of the singular advantages of Holy Communion and Effectually be made Partakers of those Graces which God is ready to bestow by means of this Blessed Sacrament As for the Second Part it is to be perused and Practized for this effect it will be very proper to peruse it often and with Attention but particularly upon the Eve and day of Communion PART I. Of the Doctrin that is to say of the Truths which it Imports us to know concerning the Sacrament of the Eucharist A Christian Communicant that he may receive worthily if as yet he know them not distinctly ought to be well instructed in three things of which two are generall the third is particular to this Sacrament First he must be instructed in Faith in Generall without which it is impossible to attain to the knowledge of this great Mystery of the Eucharist He must understand perfectly well what God hath reveal'd concerning this Virtue which is the Basis and ground-work of Salvation As Saint Paul saith Heb. 11.1 The Substance of the things to be hoped for Secondly He must have a true Notion of the Principal Mysteries of Faith in Particular as of the Blessed Trinity the Incarnation the Redemption the Catholick Chuch for except he believe these Truths it is impossible ever to come either to the knowledg or belief of that of the Holy Eucharist Thirdly He must be throughly informed in what concerns this Sacrament in particular viz. in the principal truths which appertain unto it as the real presence of the Son of God in the Cousecrated Host The change of the substance of the Bread and Wine into that of his Body and Blood The great wonders which meet in this Mystery The effects which it produces in the Soul of the worthy receiver The dispositions with which it ought to be received Following this order I shall divide this First Part into three Chapters whereof the First shall treat of Faith the Second of the Principal Mysteries of our Faith the Third of what concerns this Sacrament in particular And we shall divide the Chapters into Articles or Questions as necessity shall require CHAP. I. Of Faith. FOR your greater ease we shall treat of this Subject by way of Question and Answers immediately subjoyn'd Question I. What is it we are obliged to know concerning Faith in general SEven things viz. What Faith is who is the Author of it what its action its object its motive its rule and what the conditions it requires that it may be perfect Quest II. What is Faith IT is a gift of God or a light from above by which man being illuminated doth firmly believe all those things which God hath revealed and proposed to his Church to be believed whether written or unwritten In this definition is comprised all whatsoever as is abovesaid we are obliged to know concerning Faith. And first it teacheth us that Faith is a Supernatural light proceeding not from us but from God and which makes us assent to those truths the belief whereof is necessary for Salvation It teacheth us also who is the Author of Faith what its action the rest as we shall see by the Replies to the following Questions Quest III. Who is the Author of Faith I Answer God alone Faith is a gift of God saith the Apostle Ephes 2.8 and there is none but he can give it He bestows it upon us by enlightning our understanding in a supernatural way and inclining the will to follow by her consent the light which is proposed unto her The will indeed concurrs and doth well in accepting and agreeing with the truth which is proposed unto her but it is God alone who is the first and principal cause wherefore it is very necessary that we beg and require it at his hands Quest IV. What is the Action Object and Motive of Faith TO believe that is to hold a truth for certain and assured without the least doubt thereof is the proper act of Faith. The object that is the things which we are oblig'd to believe are all the truths which God hath revealed and which are therefore proposed that we may assent unto them The motive or reason why we ought to believe is the divine revelation For one believes a truth because God who neither can deceive us nor be deceived in what he reveals unto us hath revealed it And this revelation for this reason is always infallible Quest V. By what ways hath God revealed the Truth unto us BY two By the Holy Scripture and by Tradition These are the two ways whereby God hath been pleased to manifest his holy truths and both of them are equally infallible because both are equall the one written the other the unwritten word of God. Quest VI. Which is the Rule of Faith WE call that the Rule of Faith whereby we discern the revelations which come from those which do not come from God for it is certain that there are some false revelations and which the Devil the Author of Lies proposes by his Ministers and therefore that we may not be be deceived we have a certain rule This rule is the judgment or the interpretation of the Holy Church to which God hath given that Power