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
and above all by Baptism by which as by the Door Aug. lib. 9. contr Faust. c. 11. we enter into the Church Now that by this Communion of Saints we ought to understand the Communion of Sacraments the Fathers signifie in this Creed by these words Damasc lib. 4. de Fide Orthodox c. 12. I confess one Baptism But after Baptism first follows the Eucharist and then the other Saraments For tho this name be suitable to all the other Sacraments since they joyn us to God and make us partakers of him whose Grace we receive yet it is more proper to the Eucharist which makes this Communion But there is another Communion in the Church to be consider'd For whatsoever things are piously and holily perfom'd by One these things belong to All and by Charity which seeks not her own they are made profitable to them This is well prov'd by the Testimony of S. Ambrose S. Ambros in Ps 118. Serm. 1 v. 69 who explaining that place of the Psalm I am a Partner of all them that seek thee says thus As we say that the Member is a Partaker of the whole Body so is he that is a Partner with them that fear God Wherefore Christ has taught us this Form of Prayer Matt. 6. to say Our Bread not mine and the rest after the same manner not taking care for our selves only but for the salvation and profit of all But now this Communication of good things is XXVI A singular Similitude in Holy Scripture often represented by a fit Similitude taken from the Members of the Body of Man for in the Body there are many Members But tho they are Many yet they make but One Body in which all the Members discharge each their own proper Office and not all the same Office 〈◊〉 12.15 Nor have they all the same Dignity to execute alike the useful and comely functions nor do they seek each its own profit but the commodity and conveniency of the whole Body And then they are all so fitly knit together among themselves that if one be griev'd the rest also by Consent and Nearness of Nature do grieve and on the contrary if one be well dispos'd all the rest rejoyce with it The same thing we may contemplate in the Church in which tho there be divers Members to wit various Nations of Jews and Gentiles Bond and Free Poor and Rich yet when by Baptism they are initiated they are made one Body with Christ whereof he is the Head Moreover in this Church is assign'd to every one his own Office Note for as there were plac'd in it some Apostles some Teachers but all for the public benefit so it is the Office of some to Rule and to Teach and of others to Obey and to be Subject But then they only reap the Benefit of those so many and so great Functions Note and good things thus appointed by God who lead a Christian Life in Charity and are just and dear to God But the dead Members XXVII What benefit of the Communion of Saints they are depriv'd of who are in mortal sin Aug. in Ps 70. Serm. 2. to wit those who are as it were bound in wickedness and estrang'd from the Grace of God are not depriv'd of this Good so as to cease to be Members of this Body but being dead they perceive not that spiritual Fruit and Advantage which just and pious Men have and yet seeing that they are in the Church they are assisted towards the recovery of that Grace and Life which they had lost by those who live spiritually and receive those benefits which there can be no doubt that they are void of who are altogether cut off from the Church Nor are those Gifts common only which render men just and dear to God XXVIII Grace fro Grace are common Gifts but there is also given Grace for Grace among which is reckon'd Knowledg Prophecy and the Gift of Tongues and Miracles and the rest of that sort which Gifts are also granted to the Wicked not for Private but Publick Advantage to the Edification of the Church For the Gift of Healing is given not for his sake who has the Gift but for the Sick Mans sake who is to be healed And indeed a Christian has nothing in possession which he ought not to reckon as common to himself and all others And therefore they ought to be ready and prepar'd to relieve the Miseries of the Needy for he that has such kind of Goods and sees his Brother in want 1 Joh. 3.17 and will not help him he is plainly convin'd to have none of the Love of God in him Which things seeing they are so it is manifest enough that those who are in this Holy Communion enjoy a kind of Happiness and can truly say Ps 83. Ps 33. O how lovely are thy Tabernacles O Lord of Hosts my Soul longs and even faints for the Courts of the Lord and Blessed are they which dwell in thy House O Lord ARTICLE X. The Forgiveness of Sins There is no One I. The Belief of this Article necessary to Salvation who when he sees this Article Of the Forgiveness of Sins number'd among the other Articles of Faith can doubt not only that there is some Divine Mystery