CHAPTER X

OF THE NINTH ARTICLE

“I BELIEVE THE HOLY CATHOLIC CHURCH”

QUESTION I

For what reasons the ninth Article ought most frequently to be inculcated on the People

With how great care pastors ought to explain to the faithful this ninth article, will not be difficult to estimate, if we attend particularly to the following considerations: first, that, as St. Augustine observes, the prophets spoke more plainly and openly of the Church than of Christ, as they foresaw that on this a much greater number may err and be deceived, than on the mystery of the Incarnation. For in after ages there would not be wanting wicked men, who, like the ape, that would fain pass for a man, would profess themselves to be Catholics alone, and, with no less impiety than effrontery, assert that with them alone is [to be found] the Catholic Church; secondly, that he, whose mind is deeply impressed with this truth, will experience little difficulty in avoiding the fearful danger of heresy; for a person is not to be called a heretic as soon as he shall have offended in matters of faith; he only is to be called a heretic who, neglecting the authority of the Church, maintains impious opinions with pertinacity. Since, therefore, no man can be infected with the contagion of heresy, so long as he holds the things proposed to be believed in this article, pastors should use every diligence that the faithful, knowing this mystery, and thus guarded against the wiles of Satan, may persevere in the true faith. But this article depends upon the preceding one; for, it having already been shown that the Holy Ghost is the source and giver of all holiness, we here profess our belief that the Church has by him been endowed with holiness.

QUESTION II

What is generally and particularly denoted by the word “Ecclesia” (Church)

But as the Latins borrowed the word Ecclesia from the Greek, and since the preaching of the Gospel transferred it to sacred things, it is necessary to explain the meaning conveyed thereby. The word Ecclesia means a calling forth; but writers afterwards used it to signify a council or assembly. Nor does it matter whether the word is used in reference to the people of the true God, or of a false religion; for in the Acts, it is said of the people of Ephesus that, when the town-clerk had appeased a tumultuous assemblage, he said: And if you inquire after any other matter, it may be determined in a lawful assembly; thus are the Ephesians, who were worshippers of Diana, called a lawful assembly. Nor are the Gentiles only, who knew not God, called an Ecclesia; the councils of evil and impious men are also sometimes designated by the same name: I have hated the congregation of evil doers, says the Psalmist, and with the wicked I will not sit. By the ordinary range of holy Scripture, however, the word was subsequently used to designate the Christian Commonwealth only, and the congregations of the faithful; that is, of those who were called by faith unto the light of truth and the knowledge of God, that, forsaking the darkness of ignorance and errors, they may worship the living and true God piously and holily, and serve him from their whole hearts. In a word: The Church, says St. Augustine, consists of the faithful, dispersed throughout the world.

QUESTION III

Of the Mysteries which present themselves for consideration under this word

Under this word are comprehended no trifling mysteries, for in this calling forth, which the word Ecclesia signifies, we at once discern the benignity and splendour of the divine grace, and understand that the Church is very unlike all other commonwealths. For they rest on human reason and prudence; this, on the wisdom and counsel of God; for he called us by the inward inspiration of the Holy Ghost, who opens the hearts of men, and outwardly, through the labour and ministry of his pastors and preachers. Moreover, from this calling the Christian will better understand the end which he should propose to himself; that is, the knowledge and possession of things eternal, when he reflects why the faithful of old, living under the law, were called a synagogue, that is, a congregation; for, as St. Augustine observes, They were so called, because, like cattle, which are wont to herd together, they looked only to terrestrial and transitory goods. Hence the Christian people are justly called a Church, not a synagogue, because, despising earthly and mortal things, they pursue only things heavenly and eternal.

QUESTION IV

By what names the universal body of Christians is found described in the sacred Letters

Many names, moreover, which are replete with mysteries, have been applied to designate the Christian Commonwealth. Thus, by the apostle, it is called the house and edifice of God, when he says to Timothy: If I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of truth. And the Church is called a house, because it is, as it were, one family, governed by one Father, and enjoying a community of all spiritual goods. It is also called the flock of the sheep of Christ, of which he is the door and the shepherd. It is called the spouse of Christ: I have espoused you to one husband, says the apostle to the Corinthians, that I may present you as a chaste virgin to Christ; and, writing to the Ephesians, he says: Husbands, love your wives, as Christ also loved the Church; and, also, speaking of marriage: This is a great sacrament, but I speak concerning Christ and the Church. Finally, the Church is called the body of Christ, as may he seen in the epistle of St. Paul to the Ephesians and Colossians; appellations, each of which has considerable influence in exciting the faithful to prove themselves worthy the boundless clemency and goodness of God, who hath chosen them to be the people of God.