and promised the assistance of his Holy Spirit that it also may never be deceived The Proofs are manifest in the Scripture Behold Mat. 28.20 saith he I am with you even untill the end of the World. He also said Mat. 16.18 Vpon this Rock will I build my Church and the Gates of Hell shall not prevail against it And the Apostle saith afterwards 1. Tim. 3.15 that the Church is the House of God and that it is the Pillar and Ground of Truth The Son of God commands us to hearken to it even as to himself Luc. 10.16 He that heareth you heareth me and he that despiseth you despiseth me And he saith Mat. 18.17 he who will not hear the Church let him be accounted as a heathen or Publican Without this Rule we can have no Faith because without it we can neither be assured of the Divine Revelation nor of the true Scriptures nor of their true Sense wherefore Hereticks who refuse to follow the Judgment of the Church have neither Faith not even any certainty of any thing they believe They say indeed that they follow the Scripture but they deceive themselves For first How do they know that there is such a thing as Scripture but by the Testimony of the Catholick Church which assures us of it and hath conserved it from time to time even untill their times Did not St. Augustin contra Epist fundam c. 5. say and with good reason that he would not believe the Gospel except he were moved unto it by the authority of the Catholick Church and that if we believe the Church when it tells us that we must believe the Gospel why should we not believe it when it forbids us to believe Manicheus or Hereticks Secondly It is not enough to
must read them attentively Consider exactly all and every one of their actions so to conform your self to them as near as you can And as you have imitated those Penitents in their Sins and extravagances so also imitate them in their Penance As St. Ambrose said to a great Emperour Qui secutus es errantem sequere poenitentem The Third Part of this Treatise of Penance which is Confession HAving spoken of Contrition and the preparations necessary to obtain that Eminent Virtue we now come to the Confession of Sins which is the Second part of Pennance as we have said above in the Second Chapter which you would do well to read once more in this place for it serves as a foundation to all that we are about to say of Confession which we shall treat with all possible brevity yet not without giving you all the knowledge which is necessary to make it well But I beseech you Theotime read with attention and Application of mind what we shall say CHAP. I. Of the Institution and Necessity of Confession THE first thing which is necessary to be known in this place is who it was that instituted Confession and of what necessity it is for the Salvation of Souls We cannot better learn these two truths then from the Holy Church which hath clearly explain'd them by the Council of Trent Sess 14. Chap. 1. The Council saith that Pennance was always necessary before the law of Grace for all those who had sinned Mortally and that they could never receive the remission of their Sins but by detestation and hatred of Sin and a holy sorrow of mind for the enormous offence they had commited against God Yet that this Virtue was not raised to the dignity of a Sacrament before the coming of the Son of God who instituted it on the day of his Resurrection when being in the midst of the Apostles he breathed on them as the Scripture saith and said these words Receive the Holy Ghost whose sins you remit they are remitted and whose sins you retain they are retained Jo. 20.23 By this so remarkable an action saith the Council and by those so distinct words the Fathers with a common consent have always understood that the power to remit or retain Sins was given to the Apostles and their Lawfull Successors to reconcile those unto God who had fall'n into Sin after Baptism Con. Tred Sess 14. c. 1. And in the fifth Chapter treating of the institution and necessity of the Confession of Sins which is the Second part of this Sacrament it speaks in these terms Concerning the Institution of the Sacrament of Penance already explicated The Vniversall Church hath always understood that our Lord instituted the Entire Confession of Sins and that it is necessary by divine right for all those who have fall'n into Mortall Sin after Baptism Because our Lord Jesus Christ being ready to Ascend into Heaven hath left Priests in his place in Quality of Presidents and Judges to whom all the Sins which the Faithfull had committed after Baptism ought to be discovered that they might give their Judgment either of Absolution or Retention by Vertue of that power which was given them From all this Doctrine of the Holy Church we learn two truths The first is that Confession is is instituted by Jesus Christ The second that it is necessary by Divine right for the remission of Mortal Sins committed after Baptism as Baptism is necessary