but also that there is something very necessary to the attaining Salvation contain'd in it For as was said before Without a certain belief of those things which in the Creed are propos'd to be believ'd there can be no entrance to any Body to Christian Piety But if that which of it self ought to be known of all Men seems fit to be confirm'd by some Testimony that surely will be sufficient which our Savior a little before his Ascension into Heaven witness'd concerning this matter when he open'd the Understanding of his Disciples that they might understand the Scriptures Luc. 24.46 It behov'd says he Christ to suffer and to rise again the third day from the dead and that in his name Penance and Remission of sins should be preach'd to all Nations beginning at Jerusalem Which words if the Curats consider II. The Curats Duty in explaining this Article they will easily perceive That there lies upon them a great Necessity and Charge from the Lord of diligently explaining this Article especially when the other things which belong to Religion are to be taught It is the Curats Duty therefore as to this Point to teach not only that Forgiveness of Sins may be had in the Catholic Church of which Esayah prophesi'd Isa 33.24 Aug. Hom. 49. c. 3. Iniquity shall be taken away from the people which dwell in her but also that in her there is a power of Forgiving Sins Which if the Priests use aright Let the confessors observe this and according to the Laws prescrib'd by Christ our Lord it must be believ'd That Sins are truly forgiven and pardon'd But this Pardon III. In Baptism there is
we look more closely into the matter we may easily perceive that there was wanting in that Form none of those things which our Savior commanded to be observ'd For he that but names Jesus Christ signifies at the same time the Person of the Father also by whose appointment he was anointed and the Holy Ghost who anointed him And yet it may seem doubtful Whether or no the Apostles did at all baptize any in this kind of Form XVI Not certain that the Apostles baptiz'd Christ's name Ambr. l. 1. â—â— Sâ—â—â—â—â— Sâ—â—â—ct c. â— Pasiâ— l. 1. de â—pâ—â— Sâ—â—ct c. 12. Gâ—l 3.27 if we will follow the Opinion of those Holy and Grave Fathers Ambrose and Basil who interpret Baptism in the name of Jesus Christ so as they say by those words is signifi'd Baptism not that which was given of John but of our Lord Christ altho the Apostles departed not from that common and usual Form wherein are express ' d the distinct names of the Three Persons Now this kind of speech S. Paul seems to use in his Epistle to the Galatians when he says As many of you as have bin Baptiz'd in Christ have put on Christ To signifie that they were baptiz'd in the Faith of Christ but yet that they us'd no other Form than that which the same our Lord and Savior cammanded to be observ'd Thus much therefore XVII Three manners of Washing it will be sufficient to teach the Faithful concerning the Matter and Form which chiefly belong to the Substance of Baptism Now because in celebrating this Sacrament we ought to observe the right way of Washing therefore the Pastors must teach how that Part also ought to be done and briefly let them understand that the Church has bin us'd to celebrate Baptism after any one of these three manners For those that are baptiz'd Plunging Pouring Sprinkling Eph 5.26 are either plung'd into the Water or Water is pour'd upon them or they are sprinkl'd with Water Now whichsoever of these three ways is observ'd we ought to believe Baptism to be valid For Water is us'd in Baptism to signifie the Washing of the Soul which it performs And therefore the Apostle calls Baptism a Laver. But he cannot be more properly said to be wash'd who is plung'd into Water which fashion was long observ'd in the Primitive times of the Church Act. 2.41 Greg. l. 1. Regist Ep. 41. than He who has water pour'd on him which is the manner now adays or than He who is sprinkl'd with Water as it may be suppos'd S. Peter did when in one day he convert'd and baptiz'd Three Thousand Men. But whether Baptism be perform'd with One single Washing or with a threefold pouring of Water on the Baptiz'd is not to be thought of any moment For that by any of these three ways Baptism was formerly rightly perform'd in the Church and may be so again does plainly enough appear from the Epistle of S. Gregory the Great written to Leander Yet the Faithful are to retain that Custom or Rite which they observe to be us'd in their own Church But it is fit to give them this warning especially XVIII Three things chiefly to be noted that in Baptism not any part of the Body but the Head where all both internal and external Senses have their strength is to be wash'd and that he that baptizes ought at the very same time of the Washing with Water and not either before or after it to