QUESTION V

Two parts of the Church are particularly mentioned, one Triumphant, the other Militant

These things being explained, it will be necessary to enumerate the several component parts of the Church, and point out their differences, in order that the people may the better comprehend the nature, properties, gifts, and graces of the Church, beloved of God, and, for that reason, unceasingly to praise the divine Majesty. The Church, then, consists principally of two parts, the one called the Church triumphant, the other, the militant. The Church triumphant is the most glorious and happy assemblage of blessed spirits, and of those who have triumphed over the world, the flesh, and the devil, and who, now free and secure from the troubles of this life, enjoy everlasting bliss. But the Church militant is the society of all the faithful who still dwell on earth, and is called militant, because it wages eternal war with those most implacable enemies, the world, the flesh, and the devil. We are not, however, to infer, that there are two Churches: but there are, as we have already said, two constituent parts of the same Church; one part of which has gone before, and is now in the possession of its heavenly country; the other, following every day, until at length, united with our Saviour, it repose in the enjoyment of endless felicity.

QUESTION VI

In the Church Militant are two sorts of men, the good and the bad

Now, in the Church militant there are two classes of persons, the good and the bad; and the bad profess the same faith, and partake of the same sacraments, but differing in their lives and morals. In the Church they are called the good, who are linked together not only by the profession of the same faith, and the communion of the same sacraments, but also by the spirit of grace, and the bond of charity; of whom it is said: The Lord knoweth them that are his. Who they are that appertain to this class of pious men, men may also form some conjecture; but cannot know with certainty. Of this part of his Church, therefore, we are not to suppose Christ our Saviour to speak, when he refers us to the Church, and commands us to obey her; for, unknown as is that portion of the Church, how can any one be certain to whose decision he should recur, whose authority obey? The Church, therefore, as the sacred letters and the writings of holy men testify, comprises the good and the bad; and in this sense were written these words of the apostle: One body and one spirits.

QUESTION VII

The Church is visible, and comprises both good and bad in its bosom

Thus is the Church known, and is compared to a city situated on the mountain, and seen from every side; for, as all must yield obedience to her authority, it is necessary that she be known. Nor does the Church include the good only, but likewise the bad, as we learn from many parables contained in the Gospel; as when the kingdom of heaven, that is, the Church militant, is compared to a net cast into the sea, to a field in which tares were sown amongst [the good grain], to a threshing-floor on which the grain is mixed up with the chaff, and to ten virgins, some of whom were wise, and some foolish. But long before we may, also, perceive a figure and resemblance of the Church in the ark of Noah, in which were contained not only clean, but also unclean animals. But, although the Catholic faith truly and constantly teaches that to the Church belong the good and the bad, yet it is to be explained to the faithful according to the same rules of faith, that very different is the condition of each class. For as the chaff is mingled with the grain on the threshing-floor, or as dead members sometimes remain attached to a [living] body, so also are the wicked contained in the Church.

QUESTION VIII

Who are excluded from the pale of the Church Militant

Hence only three classes of persons are excluded from her pale: first, infidels; next, heretics and schismatics; and lastly, the excommunicated: infidels, because they never belonged to, and never knew the Church, nor were they ever made partakers of any of the sacraments, in the communion of a Christian people; heretics and schismatics, because they have severed themselves from the Church, for they no more belong to the Church than deserters belong to the army from which they have deserted. It is not, however, to be denied, that they are still subject to the power of the Church, seeing that they may be cited before her tribunal, punished and condemned by anathema. Finally, excommunicated persons, also, because excluded by her sentence from the Church, belong not to her communion, until they repent. With regard, however, to the rest, although shameful and wicked persons, there is no doubt that they still continue in the Church; and of this the faithful are frequently to be informed, in order that they may convince themselves, that, even were the lives of her ministers debased perchance by crime, they are still included within her pale, nor do they on that account lose any part of their power.

QUESTION IX

The variety of applications of the word Church

But portions, also, of the Universal Church are commonly called a church, as when the apostle mentions the church at Corinth, at Galatia, of the Laodiceans, of the Thessalonians. The private families of the faithful he also calls churches; thus the church in the house of Prisca and Aquila he commands to be saluted; and in another place he says: Aquila and Priscilla, with the church that is in their houses, salute you much. Writing to Philemon, he also makes use of the same word. Sometimes, also, the word church is used to signify the prelates and pastors of the Church: If he will not hear thee, says our Lord, tell it to the Church; in which passage the authorities of the Church are meant. The place, also, in which the faithful assemble for public preaching or other religious purpose, is called a church; but, in this article, the word is especially used to signify the multitude of the good and the bad; and not only the governing, but also the governed.

