After I had spent some time atPrague, and found that the Ceremony of their Majesties Coronation would not be perform’d so soon as expected, I resolv’d to be gone: Having already laid out a good deal of Money atPrague, I reflected with myself, that if I stay’d there any longer, it might be out of my Power to answer all my Schemes: For you must know,Madame, that I set out fromBerlinwith a considerable Sum of Money, and with a Design, while I was so well able, to pay off all my Creditors: I began with those inHolland, and for this Purpose went to theHagueabout the latter End ofAugust, and stay’d there tillFebruary: The first Visit I paid was to my dearMadame Pyll, who had been so generous a Friend to me, that I could not avoid paying her off first: I then made several small Payments up and down, by which means the Debts I had contracted in this Country were quickly discharg’d; and being still pretty strong in Cash, I pass’d my Time at theHagueas well as I could have done at the most splendid Court; My Debts in this Country being now clear’d, and the Ease with which I had satisfy’d other Debts that were standing out farther off, gave me that Tranquillity of Mind which I had not enjoy’d for a long time; and tho’ I had yet no fix’d Establishment, I thought what a great Happiness it was for a Man to be even with the World.
My Brother came to me at theHague, from whence we set out together forZell, where I stay’d till the Return of the fine Weather, and then resolv’d to go a second time toCarelsbadt, not so much for the Sake of the Waters as to see the Company there, which is always numerous, and of the best Sort, when one goes earlier thither than I did the first time: There was a prodigious Concourse there this bout, and all Persons of the greatest Distinction: I had the Honour there of paying my Compliments to the Elector ofTriers, and the Margravine ofAnspach, who came thither for the Waters.
FromCarelsbadtI cross’d theRhine, to that Side of it where I had been offer’d a Settlement; but, upon mature Consideration, I resolv’d to preserve my Liberty, and lest my Philosophy should flag in the Sentiments of that Independency which it inspir’d me with, I set out immediately, for fear of being engag’d in a sort of Combat, wherein there’s no gaining the Victory but by Flight.
I pass’d thro’Bareith[37], where I had the Honour of paying my Respects to the Margrave and the Margravine, who receiv’d me with all the Complaisance possible: The Margrave is a tall handsome Man, and serv’d in the last Wars with very great Distinction: This Prince is fond of Pleasure and Magnificence, for which Reason his Court is one of the most numerous and splendid inGermany; and it has an Air of Grandeur throughout, from which all manner of Constraint is intirely banish’d: The Margravine has all the Qualities that a great Princess can possibly desire;she is one of the finest Ladies inGermany, is tall, perfectly handsome, and has a Presence, which at first Sight denotes her Dignity: ’Tis pity this Princess had not given a Male Heir to her Dominions; for she has yet but one Child, a Daughter, and if there are no Princes, the Prince ofCulmbachwill be Heir of the Margrave’s Dominions: The deceased King ofPrussiahad bought the Reversion, by which he cut off the Margraves ofCulmbach; but after his Majesty’s Death those Princes entring their Protest against a Bargain that had been struck to their Prejudice, the present King has compounded the Matter with them; and by virtue of the Accommodation the Princes ofCulmbachare engag’d to pay a considerable Sum to the King at different Terms, one of which elaps’d at the Death of the Margrave ofBareith, as the other will do when the young Prince ofAnspachalso dies, because then his Dominions revert in like manner to the Princes ofCulmbach.
I follow’d the Margrave’s Court toHimmelscron, which is one of his Hunting-Seats: ’Twas formerly a Convent, and since turn’d into a Castle, which is charmingly situated on a little Hill, inviron’d with Meadows, where the Margrave had a Camp of 2000 Men of his own Troops, which were all in good Condition, and they appear’d to me to be nicely disciplin’d: His Officers are all Men of Merit, and a good Mien: On the Side of the Meadow where the Camp was, is a Mall, planted with Four Rows of Elms, the finest that are to be seen: At the End of this Mall, which is one of the longest inEurope, is a Play-house, and about the middle of this Mall a very large Pavilion, with a Room where the Prince andPrincess play’d every Night with the Nobility of their Court.
