For S. Austin explains that place thus Aug. de vera falsa poenit â—tia c 16. Serm. 8. de verb. Domini They says he the Priests can now profit more they can spare more those that confess to whom they forgive sin to wit the Lord by the Apostles deliver'd Lazarus whom he had rais'd from the Dead to his Disciples to be loos'd shewing that the Power of Loosing was now granted to his Church Whither also belongs that which he commanded those who on their journey were cleans'd of their Leprosie that they should shew themselves to the Priests and undergo their judgment Since therefore the Lord has given to the Priests a Power of Remitting and Retaining sins it is evident that they are appointed Judges of that Matter and because as the Holy Synod of Trent has wisely admonish'd Sess 14. c. 5. can 7. de Poenit. that a true judgment cannot be made concerning any thing and in appointing punishments of sins there can be no Measure of Justice held unless the Cause be truly known and searched into from hence it follows that by the Confession of Penitents all sins are severally to be laid open to the Priests That the Priests are Judges of sins S. Austin teaches lib. 20. de civit Dei c. 9. Hieron Epist 1.
Parts thereof shall be so taught that the Faithful may not only understand them perfectly but also by Gods help they may resolve indeed to perform them devoutly and religiously Of the SACRAMENT of EXTREAM VNCTION SInce the Holy Oracles of Scripture teach us thus I. Why this Sacrament is often to be treated of In all thy works remember thy last end and thou shalt not sin forever The Curats are tacitly admonish'd that no time is to be pretermitted of exhorting the Faithful Eccl. 7.40 to be daily conversant in the Meditation of Death But how can the Sacrament of Extream Unction choose but have the Memory of that Last day join'd with it Hence we may easily understand that this Sacrament must often be treated of not only for this Reason because it is very convenient to open and unfold the Mysteries of those things which belong to Salvation But also because the Faithful will restrain their evil Lusts when they consider in their minds that there lies upon all a Necessity of Dying wherefore also it will so come to pass that they will feel themselves less troubl'd at the Expectation of Death But let them give immortal thanks to God II. Thanks to be given to God for the Institution of this Sacrament who as in the Sacrament of Baptism he has laid open to us an entrance to the true Life so also when we depart out of this mortal life that we might have a more ready way to Heaven he has instituted the Sacrament of Extream Unction That therefore those things which are more necessary to explain it III. Why this Sacrament call'd Extream Unction may be open'd almost in the same Order which has bin observ'd in the other Sacraments It shall first be taught that This Sacrament is therefore call'd Extream Unction because this of all the Sacred Unctions which our Lord and Savior commended to his Church is last to be administer'd Wherefore this very Unction was also call'd by our Ancestors IV. Other Names of this Sacrament the Sacrament of the Vnction or Anointing of the Sick and the Sacrament of them that go out of the world By which Names the Faithful may easily be brought to the remembrance of their last End Vide Hugon de Sacr. part 15. c. 2. Pet. Dam. Serm. de Dedicat. Eccles But this will be made evident V. Extream Unction prov'd to be a Sacrament if we attend to the words wherewith St. James the Apostle has declar'd the Law of this Sacrament Is any one sick among you says he Let him call for the Elders of the Church and let them pray over him anointing him with Oyl in the Name of the Lord First and the Prayer of Faith shall save the sick and the Lord shall ease him Isai 5.14 and if he be in sins they shall be forgiven him For Secondly because the Apostle affirms that sins are forgiven therein he declares the Force and Nature of a Sacrament Now that This was the perpetual Doctrin of the Catholic Church concerning Extream Unction Thirdly both many other Councils testifie and by the Council of Trent it has bin declar'd in such a manner Sess 43. de Extrema Vnct. c. 1. can 3. that she has decreed the Pain of an Anathema against all those who presume to teach or think otherwise And Innocent the First also very much commends this Sacrament to the Faithful Innocent Epist 1. ad Decent cap. 8. citatur dist 95. c. illud superfluum Item Conc. Cabilon cap. 48. Wormaciense c. 72. Constan. Florent It is therefore constantly to be taught of the Pastors VI. Extream Unction is a Sacrament that it is a true Sacrament and not many but One altho it be administer'd with many Unctions or Anointings to every one