for the remission of Original Sin. We must notwithstanding take notice that in case of necessity and where Confession is impossible it may be supplied by Contrition as Baptism is also supplied by the same action in those who are capable to make it supposing that in this Contrition be included a will to receive Baptism or make a Confession But in this case it is necessary that the Contrition be perfect and proceed from the pure love of God. CHAP. II. What is Sacramental Confession THis word Confession is understood two ways in Scripture for sometimes it signifies the praise of God sometimes the accusation of Sins and the reason is because that word signifies an avouching and an acknowledgment and to Confess signifies to avouch or acknowledge any thing When we acknowledge the greatness of God or his benefits this is called Confession which signifies as much as praise or benediction which we give to God When we acknowledge the Sins we have committed it is a Confession by which we accuse our selyes This made St. Augustin say that Confession belongs not only to Sinners who accuse themselves but also to him that praises God. Confiteri non solius peccatoris sed etiam laudatoris Aug. Serm. 8. de verb. Dom. And St. Bernard adds that these two Confessions are necessary the one for Sinners the other for the Just Cum mala tua confiteris Sacrificium Deo Spiritus contribulatus cum Dei beneficia immolas Deo Sacrificium laudis absque confessione justus judicatur ingratus peccator mortuus reputatur Confessio igitur est peccatoris vita justi gloria Bern. Serm. 40. de diversis Each one of these says he offers a Sacrifice to God the one of Contrition the other of praise Without the first Sinners continue in Death and the Just without the second are accounted ungratefull to God and thus Confession gives life to Sinners and glory to the Just We speak here in this place only of the Confession of Sins and of that only as it is a part of the Sacrament of Penance which we define thus An accusation of all the Sins one has committed which is made to the Priest as Vicar of Jesus Christ to receive Absolution thereof In this definition we must particularly take notice of the word Accusation which signifies much but ordinarily is but little understood for it doth not signify a simple recital of their Sins as it happens to the greatest part of Penitents who Confess their Sins as if they were recounting a Story This word then betokens quite another thing and means a declaration which the Penitent makes of his Sins to the Priest as a Criminal to his Judge that is to denounce them to acknowledge ones self guilty and to blame ones self to demand pardon for them professing a regret or trouble of mind for having committed them protesting not to offend any more and submitting ones self to the Conditions and Punishments the Judge shall please to impose Behold what properly speaking Sacramental Confession is which is much different from that which is frequently practised by Penitents It is rightly called saith the learned Catechism of the Council of Trent de Penitent n. 51. an Accusation because Sins are not to be so recounted as tho' we boasted of our wickedness nor are they to be so told as if for divertisement to some idle hearers we were telling a Story But they are so to be declared by a mind accusing it self as that we desire also to revenge them in our selves That
end reade that which hereafter we shall say of it The reading also of good Books is a most powerfull means to conserve and keep us in the straight path of virtue We treated of this in the Instruction of Youth 2d Part. Chap. 16. which I exhort you to read once more upon this occasion All these are general remedies and common to all sort of Sins There are others more particular against each Sin considered in its kind which it would be too long to declare in this place as also it would be useless since we have treated of them elsewhere as for example the remedies against idleness in the 3d. Part. Chap. 7 and against impurity in the 8th and 9th Chap. and in all the 4th Part. Where we have treated of Christian virtues and the means to resist contrary vices A Table of SINS Or An Examen of Conscience upon the Commandments of God's Law and of the Church and upon the Seven Deadly Sins Sin being a transgression against the law of God it follows that to understand well in what one hath sinn'd he must know first what it is that God Commands what that he forbids and to examin his Conscience rightly it is necessary he run over the Commandments of God as they stand in order and see whether and how many ways he hath transgress'd them for we offend God diverse ways This is the reason why I shall digest here the ten Commandments of Gods Law with all the sins that may be committed against each one of them that thence you may take what may concern you And for the greater facility I have for my diversion drawn up into Latin verse the several