The Margrave’s Table, which was always magnificently serv’d, especially at Dinner, is made in Form of a Horse-shoe: The Princess always sate in the middle, having on her Left Hand the Princess her Daughter and the young Princess ofCulmbach, and on her Right the Ladies of her Court and the Gentlemen: The Margrave sate over-against her in the Inside of the Horse-shoe, with several Gentlemen on his Right and Left Hand: Besides the Margrave’s Table, there were Two others for Sixteen Guests each in another Room, for such Gentlemen as could not be admitted to the Table of the Margrave: After the Fruit was serv’d, a great Salver was set upon the Table with a Coffee-pot and Cups, all of Silver, and every one there drank Coffee without rising from the Table.
Immediately after Dinner was over, the Margravine and the Princesses retired, but the Margrave stay’d in the Room to talk with the Courtiers: This Prince commonly stood, leaning only against a Table, and the Conversation was spirited every now-and-then by the Circulation of Bumpers: The Margrave was a good Toper, but he left every Person that attended him to his free Liberty.
About Six o’Clock, when the Princess was near upon going out, the Margrave went to the Mall where there was Play at Ombre or Picquet till Supper-time, after which they return’d to the Castle. The Prince had another very fine House just withoutBareith, which is call’dBrandebourg: It stands on the Side of a great Lake, where are several Galleys, Yachts and Gondola’s, which he often engages in Combats with one another;and of this he gave us a very noble Representation, from a Theatre built on the Side of the Lake, so that when the Bottom of it was laid open, the Theatre appears level with the Lake, and has a Prospect of it for half a League.
In the middle of the Lake is an Island with a Fortification, which the Margrave orders his Troops every now-and-then to attack and defend, on Purpose to refresh their Memories with the military Evolutions.
About half a League from this House is another, call’d theHermitage, because no Persons can go to it, but such as are appointed; and likewise, because all the time that the Margrave stays there, the Prince, Princess and all their Retinue are dress’d like Hermits: An Avenue leads to this House, at the End of which is a large Grotto representing MountParnassus, withApollo, theNine Muses, andPegasus, forming so many Fountains: This Mount is open on the Four Sides, and gives Passage into a Court, or rather a Square, where there are several Rows of Trees: The middle Walk leads to the Castle, the Architecture whereof is perfectly rustic, and it seems to have been built out of the very Rock: At the Entrance of it one meets with a very fine Work, adorn’d with Shell-work and several Statues representing the Rivers and Nymphs: As we go out of the Grotto we enter into a little square Garden-Plot, which is encompass’d with a rustic Building, and at the End of the Garden is the main Pavilion, with Two Wings, which communicate with another by means of a magnificent Saloon, fac’d all over with Marble: The Right Wing of the Saloon contains an Apartment consisting of several Chambers, which belongs to the Margrave, who is Father-Superior of the Hermits;and on the same Side are a Dozen Cells for as many Hermits: On the opposite Side is the same Number of Apartments for the Margravine and the Hermit-Ladies: The great Saloon serves for the Refectory, where the Hermits of both Sexes have their Meals.
The Garden is large, and kept in very good Order: At the End of it is a Cascade, that falling from the Top of a Hill, has a charming Effect: On the Sides of the Cascade are Terraces, and very commodious Slopings, furnish’d on both Sides with a Palisade of Yoke-Elms that is breast-high; and on each Side are Fir-trees, with Paths between them, each of which leads to a Pavilion, whereof every Hermit has one: These Pavilions are built and furnish’d after the manner of a Hermitage: The Hermits were oblig’d to retire thither after Dinner, in order to observe a profound Silence; but this Custom is mitigated in some measure, and they are now at Liberty to visit one another: The Superior and the Superioress commonly pay them a Visit: Towards the time of Recreation the Superioress tinkles her Bell, to which the Prioress answers by her’s, and the Hermits of both Sexes tinkle their’s also, as a Token that they have heard their Summons to their Superior. When they are arriv’d there, they go out together, and repair to the Place of Recreation, where they amuse themselves with all manner of Play, and at the Hour of Supper they repair to the Refectory: Sometimes the Hermit-Ladies regale the Prior with Dishes of their own preparing in the Superioress’s Kitchen: The Hermits for their own Part may take the Pleasure of Hunting: You perceive,Madame, that ’tis pleasant Living enough in such a Solitude, and that there’s nothing too severe in its Statutes.When the Court have spent their appointed Time at theHermitage, they all return toBareith.