QUESTION X

Of the marks of the true Church, and firstly, of its Unity

The peculiar properties of this Church must also be unfolded to the faithful, from which they may be enabled to estimate with how great a blessing they have been endued by God, who have had the fortune to be born and educated within her pale. The first distinctive character, therefore, of the true Church, described in the Creed of the Fathers, consists in its unity: One is my dove; my beauteous one is but one. So vast a multitude, although scattered far and wide, is called One, for the reasons mentioned by St. Paul in his epistle to the Ephesians; for he proclaims that there is but One Lord, one faith, one baptism. This Church has, also, one ruler and one governor, the invisible one, Christ, whom the eternal Father hath made head all over the Church, which is his body; but the visible one is he, who, the legitimate successor of Peter, the Prince of the Apostles, occupies the See of Rome.

QUESTION XI

What is to be thought concerning the Roman Pontiff, the visible head of Christ’s Church

That this visible head was necessary, to establish and preserve the unity of the Church, is the unanimous reasoning and opinion of the Fathers; and on this, the sentiments of St. Jerome are clearly conceived and expressed. Against Jovinian he says: One is chosen, that, by the appointment of a head, occasion of schism may be removed; and to Damasus: Away with envy: let the ambition of Roman grandeur be gone: I speak to the successor of the fisherman, and the disciple of the cross. I follow no chief but Christ, I am united in communion with your Holiness, that is, with the chair of Peter: I know that on that rock is built the Church. Whoever eats the lamb outside this house is profane: whoever is not in the ark of Noah shall perish in the flood. The same doctrine was long before approved by Irenæus, and Cyprian, the latter of whom, speaking of the unity of the Church, observes: The Lord speaks to Peter, ‘I say to thee, Peter, thou art Peter; and upon this rock will I build my church:’ he builds his church on him alone; and although, after his resurrection, he gives equal power to all his apostles, saying, ‘As the Father hath sent me, I also send you.’ Receive ye the Holy Ghost; yet, to display unity, he disposed, by his own authority, the origin of this unity, which has its beginning from one, etc. Again, Optatus, Bishop of Milevis, says: It cannot be ascribed to ignorance on your part, knowing, as you do, that the episcopal chair, in which Peter, the head of all the apostles, sat, was conferred on him first in the city of Rome; that in him alone the unity of the chair might be observed by all, and that the other apostles might not claim each a chair for himself; so that he, who would erect another in opposition to this single chair, would be a schismatic and a prevaricator. In the next place, St. Basil has left the following words, written: Peter was placed in the foundation, because he said: ‘Thou art Christ, the Son of the living God:’ and heard in reply that he was a rock; for, although he was a rock, he was not such a rock as Christ, for Christ is truly an immoveable rock, but Peter, only by virtue of that rock; for Christ bestows his own dignities on others: He is a priest, and he makes priests: he is a rock, and he makes a rock; and what belongs to himself, he bestows on his servants. Lastly, St. Ambrose says: For great are the gifts of God, who not only restored to us what had been ours, but also granted us what are his own. Then, after a few words, he proceeds: But great is the favour conferred by Christ, who bestowed on his disciples almost all his own titles. I am, says he, the light of the world; and yet with this title, in which he himself glories, he favours his disciples, saying: You are the light of the world; I am the living bread; and we all are one bread; I am the true vine; and to thee he says: I planted thee a fruitful vineyard, all true. Christ is a rock, for they drank of the spiritual rock that followed them, and the rock was Christ; and yet the favour of this title he denied not to his disciple, that he also should be Peter, because deriving from the rock the solidity of constancy and the firmness of faith.

Should any one object that the Church, content with one head and spouse, Jesus Christ, requires no other beside, an answer is readily found, for, as we have Christ not only the author of all the sacraments, but also their inward minister, (for He it is that baptizes and that absolves; and yet he institutes men as external ministers of the sacraments), so has he placed over his Church, which he governs by his most inward spirit, a man to be the vicar and minister of his power; for, as a visible Church requires a visible head, our Saviour appointed Peter head and pastor of all the faithful, when, in the most ample terms, he committed to his care the feeding of his sheep, so as that he wished his successor to have the very same power of ruling and governing the whole Church.