obligations which each Commandment imports with the transgressions opposed against them I offer them to those who understand and like them others may benefit themselves by the following explication The EXAMEN upon the First Commandment I am the Lord thy God thou shalt have no other Gods before me Exod. 20. THis Commandment includes the obligations of many virtues viz. of Faith of Hope of Charity of Religion and of the care of our Salvation It obligeth us to believe in God to hope in him to love him above all things give him the worship and honour due to him and to seek after the Salvation of our Soul which he hath created to his own image and likeness to enjoy him for all eternity All these things are comprized in these three verses Credere prima homines sperare amare Deumque Condigno cultu venerari orare Animaeque Aeternam curare jubent mandata salutem Opposite to these are first the Sins against Faith whereof some totally destroy it others offend against it in a high degree I st a fidem sanctam laedunt perimuntque nefanda 1. Ignorare fidem 2. dubiis aperire vagantem Incertumque animum 3. graviter qui his fixus adhaeret Ille fidem violat 4. gravius qui mente superba Eligit ipse sibi quod credat vel neget 5. inde Omnia blasphemo qui pernegat impius ore Sancta nil credens nisi quod tangitque videtque 6. Qui favet his vel facta probat 7. consortia quaerit 8. Dicta librosque legens avido bibit ore venena 9. Alta Dei nimio scrutans temerarius ausu Quae penetrare nefas homini mysteria 10. ridens Sacratos ritus 11. divinaque verba retorquens Ad pravos sensus miscens sacra profanis 12. Quique futurorum vult nosce recondita servat Quae Deus ipse sibi vel facta obscura requirit Artibus illicitis observans somnia vel quae Caeca superstitio Cacodaemonis arte maligna Reperit ut noceat prosit ve aut clausa recludat 1. The first sin against Faith is that of Ignorance when one is ignorant of what he is obliged to know To be ignorant of the four principall Mysteries without the express belief whereof we cannot be saved viz. the Unity of one God the Trinity of Persons the Incarnation of the Second Person for the Redemption of mankind and life everlasting To be ignorant of the Apostles Creed or not to know the sense and meaning of it as far as ones capacity and the means he hath to be instructed will permit To be ignorant of the Sacraments and particularly of those which one either hath or ought to receive Not to know the Comandments of God and the Church All these ignorances ordinarily speaking are mortal Sins wherefore one ought carefully to examin himself and reflect well whether he hath sought the means to be instructed as Catechisms Sermons reading and the like 2. The Second Sin against Faith is a doubt of the truth of any of the points of Faith. It happens sometimes against our will and then it is either none or at least not a Mortall Sin but perhaps some venial negligence But if it be voluntary it is a Mortall Sin and this in two cases 1st When one either seeks it or willingly gives some occasion of it as by reading ill Books by discoursing too freely concerning matters of faith by examining them with too much curiosity by giving himself too much liberty to judg of them according to humane reason 2ly This doubt is voluntary when one willingly detains himself in it and gives his consent unto it 3. The Third is the Sin of Error that is when from a doubt one proceeds to affirm and positively believe something contrary to the receiv'd Doctrine of the Church altho' it be but in one single article and such a belief is always a mortal Sin and if one maintain it obstinately without submitting himself to the Church it is Heresy whereof we are going about to speak 4. The Fourth Sin is Heresy That is an error in any point of faith maintain'd with obstinacy wherein one follows his own judgment in opposition to that of the Church and chooseth in points of Religion the things which he is willing to believe or to deny whence it is called Heresy that is to say a choice 5. The Fifth is Impiety which is different from heresy in this that Heresy will believe some truths but not all But Impiety denys all and believes nothing You ought Theotime to examin your self very strictly whether you have fallen into any of these Sins and if you have perform yet some more strict and severer Penance But above all communicate your thoughts with some learned and Pious person who may restore you to your self and put you in the right way 6. The sixth Sin against Faith is to favour Hereticks or Impious men as in supporting and approving what they do 7. The Seventh is to be pleased with their Company and discourse to continue therein with danger of embracing their opinions 8. The Eighth is to read their Books whether with pleasure or danger 9. The Ninth is the Sin of Curiosity to examin the Misteries of Faith or the Secrets of divine Providence by pure humane reason which leads ordinarily