whereof are us'd proper Prayers and a peculiar Form It is One VII How Extream Unction is One Sacrament not in continuation of the Parts which may not be divided but in perfection of which sort are all other things which consist of many parts For as a House which is compos'd of many and divers things yet is but One only in perfect Form So the Sacrament altho it be made up of many Things and Words yet it is but One sign and has the Efficiency of One thing only which it signifies Moreover VIII This Sacrament has Matter and Form Isai 5.14 the Curats shall teach what the Parts of this Sacrament are The Element I say and The Word For these things are not pass'd over by S. James in every one whereof we may observe their own Mysteries The Element or Matter whereof IX What the matter is In the place before cited as the Councils and especially that of Trent has decreed is Oyl consecrated by a Bishop to wit the Liquor not press'd out of any fat and thick Nature but out of the Buries of the Olives only Now this Matter very fitly signifies that thing which by Vertue of this Sacrament X. How fit this matter is is inwardly wrought in the Soul for as Oyl is very profitable to mitigate the Pains of the Body So the Vertue of the Sacrament lessens the sorrow and grief of the Soul Besides Oyl restores sweetness makes chearful and feeds our Lights and also it is very suitable to refresh and strengthen a weary Body All which things declare what by the Divine Power is wrought upon a sick man thro the Administration of this Sacrament And This concerning the Matter is sufficient XI What the Form of this Sacrament is But the Form of this Sacrament is the Word and that solemn Prayer which the Priest uses at every Anointing when he says God indulge or pardon thee by this Holy Vnction whatsoever offence thou hast done thro the fault of thy Eyes or Nostrils or Touch. Now that This is the true and proper Form of this Sacrament XII This prov'd to be the proper Form the Apostle S. James signifies when he says Let them pray over him and the Prayer of Faith shall save the sick Whence we know that the Form is to be us'd in manner of a Prayer altho with what Words chiefly it is to be conceiv'd the Apostle has not express'd But This we have from the Tradition of the Fathers XIII This Form us'd every where So that all Churches retain this manner of Form which the Roman Church the Mother and Mistress of all Churches uses For tho' some change some few Words as when for God indulge thee They put Remit or Spare and sometimes also Heal whatsoever thou hast committed But yet because there is no alteration of the sense it is evident that the same Form is religiously observ'd of all Nor let any one wonder why it is so XIV Why this Form is in the manner of a Prayer that the Form of other Sacraments either absolutely signifies what it effects as when we say I Baptize thee or I Sign
Extream-Unction is to be receiv'd that nothing may hinder the Grace of this Sacrament and yet that nothing is more contrary to it than the Conscience of any mortal sin the perpetual Practice of the Church Catholic is to be observ'd That before Extream-Unction the Sacraments of Penance and of the Eucharist are to be administer'd And then let the Curats endeavor to perswade the Sick Person to yield the same Faith to the Priests anointing him as those of old times were us'd to give when they were to be heal'd by the Apostles But first of all XXIV The intention of him that desires Extream-Unction the Health or Salvation of the Soul is to be pray'd for and then the Recovery of the Body with this Adjunct if it may be for his Eternal Glory Nor ought the Faithful to doubt XXV This Sacrament to be receiv'd with very great Trust but that those Holy and Solemn Prayers are heard of God which the Priest not bearing his own but the Person of the Church and of our Lord Jesus Christ uses Who in one thing especially are to be exhorted That they will take care Holily and Religiously to administer this Sacrament of the Oyl of Health and Salvation when a sharper Fight seems to begin and the strength both of Soul and Body seems to decay And now who the Minister of Extream-Unction is XXVI A Priest the Minister of this Sacrament we have learn'd of the same Apostle who has publish'd the Law of our Lord For he says Let him call for the Elders By which name he means not those who are elder in Age as by the Synod of Trent has wisely bin expounded or those who have chief place among the People but the Priests who are rightly ordain'd by the Bishops by the Imposition of Hands Ja. 5.14 Sess 14. c. 3. To the Priest therefore the Administration of this Sacrament is committed Nor yet XXVII Of whom this Sacrament to be receiv'd according to the Decree of Holy Church