pronounce the words which are the Form of the Sacrament These things being explain'd XIX When Baptism was instituted and commanded it will be convenient to teach the Faithful and to put them in mind that Baptism as all the other Sacraments were was instituted by Christ our Lord. This therefore the Pastors shall frequently teach and explain That there are Two different Times of Baptism to be noted The One when our Savior instituted it The other when the receiving of it became a settl'd Law and Obligation As for the First It is plain that this Sacrament was then Instituted of our Lord when himself being baptiz'd of John gave Power of Sanctifying to the Water For S. Gregory Nazianzen and S. Austin testifie That at that time Greg. Orat. in Nat. Salv. ci ca sinem Aug. Serm. 29 36 37. de Temp. Matt. 3.26 Marc. 1.10 Luc 3.21 the vertue of begetting in us the Spiritual Life was bestow'd on Water And in another place he writes From the time that Christ was plung'd in Water Water washes away all sins And in another place The Lord is baptiz'd not as wanting to be cleans'd but by the Touch of his pure Body cleansing the Waters that they may have power of cleansing And to this purpose This may well serve for an argument that the most Holy Trinity in whose name Baptism is perform'd have manifested their divine presence at it For then was heard the Voice of the Father then was present the person of the Son and then descended the Holy Ghost in likeness of a Dove besides all This the Heavens were open'd whither by Baptism we also may now ascend But if any one desire to know XX. The Waters sanctifi'd by the touch of Christs Body by what means so great and so divine a vertue was bestow'd on the Waters by our Lord. This indeed exceeds Mans understanding yet this we understand well enough that when our Lord receiv'd Baptism the Water was consecrated to the saving use of Baptism by the Touch of his most Holy and Pure Body yet so as that tho this Sacrament were instituted before the Passion yet it must be believ'd that of the Passion which was as the End of all Christ's Actions it took its vertue and Efficacy See Hieron in com in 3. cap. Mat. Aug. Serm 36. de Temp. And now of the Other XXI When Baptism began to be of Obligation Mar. 16 10. Matt. 28.19 to wit at what time the Law of Baptism began to be obligatory there can be no doubt For the Holy Fathers agree That after the Resurrection of our Lord when he commanded his Apostles saying Go ye and teach all Nations baptizing them it the name of the Father and of the Son and of the Holy Ghost from that time forward all Men that were to attain everlasting Salvation began to be oblig'd by the Law of Baptism And this is gather'd from the authority of the Prince of Apostles when he says 1 Pet. 1 3â— He has begotten us again to a lively Hope through the Resurrection of Jesus Christ from the Dead As also we may learn from that place of S. Paul Eph. 5 2â— He gave himself for her that he might sanctifie her he speaks of the Church cleansing her with the laver of Water in the Word Both which places seem to refer the Obligation of Baptism to the time immediately following our Lords Death So that it can by no means be doubted that those words of our
Prophet a little before when being full of the Spirit of God Isay 53.6 Isay 53.10 He saw the Lord full of Sores and Wounds All we like Sheep have gone astray every one after his own way and the Lord has layd upon him the Iniquity of us all But of the Son it is written When he shall have made his Soul an offering for Sin he shall see his seed long-liv'd But the Apostle has express'd this same thing in Words much more remarkable when yet from the other part he wou'd shew how we may advance our hope from the consideration of the infinite Mercy and Goodness of God For he says Rom. 8.32 He who spar'd not his own Son but deliver'd him up to Death for us all how shall he not also with him give us all good things It follows now XVII What Fifthly Luc. 22.44 That the Curat teach How great the bitterness of Christs passion was which if we keep fresh in our Memory That the Sweat of our Lord became like drops of Blood trickling down to the Ground when he but began to feel those Torments and Agonies of Mind which soon after he was to be loaded with Ibid. any one may easily understand that nothing cou'd be added to the weight of his Sorrows For if the very thought only of the Miseries approaching were so bitter as the Sweat of Blood manifested it to be what shall we think of the Suffering it self And yet it is plain that Christ our Lord endur'd the most extream Sorrows XVIII What Sixtly both of Mind and Body And first There was verily no one part of his Body which felt not the most grievous Punishments for both his Feet and Hands were fastn'd to the Cross with Nayls his Head scratch'd with Thorns and buffeted with a Kane