follow the Scripture except also they follow and be assured of the true Sense of Scripture for as St. Augustin in tract 18. in Jo. saith Heresy springs from no other source but from good Scripture ill understood and boldly maintained And St. Hilary l. 2. ad Constant August saith excellently well That there is no Heretick but maintains his Blasphemies by the Scripture If they fay that the Holy Ghost inspires them with the true Sense of the Scriptures and the right understanding of the Mysteries therein contained The Answer is impertinent for there was never any Heretick who had not this same Plea. Secondly If it be so why are there so many different Sentiments amongst them and that in Points of Faith Can the Holy Ghost be contrary to or contradict himself Is it possible that he should inspire both truth and falshood 3ly who is it that doth not perceive that this answer were it good would authorize as many religions as there are men for every one will easily say that he hath the Holy Ghost Lastly why do they desire that others should believe them whilst they affirm that they have the H. Ghost having nothing besides there own assertion to justify what they say since they themselves refuse to believe the Church which requires their assent by so just a title as is the promise made her by the Son of God of the continuall assistance of his H. Spirit even to the end of the world We must then conclude and hold for a certain truth that it is neither our private judgment nor our interiour perswasion however we may believe it comes from the Holy Ghost which is capable to serve us as a rule in points of Faith or can make us see which is a true and which a false revelation but it is the sole Testimony of the Catholick Church and the judgment which she forms of the divine truths which is and ought to be the rule of our belief For whilst we submit our selves to her judgment we cannot fall As we cannot but mistake and err when tho' never so little we depart from the doctrine of the Church We find in the Church four conditions required for the rule of saith To be a rule it must at one and the same time be One Certain Manifest and Visible The Church is One for as there can be but one Faith so there can be no more then one true Church as it is said in the Nicene Creed Et unam Sanctam Catholicam Apostolicam Ecclesiam The judgment of the Church is Certain in points of faith since she can never fail being as the Apostle saith the Pillar and ground of truth It is Manifest because clearly proposed and by word of mouth explained upon occasion of any Emergent difficulty in matters of faith The Church for this reason was Established by the Son of God his will is that we have recourse unto her in these occasions according as it was also practiced in the Old Testament where it is said Mal. 2.7 that the lips of the Priest do conserve knowledge and one must seek the Law from his mouth And the Apostle assures us that the same method is to be observed in the New Testament when he saith Ephes 4.11 that the Son of God hath established some Apostles some Pastours and other some Doctors for the administration of his word for the building up of the body of Jesus Christ that is his Church That we may not be like Children wavering in uncertainty and carried away with every wind of Doctrine And for this reason also St. Augustin affirms that in all difficulties which occurr concerning any questions or matters of Faith we must make our addresses to the Church If any one saith he cont Crescon fear to be deceived in the obscurity of this question let him consult the Church Si quis falli metuit hujus obscuritate questionis Ecclesiam de illâ consulat Lastly the Church is Visible as consisting of Pastours who have succeeded one another ever since the Apostles even unto this present time and as in all ages one might so at this very time one may easily address himself unto them to be instructed in all what concerns our faith This is the City whereof the Son of God speaks Mat. 5.14 which is built upon a Mountain to which all the World may have access as it was foretold by Isaias Chap. 2.3 Come and ascend to the mountain of our Lord to the House of the God of Jacob. It will teach us his ways and we shall walk in his paths for the Law will come forth of Sion and the word of our Lord from Jerusalem It was to this City that St. Augustin de Vnitat Eecles c. 14. sent the Donatists when he said to them you have the City whereof he himself who built it said that it was a City built upon a Mountain and could not be hidden I have staid and dilated my self on set purpose upon this Subject of the Rule of Faith because it is of great concern in this affair and upon which all the rest as far as concerns us depends it is a Principle and Fundamental Maxim in matters of Faith That we must hearken to and obey the Church we must receive the Divine Revelations from her alone and the Interpretation she gives of the Holy Scripture