QUESTION XII

Other reasons why the Church is called One

The apostle, moreover, saith unto the Corinthians, There is but one and the same spirit, who imparts grace to the faithful, as the soul [imparts] life to the members of the body; and, when exhorting the Ephesians to preserve this unity, he says: Anxious to keep the unity of the spirit in the bond of peace: one body and one spirit; for as the human body consists of many members, and those are animated by one soul, which gives sight to the eyes, hearing to the ears, and to the other senses powers suited to their respective functions; so is the mystical body of Christ, which is the Church, composed of many faithful. The hope, to which we are called, is also one, as the same apostle beareth witness in the same place; for we all hope for the same thing, to wit, an eternal and happy life. Finally, the faith, which is to be held and professed by all, is one: Let there be no schisms amongst you, says the apostle; and baptism, which indeed is the sacrament of the Christian faith, is also one.

QUESTION XIII

On the second mark of the Church, by which it is called Holy

Another distinctive mark of the Church is, that it be holy, as we learn from these words of the prince of the apostles: Ye are a chosen generation, an holy nation. Now the Church is called holy, because she is consecrated and dedicated to God; for so other things, such as, under the old law, vessels, vestments, altars, when appropriated and dedicated to the divine worship, although material, are called holy; as, in like manner, the first-born, who were dedicated to the Most High God, were also called holy.

Nor should it seem matter of surprise to any one, that the Church, although containing many sinners, is called holy. For even as those who profess any art, although they may not observe the rules thereof, still retain the name of artists; so the faithful, although they offend in many things, and violate the engagements they had made, are called holy, because they have been made the people of God, or have consecrated themselves to Christ by faith and baptism. Hence St. Paul calls the Corinthians sanctified and holy, although it is evident that amongst them there were some, whom he sharply rebukes as carnal, and also charges with grosser crimes, She is also to be called holy, because, as the body, she is united to her head, Christ the Lord, the fountain of all holiness, from whom flow the graces of the Holy Spirit, and the riches of the divine bounty. St. Augustine, interpreting these words of the prophet, Preserve my soul, for I am holy, thus finely expresses himself: Let too the body of Christ boldly say; let also that one man, exclaiming from the ends of the earth, boldly say, with (Christ) his head, and under (Christ) his head; I am holy; for he hath received the grace of holiness, the grace of baptism and of remission of sins; and a little after: If all Christians and all the faithful, baptized in Christ, have put him on, as saith the apostle; As many of you as have been baptized in Christ, have put on Christ: if they are made members of his body; and say they are not holy, they do an injury to their head, whose members are holy. Yet further, the Church alone has the legitimate worship of sacrifice, and the salutary use of the sacraments, by which, as by the efficacious instruments of divine grace, God effects true holiness; so that whosoever are really holy cannot be outside this Church. It is therefore clear that the Church is holy, and holy indeed, because she is the body of Christ, by whom she is sanctified, and in whose blood she is washed.

QUESTION XIV

In what manner the Church of Christ is Catholic

The third distinctive mark of the Church is, that she is called Catholic, that is, universal; an epithet which is justly applied to her, for, as St. Augustine bears witness: She is diffused by the splendour of one faith from the rising to the setting sun. Unlike human republics, or the conventicles of heretics, she is not circumscribed within the limits of one single kingdom, nor is she confined to one class of men; but embraces in the bosom of her love all mankind, whether they be barbarians, or Scythians, or slaves, or freemen, or males or females. Therefore it is written: Thou hast redeemed us to God by thy blood, out of every tribe, and tongue, and people, and nation, and hast made us unto our God, a kingdom. Of the Church, David says: Ask of me, and I will give thee the Gentiles for thy inheritance, and the uttermost parts of the earth for thy possession; and also: I will be mindful of Rahab and of Babylon knowing me; and: Man is born in her. Moreover to this Church, built upon the foundation of the apostles and prophets, belong all the faithful who have existed from Adam up to the present day, or who shall exist, professing the true faith, as long as the world shall exist; all of whom are built and founded upon that corner stone, Christ, who made both one, and announced peace to them that are near, and to them that are afar. She is also called universal, because, like those who entered the ark, lest they should perish in the flood, all who desire to attain eternal salvation must cling to and embrace her. This, therefore, is to be taught as a most certain rule, whereby to distinguish the true from a false Church.