or Reed his Face filth'd with Spittle beat'n with Fists and his whole Body all over wounded with Scourging And besides all this XIX What Seventhly Ps 2.2 Matt. 26. Men of all ranks and conditions were gather'd together against the Lord and against his Christ For both Gentiles and Jews were the Perswaders the Authors and Ministers of his Passion Judas betray'd him Peter deny'd him and all the rest forsook and left him And now XX. What Eightly while he was on the Cross shall we consider the bitterness of the Pains or the Shame or both together Verily there was no kind of Death either more shameful or more tormenting or spiteful cou'd be contriv'd which none were us'd to suffer but the most pestilent and wicked Malefactors only and in which the continuance and tediousness of that kind of death made them endure the most exquisite Pains and Torments And yet the Habit and Constitution XXI What Ninthly or Frame of the Body of Jesus Christ much increas'd the greatness of his Pains Which by the Power of the Holy Ghost was form'd much more perfect and was better temper'd than the Bodies of other Men can be and therefore had a more quick faculty of Sense or Feeling and endur'd all those Torments the more heavily But then XXII What Tenthly As to the inward grief of his Mind there is no one can doubt but that in Christ it was most extream for those Saints that have suffer'd Punishments and Torments wanted not Comfort in their Souls giv'n them from Heav'n which so cheer'd and refresh'd them that they were enabl'd patiently to undergo the force of their Torments yea ev'n in the very midst of their Torments many of them were transport'd with inward Joy Coloss 1.24 For the Apostle says I rejoyce in my Sufferings for your sakes and I fulfil those things which are yet behind of the Sufferings of Christ in my Flesh for his Body's sake which is the Church And in another place 2 Cor. 7.4 I am fill'd with comfort and over abound with joy in all our Tribulation But Christ our Lord temper'd the Cup of his most bitter Sufferings which he drank with no mixture of Sweetness For he permitt'd the Human Nature which he had taken to feel all kinds of Torments no otherwise than as if he had bin Man only and not God also It remains now That the Curat explain also what the Profits and Benifits are which we partake of by our Lords Passion First therefore XXIII How great the Benefits of Christs Passion are The First Rev. 1.5 Col. 2.13 14 The Passion of our Lord was our deliverance from Sin For as it is in S. John he lov'd us and wash'd us from our sins in his Blood and said the Apostle He has quick'n'd us together with him forgiving us all our Trespasses blotting out the Hand-writing of the Decree that was against us which was contrary to us and took it out of the way nailing it to his Cross Besides The Second Joh. 12.31 32. He has snatch'd us out of the tyrannical Power of the Devil For said the Lord himself Now is the Judgment of this World Now is the Prince of this World cast out and I if I be lifted up from the Earth will draw all things to my self Besides The Third He has discharg'd the punishment due to our sins And then The Fourth because there cou'd no Sacrifice be offer'd more grateful and acceptable to God he has reconcil'd us to his Father and render'd him propitious and favourable to us Lastly The Fifth In that he bore our Sins He has open'd us a Way to Heav'n which before was barr'd up by the common Sin of Mankind And this the Apostle signifies in these VVords Heb. 10.19 We have boldness to enter into the Holiest by the Blood of Jesus Nor was there wanting a Figure and Image of this Mystery XXIV The Figure of our Redemption Num. 35.15 28. even in the Old Law for those who were forbid to return into their own Country before the death of the High Priest did signifie thereby That there was no entrance into the heavenly Country open for any tho he led his life never so justly and piously before that most High and Eternal Priest Christ Jesus had suffer'd death which having done immediately the Gates of Heav'n were thrown open to all them who being cleans'd by the Sacraments and endu'd with Faith Hope and Charity were made partakers of his Sufferings All these passing-excellent XXV All good things redound to us by vertue of Christs Passion and Divine Benefits the Curat shall teach Come to us by the Passion of our Lord. And first Because the Satisfaction which after this wonderful manner Jesus Christ has paid to God the Father for our Sins is compleat and perfect in all respects For the price he paid for us was not ev'n or equal only to our Debt but far out-weigh'd it And besides This Sacrifice was most acceptable to God VVhich when the Son offer'd to him upon the Altar of the Cross he quite mitigated his Fathers Anger and Indignation and this Argument the
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