and Tradition which are the two ways by which as is abovesaid God hath been pleased to convey his Divine Truths the Mysteries of our Holy Faith unto us Quest VII What Qualities or Conditions ought our Faith to have IT follows from what we have already said that Faith to be perfect must have three qualities or Conditions it must be Humble Vniversal and Firm or fixed and steddy Humble that is in matters of Faith we are to submit our selves to the judgment of the Church and not to be wedded to our proper sense nor to our interiour persuasion nor to the judgment of any particular Person as we have shew'd above Thus God ordained it in the Old Testament Deut. 17.8 where he commanded that in the difficulties which should occurr concerning the performance of the Law every one should have recourse to the Priests follow exactly their decision and that under pain of Death in case one should be refractory or disobedient And in the New Testament he hath decreed that he who will not hear the Church shall be accounted as an Infidel Vniversal that is it ought to comprehend and believe generally all the truths which are proposed by the Church to be believed without excepting any and the reason is evident because the Church which proposeth them by reason of the assistance of the Holy Ghost which is promised her without restriction is equally infallible in all her Judgments and can be no more deceived in the least then in the greatest Mystery of our Faith and as St. Augustin contra Epist fundam speaking of the Books of the Sacred Scripture saith excellently well If
I believe the Gospel I must also necessarily believe the Acts of the Apostles because the same Authority of the Catholick Church obliges to believe them both We may say the same of all the other truths which are proposed by the Church for if we believe one we ought also to believe the others because it is the same Authority and the same Church which proposes and gives us assurance of them both And the same St. Augustin l. 16. cont Faust c. 3. speaking of Hereticks and those who would give credit to nothing but their own will. You says he who in the Gospell believe what you please and what you like not reject You rather give credit to your selves then to the Gospell because when led by your private Spirit you approve what pleaseth and disapprove what displeases you in Scripture you do not at all submit your selves to the authority of holy writ there to find out your faith but rather you subject the Scripture to your selves to judge of it according to your will. In fine Faith ought to be firm that is fixed steddy and free from any at least voluntary doubt And this also for the same reason the infallible authority of the Church which proposes unto us the divine truths the objects of our Faith and cannot be deceived in what she proposes to us So that there is no more reason to doubt of any one truth then of all the rest And there is not a better way to dispell with ease the doubts which arise against any one article of our faith then to reflect upon the others which one believes with all the certainty imaginable which yet are no otherwise grounded then upon the same authority of the Church for if we do not doubt of those neither ought we to question these In all the doubts which may occur concerning any point or points of faith whether they arise from our own imaginations or spring from occasion of Heresy new doctrins or scandall given in the Church we ought to have recourse to this authority as to a secure refuge A refuge where we shall find the divine Protection against the contradiction of evill tongues as the Psalmist hath it and after him St. Augustin in those excellent words which he delivers upon that passage of Psa 30. exposi 2. Serm. 3. Preteges eos in tabernaculo tuo a condictione linguarum If you find tongues which contratradict you heresies raised up against you and divisions which oppose you have recourse to the Tabernacle of God adhere and stick fast to the Catholick Church do not depart from this rule of Truth and you shall be protected and guarded from the contradiction of tongues in the Tabernacle of God. Behold not only a wholsome but also a necessary advice which ought to be practised upon occasion of any doubts in faith and especially in the beginning of any heresy And had the hereticks of our time follow'd this good councell they would never so unfortunately have continued obstinate in their errour or drawn others into the same ruin as they have done CHAP. II. Of the things we are obliged to believe WE shall reduce them to four heads 1. The Divinity or what we are obliged to believe of God. 2. The Incarnation or the Humanity of the Son of God which shall comprehend what we are to be believe of Jesus Christ 3. The Church 4. The Sacraments These four things are all contained in the Apostles Creed ARTICLE I. What are we oblig'd to believe of God FOur things The First I believe in God that God is