QUESTION XV

In what manner the Church of Christ is also called Apostolic

We may also know the true Church from her origin, which she derives, under the revelation of grace, from the apostles; for her doctrines are truths neither novel nor of recent origin, but delivered of old by the apostles, and disseminated throughout the whole world. Hence no one can possibly doubt, that the impious opinions of heretics, opposed as they are to the doctrine taught by the Church from the days of the apostles to the present day, are very different from the faith of the true Church. Wherefore, that all might know the true Catholic Church, the Fathers, guided by the Spirit of God, added in the Creed the word apostolic. For the Holy Ghost, who presides over the Church, governs her by no other than apostolic ministers; and this Spirit was first imparted to the apostles, and has, by the supreme goodness of God, always remained in the Church.

QUESTION XVI

The Church cannot err in Doctrines of Faith or Morals

But as this one Church, seeing it is governed by the Holy Ghost, cannot err in delivering the discipline of faith and morals, so all other societies which arrogate to themselves the name of Church, because guided by the spirit of the devil, are necessarily sunk in the most pernicious errors both of doctrine and morals.

QUESTION XVII

Under what Figures the Church of Christ was chiefly represented in the Old Testament

But whereas the figures of the Old Testament have a great influence in exciting the minds of the faithful, and recalling the remembrance of the fairest things, and are, chiefly for this reason, made use of by the apostles, pastors must not pass by a source of instruction possessing such serious advantages. Amongst these, the ark of Noah affords a conspicuous illustration. It was constructed by the divine command, in order, without doubt, to signify that Church which God has so constituted, as that whoever may enter her by baptism, can be safe from all danger of eternal death; while such as are not within her, as it happened with those who were not in the ark, are overwhelmed by their own crimes. Another figure is that mighty city of Jerusalem, by which the Scriptures often signify the holy Church. For in Jerusalem alone was it lawful to offer sacrifices unto God; because in the Church of God only, and nowhere else, are to be found the true worship and the true sacrifice, which can in any way be acceptable to God.

QUESTION XVIII

In what manner belief in Christ’s Church appertains to the Articles of Faith

Lastly, with regard to the Church, [the pastor] must also teach, how to believe the Church can belong to the articles of faith. For although any one by his reason and senses may ascertain the existence of the Church, that is, that there is a Society of men on earth, who are devoted and consecrated to Christ the Lord; nor does faith seem necessary to understand a matter, concerning which neither Jews nor Turks have any doubts; but it is by the light of faith only, and not by any process of reasoning, that the mind can comprehend those mysteries, which,—as has been already partly set forth, and as shall be more fully explained under the Sacrament of Orders,—are contained in the holy Church of God. Whereas, therefore, this article, as well as the others, is placed beyond the reach and strength of our understanding, most justly do we confess, that we know not from human reason, but contemplate with the eyes of faith, the origin, privileges, and dignity of the Church.

QUESTION XIX

What things, how many, and how great, ought to be believed in regard of the Church

For of this Church man was not the author, but the immortal God himself, who built her upon a most solid rock: The Highest Himself, says the prophet, hath founded her. Hence, she is called the inheritance of God, the people of God; and the power, which she received, comes not from man, but from the divine gift. As this power, therefore, cannot be derived from human origin, by faith alone can we understand, that with the Church are deposited the keys of the kingdom of heaven; that to her has been confided the power of remitting sins; of excommunicating; and of consecrating the real body of Christ; and that her children have not here a permanent dwelling, but look for one to come.

We are therefore bound to believe that there is one holy Catholic Church.

QUESTION XX

We believe “the Church,” not in the Church, as in God

But, with regard to the three persons of the Holy Trinity, the Father, the Son, and the Holy Ghost, we believe them, so as to place our faith in them; whereas here, the form of expression being changed, we profess to believe the Holy, not in the Holy Catholic Church, that, by this difference of expression also, we may distinguish God, the author of all things, from the things ho has created, and acknowledge ourselves indebted to the divine goodness for all those exalted benefits, which have been conferred upon the Church.

QUESTION XXI

Of the last clause of this Article, “the Communion of Saints”

St. John the Evangelist, when writing to the faithful on the divine mysteries, tells them, that the reason why he would instruct them thereupon was, that, says he, ye also may have fellowship with us, and our fellowship be with the Father, and with his Son Jesus Christ. This fellowship consists in the communion of saints, concerning which we shall treat in the present article. But would that, in its exposition, those who preside over the Church might imitate the diligence of Paul and of the other apostles! for not only is it a sort of interpretation of the preceding article, and a doctrine replete with most ahundant fruits, but it also declares what ought to be the use of the mysteries which are contained in the Creed. For all our researches and knowledge ought to be directed to one end, viz., to our admission into this so august and so blessed a society of the saints, and our most steady perseverance therein; with joyfulness giving thanks unto God the Father, who hath made us meet to be partakers of the lot of the saints in light.