is this power giv'n to every Priest but to the proper Pastor who has Jurisdiction or to some other to whom he has given the Power to discharge his Office But this is specially to be observ'd Note that the Priest in this Administration as it is in the other Sacraments also carries the Person of Christ and of the Holy Church his Spouse The Advantages also of this Sacrament are diligently to be explain'd XXVIII The Fruit of this Sacrament That if nothing els would draw the people to the use thereof they may be led by the very advantage of it seeing it is so order'd as that we may turn almost all things to our own profit The Pastors therefore shall teach The First that in this Sacrament Grace is given which forgives sins and specially the Lesser and as they are commonly call'd Venial For Deadly Sins are taken away by the Sacrament of Penance For neither was this primarily instituted for the Remission of Greater Sins but Baptism only and Penance effect This. There is another Advantage of Sacred Unction The Second that it frees the Soul from Sickness and Infirmity which it has contracted by Sin and from all the other Relics of Sin But that time is to be thought most seasonable for this Cure when we are afflicted with any grievous Sickness and our Life is in danger For it is natural to Man to fear nothing in the World so much as Death Now the Remembrance of former sins very much increases this Fear especially when the Conscience most sharply accuses For as it is written Sap. 4.21 The Fearful shall come into the Consideration of their Sins and their Iniquities shall stand up against them And then the Care and Thought grievously presses them that shortly after they must stand before the Tribunal of God from whom we must receive a most just Sentence according as we have deserv'd But it often happens that the Faithful being strick'n with this Fear feel themselves wonderfully puzzl'd But there is nothing conduces more to the Tranquility of Death The Third than to cast away sorrow and cheerfully to wait for the Lords coming and to be ready willingly to restore what he has intrusted us with whensoever he pleases to call for it from us That therefore the Minds of the Faithful be freed from this Trouble and that the Soul be fill'd with a pious and Holy Joy The Sacrament of Extream-Unction brings to pass Besides The Fourth from hence we get another which may well seem the greatest of all For tho the Enemy of Mankind never ceases as long as we live to endeavor our Ruin and Destruction yet that he might destroy us and if he could possibly bring it about that he might take from us all Hope of God's Mercy he never uses his utmost might and main more violently than when he perceives we draw towards our End Wherefore there is Strength and Weapons minister'd to the Faithful in this Sacrament wherewith they may break the Force and Violence of the Adversary and stoutly fight against him For the Soul of the Sick is eas'd and encourag'd with the Hope of Gods Goodness and being confirm'd therewith she lightly endures all Inconveniencies and more easily escapes the Wiles and Subtilties of the Devil endeavouring treacherously to insnare her Lastly The Fifth follows Health of Body also if it be good for him But if at such Time XXIX Why this Sacrament not so effectual as ir might be the Sick Recover not their Health this comes not by the Fault of the Sacrament but it must be believ'd to come to pass for this Reason because in a great part The Faith either of those who are anointed with Sacred Oyl or of those by whom it is administer'd is weak For the Evangelist testifies Mat. 13.38 That the Lord did not do many mighty works among his own Countrymen because of their Vnbelief Altho it may truly be said That Christian Religion by how much the deeper it has taken Root in the Souls of Men does stand in less need of the proof of such Miracles as these than formerly in the Infancy of the Church it seem'd to do But yet our Faith is here to be excited For XXX The Faith and Hope of the Sick to be incourag'd Howsoever by the Will and Counsel of God it shall happen to the Health of the Body yet the Faithful ought to be strengthen'd with an assur'd Hope that by vertue of the Sacred Oyl they shall get Spiritual Health and that it shall be that if it chance that they go out of this Life they shall have the benefit of that excellent Word Apoc. 14.13 Blessed are the Dead which dye in the Lord. Thus much has bin spoken briefly concerning the Sacrament of Extream Unction But if these Heads of Matters be more largely explain'd by the Pastors and with the diligence as becomes them it is not to be doubted but the