that is that there is one only true God who is an uncreated Being Eternall Independent Infinite in perfections in Knowledge in Power in Wisdom in Goodness in Justice and in all other things Secondly The Father Almighty and in his only Son I believe in the Holy Ghost that in God there are three Persons The Father the Son and the Holy Ghost That all these three are but one true God having the self same divine Essence the self same Wisdom the self same Goodness the self same Power and so of the other divine perfections That the Son the Eternal Word proceeds from the understanding of the Father by a perfect Knowledge which the Father conceives of himself by which he expresses his Image in the Son. And the Holy Ghost proceeds from the Father and the Son by a Mutuall love which they bear one another That these Processions do not cause any inequality or dependence or priority amongst the Divine Persons who are all Equall and Eternall as being all but one only true God One in Nature and three in Persons Thirdly Creator of Heaven and Earth That God is the authour and creator of all things that he hath made both Heaven and Earth and all the creatures therein whether visible or invisible of nothing by his only word That he conserves them by his power and governs them by his wisdom Fourthly Life Everlasting That as he is the beginning and first cause so also he is the end of all things and particularly of Men and Angels whom he created to adore and serve him and for whom he hath prepared eternall happiness which will consist in this that the blessed shall see him perfectly and enjoy him as he is in himself and this enjoyment shall endure for all eternity it shall never no never end ARTICLE II. What are we obliged to believe of Jesus Christ FOR the greater facility and distinctions sake we shall divide this Article into Questions Quest I. What is Jesus Christ And in Jesus Christ his only Son. HE is the Son of God the Second Person of the Blessed Trinity who was Incarnate that is made Man for us men and for our Salvation But Quest II. Why was he made Man TO redeem man from the Sentence of everlasting death which we had all incurred by disobedience of the first man and to give full satisfaction to the Divine Justice as well for that first or Original Sin as for all the rest which have been committed ever since by other men Quest III. This Incarnation in what doth it consist Who was conceived of the Holy Ghost born of the Virgin Mary IT consists in the strict and personal union of the Eternall word with human nature that is with a mortall body and an immortall Soul such as we have from which union there results a compound whom we call Jesus Christ true God and at the same time true man. Whence it plainly follows that in Jesus Christ there are two Natures and one only Person viz. the one divine the other humane nature both united in one the same Person of the Son of God or the eternal word whereas on the contrary in the divinity there is but one Nature three Persons By this Union the Divinity was neither changed into the Humanity nor the Humanity into the Divinity of our Lord for that is impossible But both natures enjoying either of them their own perfections
Damasus Epi. 57. that he was resolved never to depart from him but inseparably to unite himself unto him as to one who held the Chair of St. Peter upon which says he I know that the Church is built Adding that the Church thus built is the only house where it is lawfull to Eat the Paschal Lamb the Ark of Noah out of which during the Flood none were saved he that doth not gather with the Pope scattereth that is he who is not united to Jesus Christ doth associate himself with Anti-Christ Fifthly we are also obliged to believe that this true Church is Infallible in her judgments in matters of Faith and Doctrine concerning manners whether she be or be not assembled in the persons of her Pastours and Head viz. the Pope and Bishops she holds universally one and the same Doctrine This is also an Article of Faith grounded upon the word of the Son of God who hath promised that the gates of Hell shall never prevail against her his Church from whence it follows that she never either fell or ever shall fall into the least error in points of faith she being as the Apostle affirms the Pillar and ground of truth But we have already prov'd this truth above in the first Article Now from all what we have said both in the first Article and in the present question it follows that we must conclude and hold this for a certain and infallible truth that all saithfull Christians whosoever desire to be assured in points of faith and sound Doctrine concerning Manners and to avoid error in a matter of so great concern must of necessity adhere and stick close solely inseperably to the Holy Catholick Apostolick and Roman Church and hear and follow her Judgment and Doctrine in all things ARTICLE IV. What are we obliged to believe concerning