QUESTION XXII

Explanation of this clause, and in what consists “the Communion of Saints”

The faithful, therefore, in the first place, are to be taught that this article is, as it were, a sort of explanation of the preceding one, which regards the one holy Catholic Church. For the unity of the Spirit, by which she is governed, causes that whatsoever is conferred upon her is common [to all her members]. Thus, the fruit of all the sacraments appertains to all the faithful; the which sacraments, and more particularly baptism, the door, as it were, by which we are admitted into the Church, are so many sacred links by which they are bound and united to Christ. That by this communion of saints is implied a communion of sacraments, the Fathers intimate in these words of the Creed: I acknowledge one baptism. But after Baptism, the Eucharist holds the first place, and after the Eucharist, the other sacraments; for, although this name is common to all the sacraments, because they [all] unite us to God, and render us partakers of him whose grace we receive, this word communion belongs in a more special manner to the Eucharist, which accomplishes this communion itself.

QUESTION XXIII

There is a Participation of Merits in the Church

But there is also another communion in the Church which demands our attention; for every pious and holy action undertaken by one appertains to all, and becomes profitable to all, through charity, which seeketh not her own. This is confirmed by the testimony of St. Ambrose, who, explaining that passage of the Psalm, I am a partaker with all them that fear thee, observes, As we say that a member is a partaker of the entire body, so do we say that it is united to all that fear God. Therefore has Christ taught us to say our, not my, bread, and other similar petitions, not looking to ourselves alone, but also to the general interests and salvation of all. Now this communion of all good things is often illustrated in the sacred writings, by a very apposite comparison borrowed from the members of the human body. For in the human body there are many members, but though many, they yet constitute but one body, in which each performs its own, not all the same functions. All do not possess the same dignity, nor discharge functions equally useful or honourable, nor does any one propose to itself its own particular advantage, but that of the entire body. Besides, they are all so well adapted and connected together, that if one is afflicted with pain, the rest sympathize with it through the fellow-feeling and relationship of their nature, and if, on the contrary, one is in a healthy state, the feeling of pleasure is common to all. The same thing may be contemplated in the Church: although composed of various members, that is, of different nations, of Jews, Gentiles, freemen and slaves, rich and poor; yet, once initiated by baptism, all become one body with Christ, of which he is the head. To each member of this Church is also assigned his own peculiar office; for as some are appointed apostles, some teachers, but all for the public benefit, so to some it belongs to govern and to teach, to others, to be subject and to obey.

QUESTION XXIV

The Wicked in the Church do not enjoy the Participation of Spiritual Blessings

But they only enjoy the advantages of so many and so great blessings, bestowed by the Almighty, who lead a Christian life in charity, and are just and beloved of God. But the dead members, men, to wit, who are bound in the thraldom of sins, and estranged from the grace of God, although not deprived of the advantage of continuing to be members of this body, yet, as dead members, lack the spiritual fruit, which is communicated to just and pious men. However, as they are in the Church, they are assisted in recovering lost grace and life, by those who live by the Spirit; and they enjoy those fruits which are, we cannot doubt, denied to such as are utterly cut off from [the communion of] the Church.

QUESTION XXV

Graces gratuitously granted, and the other gifts of God, are common to [the whole] Church

But not only those gifts that justify, and endear us to God, are common; but graces gratuitously given, such as knowledge, prophecy, the gift of tongues and miracles, and others of the same sort, are also common, and are granted even to the wicked; not, however, for their own, but for the public benefit, for the building up of the Church. Thus, the gift of healing is given, not for sake of him who possesseth it, but for sake of him who is sick. In short, every true Christian possesses nothing that he should not consider as common to all others with himself, and should therefore be prepared and prompt to relieve the misery of the indigent. For he that is enriched with these goods, and seeth his brother in want, and will not assist him, is at once convicted of not having the love of God within him. It is therefore evident, that those who belong to this holy communion, enjoy a sort of happiness here below, and may truly say, How amiable are thy tabernacles, O Lord of Hosts! my soul longeth and fainteth for the courts of the Lord. Blessed are they that diwell in thy house, O Lord!