study and desire to God who is the chiefest Good And then we must desire those things that unite us most with God but those things that separate us from him or any way cause us to be disjoyn'd from him are utterly to be remov'd far from our studies and desires Hence we gather how all other things The Third which are call'd Good next after that chiefest and perfect Good are both to be wish'd and pray'd for of God our Father for those Goods that are outward and belong to the Body as Health Strength Beauty Riches Honors Glory which oftentimes afford matter and occasion to Sin for which cause it is that they are not at all devoutly and piously to be pray'd for that Petition shall be limited in these Bounds that we pray for the Conveniences of this Life for necessitie's sake which ground of Prayer is refer'd to God For tho we may in our Prayers ask those things which Jacob and Solomon pray'd for III. How bodily Goods are to be desir'd Gen. 28 20. Prov. 30.8 Jacob thus If he will give me Bread to eat and Clothes to put on the Lord shall be my God And Solomon thus Only give me necessary food Now since of Gods Liberality we are suppli'd with Food and Raiment It is but meet that we remember that Exhortation of the Apostle 1 Cor 7.30 Let them that buy be as tho they possess'd not and those that use this World as tho they us'd it not for the figure of this World passes away Again Psal 61.11 If Riches increase set not your heart upon them Whose fruit and use is only ours but yet so as that we communicate with others as we are taught by God himself If we have Ability IV. The true use of outward Goods if we abound with other outward Goods of the Body let us remember that they are therfore given us that we may serve God with more ease and lend our Neighbor all things of this kind And then for the Goods and Ornaments of the Understanding V. Under what condition Arts and Sciences to be pray'd for of which kind are Learning and Arts we may not pray for them but on this condition only if they will be profitable to us for God's Glory and our Salvation but that which is absolutely and without any adjunct or condition to be pray'd for wish'd and begg'd as we said before is the Glory of God and after that all things else that may joyn us to that most excellent Good as Faith the Fear of God and his Love of which we will speak more fully in the explication of the Petitions For whom we are to Pray NOw it being known what things are to be pray'd for I. There is no sort of Men which are not to be pray'd for the Faithful are to be taught for whom they are to pray Prayer contains Petition and Thanksgiving wherefore we will first speak concerning Petition We must therefore pray for all without any Exception either of Differences of Favour or of Religion For whether he be Enemy Stranger or Infidel he is our Neighbor whom because by God's Command we ought to love it follows that we ought to make Prayers also for them which is the Office of Love for thither tends that Exhortation of the Apostle 1 Tim. 2.1 I beseech you that Prayers be made for all Men. In which Prayer we are first to beg those things which concern the Welfare of the Soul Note and then that of the Body Now we ought to perform this Office first for the Pastors of our Souls II. First We must pray for the Pastors of our Souls Col. 4.3 whereof we admonish'd by the Apostle from his own Example for he writes to the Colossians to pray for him that God would open him a Door of Speech which also he do's to the Thessalonians And in the Acts of the Apostles we read Acts 12.5 That Prayer was made by the Church without ceasing for Peter Of which Duty also we are admonish'd by S. Basil in his Books de Moribus For says he we must pray for them that are over us in the Word of Truth Basil lib. Moral Reg. 56. c. 5. item Homil. in Isaiam In the second place Secondly For Princes we must pray for Princes according to the Sentence of the same Apostle For how great Public Good we enjoy by just and pious Princes there is no one ignorant God therefore is to be entreated that those that are above other Men may be such kind of Persons as they ought to be Vide Tertul. Apolog. 30. ad Scap. c. 2. There are Examples of Holy Men Thirdly For Pious Men. whereby we are admonish'd to pray for good and pious Men for they also stand in need of the Prayers of others Which is so order'd of God that they may not be puff'd up with Pride while they see that they want the Prayers of their Inferiors Besides Fourthly For Enemies Our Lord has commanded us to pray for our Persecuters and Slanderers Matth. 