the Sacraments I Believe the Remission of Sins We are obliged to believe what the Church hath always taught concerning the Sacraments viz. First that they are the means instituted by God thereby either to confer his Grace upon us or to augment what we have already received or to restore what we had lost as it is expressed in the Councill of Trent Sess 7. Proaem Secondly that a Sacrament may be rightly defined in this manner a Visible signe of invisible grace instituted by God for our sanctification 3. That this Visible sign consists and is as it were composed of two parts viz. the sensible thing which is applyed in the Sacrament as water in Baptism and the words which are pronounced as in the same Beptism these words I baptize thee c. according to that received doctrine delivered by St. Augustin Accedit verbum ad Elementum fit Sacramentum By the joyning of the words with the Element or Material thing the Sacrament becomes compleat One of these two parts is called the matter the other the form of the Sacrament 4. That the Sacrament being applyed by a lawfull Minister either gives or augments Sanctifying Grace in the Soul of the worthy receiver 5. That there are Seven Sacraments viz. Baptism Confirmation Eucharist Penance Extreme Unction Order Matrimony Baptism makes us the Children of Jesus Christ Washing us from the Stains of Original sin and enlivening our Soul with the Life of Grace whence St. Paul calls Baptism Tit. 3.5 the laver of regeneration and the renovation of the Holy Ghost Confirmation strengthens us and conserves and confirms us in the faith we received in Baptism The Holy Eucharist is the nourishment of the Soul for as by Meat and Drink our decayed Spirits are revived so by the use of the Blessed Sacrament those damages which Charity dayly suffers from humane frailty are repaired Penance restores us to the Grace of God which we had lost by sin Extreme Unction gives us strength at the hour of death that we may be the better able to fight against our Ghostly Enemy in that last Moment upon which Eternily depends it is a remedy against Spirituall weakness contracted by our former Sins Order consecrates the Ministers of Christ and gives them power to conferr the Sacraments Matrimony sanctifies the contract betwixt man and woman and gives them grace to comply with the obligations which they draw upon themselves by that indissoluble Bond instituted by God for the propagation of Mankind and raised to the dignity of a Sacrament by our Saviour Christ Altho' all or every one of the Sacraments do cause sanctifying grace yet they do not every one produce it in the same manner for there are two viz. Baptism and Penance instituted for the remission of Sins which conferr it upon those whom they find void of grace from whence it is that they are called the Sacraments of the dead that is to say of those who are dead in the sight of God in the state of Mortal Sin whom they raise up from that death to the life of grace whereas all the rest are called the Sacraments of the living in as much as they encrease the grace they find precedently in the Soul and to receive any one of these worthily it is necessary that we be in the state of grace The Soul by each Sacrament is not only sanctified by habitual but also endowed with actual grace that is with a vigour and strength towards the compassing of those particular effects for which it was first instituted and ordained Moreover there are three which imprint a character in the Soul Baptism Confirmation and Order this Character is a Spiritual Mark or Seal which God makes in his Soul who receives any of these three Sacraments which impression because it can never be rased out none of these three Sacraments can be reiterated or received the second time by the same Person without a Sacrilege CHAP. III. Of the Holy Eucharist ALL what we have said hitherto whether of Faith in general or in particular of the Divinity it self of the Incarnation of the Son of God of the Holy Church and of the Sacraments serve only as so many steps or dispositions to the belief of the Blessed Sacrament of the Altar and to render the understanding of this adorable Mystery more easy to us which therefore we shall here endeavour to explain as brief and short as possibly we may I shall reduce all whatsoever we are obliged to know concerning it into four heads 1. The real prefence of the Son of God in the Sacrament 2. The Wonders inseparably annext unto it 3. The effects which it is capable to produce 4. The dispositions necessary to receive it ARTICLE I. Of the real presence of the Son of God in the Holy Eucharist and of what we are to believe concerning this Sacrament WE are obliged to believe that it is a Sacrament instituted by Jesus Christ wherein he gives us really and truly his Body and Blood under the species or exteriour appearance of Bread and Wine for our Spiritual nourishment and refection There is not any one particle of this general