very rapture Death shall seize us and as it were by a deep Sleep so soon as the Soul goes out it shall return in a moment for when they shall be carry'd up they shall dye that coming to the Lord at the Lords presence they may receive their Souls because with the Lord they cannot be dead And the same Opinion is approv'd by the Authority of S. Austin lib. 20. c. 20. in his Books concerning the City of God Seeing therefore it much concerns us to be throughly perswaded that this very and therefore the same Body which is each of our own tho it be corrupted and reduc'd to Ashes yet that it shall be rais'd to Life the Curate shall diligently undertake to teach this point This is the Apostles meaning when he says This corruptible must put on incorruption 1 Cor. 13.25 plainly shewing by the word This every ones own proper Body Job also has most clearly propheci'd hereof Job â—9 26 And in my flesh says he shall I see God whom I my self shall see and my Eyes shall behold and not another This very thing is gather'd from the Definition of the Resurrection Damasâ—n l. 4. de Fide Oâ—â—h â— 28. For the Resurrection as Damascen defines it is a Recalling back to the state from which you fell Lastly if we consider for what reason there will be a Resurrection as a little before has been shew'd 1 Cor. 5.10 we shall have no ground to doubt of this matter For therefore as we have taught will the Body be rais'd again that every one might give an account of his own works done in the Body whether Good or Evil. Man therefore must rise again with that very Body with the help whereof he has serv'd God or the Devil that with the same Body he might either receive his reward and Crown of Victory or else endure the most miserable pains and punishments Nor will the Body only rise again IX In what state the Body shall rise again S. Aug. l 22. de Civit. Dei c. 19 20 21. â—â—ch c. 86 87 88 89. Hier. Ep st 59. 6â— but whatsoever does belong to the Truth of its Nature and to the comliness and ornament of Man shall be restor'd Very excellent is the Testimony of S. Austin in this matter There shall then be no deformity or fault in our Bodies if any have been loaded or grown unweildy with Fat he shall not assume that Load of his Body but whatsoever exceeds the true measure thereof will be accounted supertiuous And on the contrary whatsoever either Sickness or Old Age has done in the Body shall by Christ's Divine Power be repair'd as if any have been overpin'd and made thin by Leanness baecause Christ not only has repair'd our Body but whatsover elses has been taken from us through the Miseries of this life And in another place S. Aug. Enâ—h c. 89. Man shall not have again that Hair which he had but that which would best become him according to that The hairs of your head are all number'd which according to the Divine Wisdom shall be repair'd And first X None mâ—â—'d after the Resurrection All the Members because they belong to the Truth of Humane Nature shall be restor'd together for those who were Blind even from their very Birth or by any Disease had lost their Sight the Lame and the Creeples and those who were impotent in any of their Members shall rise again with intire and perfect Bodies for otherwise the Desire of the Soul which is prone to conjunction with the Body would be dissatisfi'd whose desire notwithstanding in the Resurrection we believe without doubt shall be fulfill'd Besides it is sufficiently apparent that the Resurrection no less than the Creation is to be reckon'd among the Special works of God As therefore in the beginning of the Creation all things were made perfect by God so also we must affirm that it will be in the Resurrection Nor ought this to be allow'd concerning the Martyrs only XI Scars of the Martyrs wounds will remain after the Resurrection to their Glory but of the Wicked to their Msery S. Aug. lib. 22 de Civit. Dei c. 20. of whom S. Austin thus testifies They will not be without their Members for Martyrs that Dismembring which they suffer'd can be no blemish to the Body otherwise they who are Beheaded should rise again without a Head but yet in the parts of those Members shall remain the Scars of the Sword shining far above the Gold and Pretious Stones even as do the Scars of Christ's Wounds And this also is truly said of the Wicked tho their Members were cut off by their own fault for by how much the more Members they shall have with so much the more bitter Torment of Grief shall they be loaded Wherefore this restitution of Members will redound not to their Happiness but to their Calamity and Misery when their Merits will not be ascrib'd to the particular Members but to the Person to whose Body they were joyn'd For to those who have done Penance they shall be restor'd to be Rewarded but to those who neglected it to be punish'd Now if these things be seriously