5.44 For Fifthly For Strangers from the Church it is well known from the Testimony of S. Austin that this Practice of making Supplications and Prayers for those that were without the Church was receiv'd from the Apostles That Faith might be given to Infidels that Idol-worshippers might be deliver'd from the Error of their Impiety that the Jews the Darkness of their Souls being dispell'd might receive the Light of Truth that Heretics returning to Soundness of Mind might be instructed in the Precepts of Catholic Doctrin that Schismatics being bound with the Band of true Charity might be joyn'd in Communion with our most Holy Mother the Church from whom they fell away Now how great a force hearty Prayers made for this kind of Men has appears by so many Examples of Men of all sorts which God daily carries being snatch'd out of the Power of Darkness into the Kingdom of the Son of his Love and of Vessels of Wrath he makes them Vessels of Mercy In which Case no one in his right Mind can doubt that the Intercession of Devout Men prevails very much Vide S. Aug Epist 107. ad Vitel. Cyprian de Orat. Domin Item Caelestinum Papam Epist 1. c. 11. And Prayers for the Dead Sixthly For the Dead that they may be delivered from the Fire of Purgatory did flow from the Doctrin of the Apostles concerning which enough was said when we spake of the Sacrifice of the Mass Dionys cap. lib. de Eccles Hierarch c. 6 7. Clem. Pap. Epist 1. lib. Constit Apost Tert. de Coron Milit. in Exhort ad Castit in lib. de Monog Cypr. Epist 66. But those that are said to sin unto Death Seventhly For Sinners Intercessions and Prayers profit them but little yet it is the part of Christian Charity both to pray for them and even with Tears to wrestle for them if by any means they can render
wit That Heaven is carried about with a steddy and perpetual Motion so that it does not in the least forsake the Law appointed it of God If you consider the Earth and all other Creatures you may easily perceive that they fall off either not at all or but very little But miserable Mankind very often falls XI Nothing more inconstant than Man and seldom does it proceed in any good purposes but for the most part leaves off good Actions when begun and despises them and the best Sense which pleas'd for a while presently displeases and that being rejected it falls into ill Counsels and such as are pernicious to it self What therefore is the cause of this Misery and Inconstancy XII What the causes of Man's Misery are It must needs be the Contempt of divine Inspiration for we shut our Ears to Gods Admonitions we will not cast our Eyes upon those things that would give us Divine Light nor do we hearken to our Heavenly Father commanding us those things which are for our Salvation Wherefore the Curats are to be very careful to lay these Miseries before the Eyes of the Faithful XIII The Curats Duty in thiâ— case and let them shew the causes of their Miseries and the vertue of the Remedies to do which they will not want means if they read those very Holy Men John Chrysostom and Austin and especially what we have set down in the Exposition of the Creed For those things being known who is there even of the most wicked Men in the World but by the Help of Gods Grace preventing them will endeavour by the Example of the Prodigal Son in the Gospel Luc. 15. to bestir and raise himself up and come into the presence of this heavenly King and Father Vide Chrysost in Psal 118. in cap. 4. Isai hom 62. ad Popul Antioch Item hom 69. in hom de vanit brevit Vitae Aug. lib. 10. Confess c. 28. 31. lib. 21. de Civit. Dei c. 14. lib. 22. c. 22. Having explain'd these things XIV What is here understood by the Kingdom of God they shall then shew how this Petition becomes advantagious to the Faithful and what it is that in these words we beg of God especially seeing that this word the kingdom of God signifies many things the declaring whereof will be useful both to the understanding of other places of Scripture and is necessary to the knowledge of this place The common Signification therefore of the Kingdom of God First and which is frequent in the Sacred Scripture is not only that Power which he has over all Men and Creatures in the World but his Providence also which rules and governs all things For as the Prophet says Psal 94.4 In his hands are all the Ends of the Earth By which Ends are also understood those things which are secret and hidden in the inmost parts of the Earth and of all things else According to this Sense spake Mordochaeus in these words Esther 13.9 O Lord God thou art an Almighty King for in thy Power are all things and there is none that can resist thy Will thou art Lord of all nor is there any that resists thy Majesty Again Secondly by the Kingdom of God is signified that special and singular Rule of Providence whereby God defends and takes care of pious and holy Men. Of which mighty care so proper to God it is said of David The Lord governs me therefore shall I want nothing And Isaiah says The Lord our King he shall save us Psal 22.1 Isay 32.22 In which Kingly Power of God XV. Christ's Kingdom is not of this World John 18.36 tho even in this Life those pious and holy Men are after a special Manner of whom we have made mention yet Christ our Lord admonish'd Pilat that his Kingdom is not of this World i. e. it has not its Beginning from this World which is made to perish for after that manner as we have said Emperors Kings Common-wealths Rulers and all they that either have obtain'd and are chosen of Men to be over Cities and Provinces or by Violence and Wrong to possess the Government have the Rule or Mastery But Christ our Lord is appointed of God to be King XVI What Christ's Kingdom is as the Prophet says whose Kingdom as the Apostle says is Justice for he says The Kingdom of God is Justice and Peace and Joy in the Holy Ghost Psal 2.6 Rom. 24.15 Now Christ our Lord reigns in us by internal Vertues Faith Hope and Charity XVII How Christ reigns in us by which Vertues we are made parts as it were of his Kingdom and being subject to God after a special manner we are consecrated to his Worship and Reverence that as the Apostle said Gal. 2. I live yet not I but Christ lives in me so we may say I reign yet not I but Christ reigns in me Now this Kingdom is call'd Justice XXIII Why God's Kingdom is Justice because it is constituted by the Justice of Christ our Lord. And of this Kingdom thus speaks our Lord in S. Luke The kingdom of God is within you Luc. 17.21 For tho Jesus Christ reigns by Faith in all Note that are contain'd in the Lap and Bosom of our most Holy Mother the Church yet in a special manner he reigns over them who being endu'd with Faith Hope and Charity yield themselves as pure and living Members to God And in these the Kingdom of Grace is said to be Now Thirdly The Kingdom of God is eternal Glory Matth. 25.34 Luc. 23.42 that is God's Kingdom of Glory whereof we hear Christ our Lord speaking in S. Matthew Come ye Blessed of my Father possess the Kingdom prepar'd for you from the beginning of the World Which very Kingdom that Thief in S. Luke admirably ackowledging his Wickedness begg'd of him in this manner Lord remember me when thou com'st into thy Kingdom S. John also makes mention of this Kingdom John 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle to the Ephesians mentions it Eph. 5. For no Whoremonger or Vnclean person or Covetous man who is an Idolater has any Inheritance in the Kingdom of Christ and of God Matth. 13. â—1 Hither do belong some Parables of Christ our Lord speaking of the Kingdom of Heaven But first it is necessary to establish the Kingdom of Grace XIX The double Kingdom of Grace and Glory nor can Gods Glory reign in any except his Grace first rule in them But Grace XX. What Grace is according to the Sense of our Savior himself is A fountain of living water sprining up to eternal life John 4.14 And what shall we call Glory but Grace made perfect and absolute For so long as we are cloth'd with this frail and mortal Body while weak and wandring in
this blind Pilgrimage we are absent from the Lord XXII Our Instability in the Kingdom of Grace we often slip and fall casting off the Admonitions of the Kingdom of Grace wherewith we were secur'd but when the Light of the Kingdom of Glory which is perfect shall have enlightned us we shall always stand firm and stable for every Fault and Inconveniency shall be taken away every Infirmity being confirmed shall be strengthen'd Lastly God himself will reign in our Soul and Body But this thing has bin more fully handled in the Creed when we discours'd of the Resurrection of the Flesh These things therefore XXIII What things are here pray'd for First which shew the common Sense of the Kingdom of God being explain'd we must shew what this Petition properly prays for Now we beg of God that Christs Kingdom which is the Church may be propagated that all Infidels and Jews Schismatics and Heretics may turn themselves to the Faith of Christ our Lord and receive the Knowledg of the true God and return to Soundness of Mind and to the Communion of the Church of God from whence they are fallen that it may be fulfil'd and brought to that Issue which the Lord spake by the Mouth of Isaiah Isa 54.2 Enlarge the place of thy Tents and stretch out the Borders of thy Tabernacles make thy Lines long renew thy Rule for thou shalt penetrate to the right and left Hand because he that made thee shall reign over thee And again The Gentils shall walk in thy Light Isa 60.5 and Kings in the brightness of thy rising lift up thy Eyes round about and see all these are gather'd together they came to thee thy Sons shall come from far and thy Daughter shall rise from beside thee But because in the Church there