consider'd by the Curats they will never want Sentences and matter enough to stir up and inflame the minds of the Faithful to the study of Piety that considering the Troubles and Afflictions of this Life they may earnestly long for that blessed Glory of the Resurrection which is propos'd to the Just and Pious Now it remains that the Faithful understand XII The Body will rise again immortal in the consideration of those things which constitute or make up the substance of the Body altho that very same Body shall be rais'd from the dead which before dy'd yet the Condition thereof shall be far different For to omit other things all the Bodies at the Resurrection shall differ from themselves very much in this thing that whereas before they were subject to Death after their Resurrection to Life they shall all be Immortal without any difference of Good and Bad. And this admirable Restitution of Nature Christs famous Victory has merited XIII Whence our Bodys made immortal Esa 25.8 Oâ—c 13.14 1 Cor. 15.26 Apoc. 21.4 Apoc. 9.4 which he got over Death as the Holy Scripture testifies for it is written He shall throw down Death headlong for ever And elsewhere O Death I will be thy death Which the Apostle explaining says In the last place The enemy Death shall be destroy'd And we read in S. John Death shall be no more For it was very fit that by Christ's merit whereby the power of Death was overthrown the Sin of Adam at the long run should be overpower'd And it was agreeable to the same Divine Justice That the Good should for ever enjoy a bless'd Life And the Bad suffering eternal Torments should seek for Death but should not find it Should wish to dye but
Death should fly from them This Immortality then is common to the Good and to the Bad. Furthermore XIV Four Gifts of the Glory of our Bodys the reviv'd Bodies of the Saints will have some signal and excellent Oraments whereby they shall be render'd much more Noble than ever they were before and specially these Four which are call'd Dowers or Gifts and have been observ'd by the Fathers from the very Doctrin of the Apostles Of these see S. Austin Serm 99. de Temp. Ambr. in Com. in 1. ad Cor. c. 15. The First of these is Impassibility Impassibility to wit a Dower or Gift which makes them that they cannot suffer any trouble nor be affected with any grief or inconvenience For the force of Cold the heat of Fire or the violence of Water cannot hurt them It is sown says the Apostle in Corruption but it shall rise in Incorruption But the Schoolmen call this Impassbility rather than Incorruption for this reason to shew that it belongs properly to the Glorious Body For Impassibility is not common to them with the Damn'd whose Bodies tho they be incorruptible yet they can burn and freez and be afflicted with divers Torments After this follows Brightness Brightness Matt. 13.33 Matt. 17.2 Phil. 3.21 1 Co. 13.4 wherewith the Bodies of the Saints shall shine as the Sun for so testifies our Savior in S. Matthew The Just says he shall shine as the Sun in the Kingdom of their Father And lest any one may doubt thereof he has declar'd the same by the example of his own Transfiguration This the Apostle sometimes calls Glory Exod. 34.9 and sometimes Brightness Exod. 34.9 He will reform says he the Body of our Humility that it be made like to the Body of his Brightness It is sown in Dishonor it rises in Glory Of this Glory the people of Israel in the Wilderness saw a kind of resemblance when Moses's Face 2 Cor. 3.7 by talking with God and being in his presence did so shine that the Children of Israel could not stedfastly look upon it Now this Brightness is a kind of shining Glory redounding to the Body from the most transcendent Happiness of the Soul so that it is a kind of Communication of that Bliss which the Soul enjoys after which manner also the Soul herself is made happy because on her part of the divine Happiness is deriv'd But with This Gift we are not to believe That all are alike adorn'd as they are with the former For all the Bodies of the Saints shall be indeed equally impassible but the same Splendor they shall not have For as the Apostle Testifies 1 Cor. 15.41 There is one Brightness of the Sun and another Brightness of the Moon and another Brightness of the Stars for Star differs from Star in Brightness so also is the Resurrection of the Dead With this Gift is joyn'd that which they call Agility or Swiftness Agility whereby the Body shall be freed from that weight wherewith it is now press'd And may with the greatest ease be so mov'd into what part soever the Soul would have it that there can nothing be swifter than that motion Aug. de Civit Dei l. 13. c. 18. 20. l. 22. c. 11. Hier. in Enc. c. 40. Subtilty even as S. Austin in his book De Civitate Dei and Hierom in Esaiam have taught Wherefore the Apostle says It is sown in Weakness it is rais'd in Power And to these is added that which is call'd Subtilty by vertue whereof the Body is wholly made subject to the government of the Soul serves her and is ready at her commands And this is shew'd by the Words of the Apostle 1 Cor. 15.44 It is sown an Animal Body it is rais'd a Spiritual Body These are in a manner the chief heads which are to be taught in the explaining of this Article But that the Faithful may know what Fruit they may gather from the knowledg of so many XV. How many and what Fruits may be had from this Article The First and so great Mysteries First we must declare That we must give the greatest Thanks to God who has hid these things from the Wife and reveal'd them to little ones For how many Men have there been exceedingly commendable for Prudence or furnish'd with singular Learning who yet as to this most certain Truth have been stark blind That therefore he has made known these things to us who could not aspire to that understanding there is reason enough that with perpetual praises we celebrate his good-will and Mercy And then this great Fruit will follow from the Meditation of this Article The Second to wit That in the Death of them who are joyn'd to us either by kindred or friendship we can easily comfort both our selves and others which kind of comfort it 's manifest the Apostle us'd when he wrote to the Thessalonians concerning those that slept And also in all other afflictions and calamities 1 Thess 4 13. The Third the thought of the Resurrection to come brings us the greatest ease of our grief Job 19.24 as we have learn'd by Jobs example who by this only Hope bore up his afflicted and troubled mind that there would be a Time when at the Resurrection he should behold the Lord his God Besides this will very much prevail with the Faithful The Fourth to take great care to lead an upright and a just life and wholly clean from all pollution of sin For if they but consider those exceeding great riches which at the Resurrection shall be given and now are offer'd them they will easily be drawn to the study of vertue and piety And on the contrary The Fifth Joh. 5 29. There is nothing will have a greater force to bridle the Lusts of the mind and restrain Men from wickedness than to be often put in mind with what mischiefs and torments the wicked shall be punish'd who at that last day shall come to the Resurrection of Judgment ARTICLE XII THe Life everlasting The Holy Apostles our Leaders would conclude and shut up the Creed I. Why this is the last Article of the Creed wherein the sum of our Faith is contained with the Article of Life Everlasting both because after the Resurrection of the Flesh the Faithful are to expect nothing else but the reward of Everlasting Life and also that that perfect Happiness and which is full of all good things should be always before our Eyes and to teach us to fix our whole mind and all our thoughts thereupon Wherefore in teaching the Faithful the Curats shall never intermit to inflame their minds with the propos'd rewards of Eternal Life and shall teach them that all things yea even the most difficult are to be endur'd for the Christian names sake are to be esteem'd as easie and pleasant and that they should be render'd more ready and chearful to obey God But because
contra duas Epist Pelag c. 13. lib 3. c. 5 in Ench. c. 64. lib. 1. de nupt concupisc c. 25. Item Greg. lib. 9. Epist 39. Conc. Vien Florent in Mater de Sacram. It most be confess'd indeed XLIII Concupiscence remaining in those thâ—t are baptiz'd is not sin Augâ—st as in the same place by authority of That Holy Synod has bin decreed that even in those that are baptiz'd there does remain Concupiscence or a kind of scum But that has not truly the Reason or Nature of sin For according to S. Austin In little Children baptiz'd the guilt of Concupiscence is absolv'd tho the Concupiscence it self remain till Death And elswhere he testifies The Guilt of Concupiscence in Baptism is loos'd but the Infirmity remains For Concupiscence which proceeds of sin is nothing else but an Appetite of the mind by its own nature repugnant to Reason Which motion notwithstanding if it have not the Consent of the Will or Negligence joyn'd with it is far from the true nature of sin But when S. Paul says I had not known Concupiscence to be sin Rom. 7.7 if the Law had not said Thou shalt not covet By these words he means not the very Concupiscence it self but the Corruption of the Will The same Doctrine S. Gregory taught writing thus Lib 9 Regist Epist 39. If there be any who say that in Baptism sin is forgiven only superficially or as to the outward commission of it what can be spoken more like an Infidel than this since by the Sacrament of Faith the Soul is absolv'd from sin even to the very Roots thereof And to prove this he uses the testimony of our Savior when in