are some that in their Words confess God Secondly but in their Deeds deny him and yet boast of their deform'd Faith in whom by Reason of Sin the Devil dwells and rules as in his own Houses we pray also that the Kingdom of God may come upon them whereby the Darkness of their Sins being dispell'd and being illustrated with the Rays of the Divine Light they may be restor'd into their former Dignity of being the Children of God that all Heretics and Schismatics being taken away and all Offences and all causes of Sin cast forth out of his Kingdom our Heavenly Father may purge the Floor of his Church that in worshipping God devoutly and holily she may enjoy a quiet Peace and Tranquillity Lastly Thirdly we pray that God alone may live in us and he alone may reign in us that hereafter there be no place for Death but that it may wholly be swallowed up in the Victory of Christ our Lord who having scattered and dispersed all the Principality of the Enemies by his own Power and Might he may subject all things under his Government And it shall be the Curats Care XXIV The Curats Duty in this case to teach the Faithful what the Reason of this Petition requires with which Thoughts and Meditations being furnish'd they may make these Prayers devoutly to God And First they shall exhort them to consider the Force and Meaning of that Parable us'd by our Saviour The Kingdom of Heaven is like to a Treasure hidden in a Field which he that found it in the Ground hid and for joy thereof goes and sells all that he has and buys that Field For he that knows the Riches of Christ our Lord XXV All things seems vile when we know Gods Kingdom will despise all things in comparison of them all Excellencies Riches and Power will seem mean to him for nothing can be compar'd to that most precious Jewel or be able to stand before it Wherefore those that know it Phil. 8. will cry out with the Apostle I account all things but loss and esteem them but as Dung that I may gain Christ This is that famous Jewel of the Gospel Matth. 13.45 for which he that sells all his Goods and gives the Mony thereof shall enjoy everlasting Happiness O happy we XXVI How precious this Jewel of didivine Grace is Rom. 8.15 if Jesus Christ would give us so much Light as to see this Jewel of Divine Grace whereby he reigns in those that are his for we would sell all that we have yea and our very selves to buy and secure this for then at last we might assuredly say Who shall separate us from the love of Christ But if we would know what is the exceeding Excellency of the Kingdom of Glory let us hear the Words and Sentences of the Prophet and Apostle agreeing in the same Isa 64.2 1 Cor. 2.9 Eye has not seen neither has Ear heard nor has it enter'd into the Heart of Man what things God has prepar'd for them that love him Now XXVII That we may be heard we must pray with Humility for the obtaining what we desire it will be very profitable to consider with our selves what we are i. e. the Offspring of Adam justly cast out of Paradice and Exiles whose unworthiness and Perverseness might rather deserve God's utmost Hatred and eternal Punishments XXVIII The Advantage of self-despising The First Wherefore it then behoves us to be of an humble and lowly Spirit Our Prayer also will be full of Christian Humility And wholly distrusting our selves The Second we will betake our selves as that Publican did to God's Mercy And ascribing all to his Bounty Third Rom. 8.15 we will give him immortal Thanks who has given us his Holy Spirit incourag'd by whom we may be embolden'd to cry Abba Father And we shall take Care and Consideration what we are to do The Fourth and on the contray what to avoid that we may come to the Kingdom of Heaven For we are not call'd of God to Idleness and Sloth Note for says he Matth. 11.12 the Kingdom of Heaven suffers Violence and the violent take it by force And if thou wilt enter into Life Matth. 19.17 keep the Commandments It is not enough therefore to seek the Kingdom of God XXIX We must labor together with Grace unless Men labor and toil for it for they ought to help and serve that Grace of God in holding that Course which leads to Heaven God never forsakes us Note for he has promis'd to be with us always How ought this one thing therefore to be regarded of us that we forsake not God and our selves And in this Kingdom of God XXX The defence of our Salvation and how great which is his Church are all things wherewith he defends the Life of Man and perfects their eternal Salvation Multitudes of Angels which are invisible and the Benefit of visible Sacraments full of Celestial Treasures in these things there is so much Security appointed us by God that we may be safe not only from the Government of our worst Enemies but