S. John he says Joh. 13.10 He that is wash'd needs not but to wash his Feet but is clean throughout Now if any one would see an express Figure and resemblance of this matter XLIV A Figure of Bapti m. 4 Reg. 9.14 let him contemplate the History of Naaman the Syrian's Leprosie who when he had wash'd himself seven times in the Water of Jordan he was so cleans'd from his Leprosie as the Scripture witnesses That his Flesh became like the Flesh of a little Child Wherefore the proper Effect of Baptism is the Forgiveness of all sins whether contracted by Original Corruption or by our own Fault For which cause it was instituted by our Lord and Savior as to omit other Testimonies the Prince of Apostles shew'd in most clear words Act. 2.38 when he said Repent and let every one of you be baptiz'd in the name of Jesus Christ for the râ—mission of sins Of concupiscence remaining in those that are baptiz'd See Aug. lib. 1. de peccat merit remiss c. 39. Item lib. 1. cont duas Epist Pelag. c. 13. l. 3. c. 3. in medio lib. 1. de nupt concupisc c. 23. 25. Item lib. 6. cont Julian q. 5. de verb. Apost Serm 6. But now in Baptism not only sins are remitted XLV The Second effect of Baptism The remission of the Punishment due to sin Rom. 9.3 but also all the Punishments of sins and wickedness are graciously pardon'd of God For tho it be common to all the Sacraments that by them is communicated the vertue of Christ our Lords Passion yet of Baptism only is it said by the Apostle that through it we dye and are bury'd together with Christ Whence Holy Church always understood that without exceeding great wrong to this Sacrament it could not be that those Offices of Piety or Devotion which by a usuâ—â— name the Fathers call'd works of Satisfaction could be enjoyn'd to him that was to be cleans'd by this Sacrament That the Punishments due to sin are remitted in Baptism See Ambros in cap. 11. ad Rom. Aug. lib. 1. de nupt concupisc c. 33. in Ench. cap. 4. D. Thom. 3. Art p. q. 69. art 2. unde nec nulla est imponenda penitentia Greg. lib. 7 regist Epist 24. habetur de consecrat dist 4. cap. Ne quod absit D. Thom. p. q. 68. ar 5. Nor are the things which we here teach contrary to the practice or custom of the Ancient Church XLVI Works of Penance before Baptism to what purpose which antiently requir'd the Jews when they were to be baptiz d to fast forty days together For that was not ordain'd for satisfaction For those that receiv'd Baptism were by that means admonish'd that for the more reverencing of the Dignity of that Sacrament they should for some time without intermission give themselves to Fasting and Prayer But tho we ought to be assur'd that in Baptism the Punishment of Sin is pardon'd XLVII What Punishments are not remitted in Baptism yet no one is freed from that kind of punishment which is deserv'd of the Civil Judgement for any grievous Crime So as that he that deserves to dye should be freed by baptism from the punishment appointed by the Laws Note Notwithstanding the Religion and Piety of those Princes is highly to be commended who that the Glory of God in his Sacraments might be made the more illustrious do at the Fonts remit and pardon that punishment also Besides Baptism procures us after the stage of this life a freedom and discharge from all those punishments which follow Original Sin for by merit of our Lord's Death it is that we obtain these things But as was said before Rom. 5.6 by Baptism we dye with him For if as the Apostle says we are planted together with him in the likeness of his Death we shall be also in the likeness of his Resurrection But if any one ask XLVIII Why after Baptism we are not freed from all Misery of Life why immediately after Baptism and even in this mortal life we are not freed from these inconveniences and are not carry'd by vertue of this Sacred Washing into that perfect state of life in which Adam the first Father of Mankind was plac'd before he sinn'd we must answer that this is thus done for Two reasons especially The First of which is The First Reason That we who by Baptism are knit to the Body of Christ and are made his Members might not receive greater dignity than our Head Since therefore Christ our Lord tho from his first birth he had the Fulness of Grace and Truth yet he laid not down the Frailty of Humane Nature which he took before he had endur'd the torments of his Passion and Death it self and then he rose to the Glory of Life Everlasting who can wonder when he sees the Faithful who have already by Baptism got the grace of the righteousness of Heaven to be notwithstanding yet cloath'd with weak decaying Bodies that afterwards having gone through many labors for Christ's sake and last of all even through Death it self they may be called again to life and be found worthy to enjoy an everlasting Age with Christ Another cause why after Baptism