After I had been thus an Eye-Witness of the free and easy Life that People lead at the Court of the Margrave, I took Leave of the Prince and Princess, with a Design to proceed in my Journey, not so much to seek an Employment, as to satisfy the Debts, which I had been oblig’d to contract at a time, when they allowed me no more out of my Estate than barely what they could not possibly take away from me: Here,Madame, I conclude the Account of my Rambles. How tedious soever a Narrative of so little Concern may appear to you, be so good as not to take it amiss of me, and to consider, that I wrote it only in Obedience to Orders often repeated: Some Person more self-interested might have scrupled such Obedience; nor did I want Reasons to alledge for my Excuse; only I was afraid lest such obstinate Silence on my Part should be deem’d unworthy of that profound Respect, with which I am, and ever shall be,
Madame,Your Most Humble,And Most Obedient Servant,De Pollnitz.
Decoration.
THEProfessionof FAITH,Deliver’d to HisEminency, theCardinal —— atRome.Translated from theItalian.
My Lord,
Ever since there was a Diversity of Religions in the World, the Conduct of Persons that have chang’d one for another has been liable to the Censure of those whose Communion they abandon, and given Rise to Variety of Reflections among People of that new Communion which they embrace; and a Reproach has been often cast upon Proselytes, thateither Interest or Ignorance was the Cause of their Change: What the World will think of me for renouncing the Heresy ofCalvin, and taking up with what I thought the soundest Doctrine; that is to say, for entering into the Bosom of that Church to which the Heterodoxy of my Ancestors had made me a Stranger, I know not: But be it what it will, I am ever ready to account to all Mankind for an Action, of which I revere the Remembrance; and which I am only sorry, I had not done sooner.
As toInterest, I don’t think it can possibly be said, that it had any Share in my Conversion: For the Light that I stood in with the King ofPrussia, the Rank I bore at his Court, either upon the Score of my Family, or for the Employments I had there, and the Wealth and Fortune of which I was Possessor; all these Advantages, compar’d with the Situation I am in at present, must convince the World, that Interest was not the Motive which engag’d me to change my Religion.
As toIgnorance; I should be vain indeed if I thought myself a Man of Learning, or if I aim’d at the Character: However, I will venture to say, that I am not ignorant of any of the principal Articles of the Orthodox Religion which I profess: For this I appeal to your Lordship, as you are my Bishop, in Quality of Vicar General ofUpperandLower Saxony, with which his Holiness has dignify’d you: I intreat, that you will be pleas’d to give your Attention to the Confession of Faith which I have hereunto annex’d: Pray, my Lord, examine whether it be orthodox, since to your Judgment I intirely refer it; and if there unluckily happens to be any thing in it which is not conformable to the Sentiments of the CatholicReligion, I absolutely submit myself to your Decision; the rather, because I shall always count it an Honour to be one of your Diocesans, and ever be desirous from the Bottom of my Soul to improve by your Lordship’s Instructions.
Upon reading that Passage of the Apostle to theEphesians, Chap. iv. Ver. 5.Unus Dominus, una Fides, unum Baptisma; i. e. One Lord, one Faith, one Baptism; I enquir’d, what was the true Faith: And when I had divested myself of all Opinions which I had imbib’d from my Education, the very first Reflection that I made led me to examine into the Origin of the pretended Reformed Religion, and after what manner it began. I found, that in all Countries Interest, Ambition, Licentiousness, Revenge were the Motives that gave Rise to the Establishment of that Religion: I scrutiniz’d the Lives and Morals of the Leaders of those Sects; and discover’d, that they were generally passionate Men, inclin’d to Choler, addicted to sensual Pleasures, Men that led irregular Lives, and made no Account of their Promises. Consequently I could not persuade myself, that God would have made Choice of such Persons for reforming his Church, supposing even that it stood in need of it: I carry’d my Reflections farther; I consider’d the Disagreement between the very Pretenders to Reformation, and perceiv’d, that their Body is a Body without a Head, where every Prince, and every Sovereign makes himself Arbiter of the Articles of Faith, and assumes to himself the Authority of the Pope: Every Parson is with them a Bishop, every one explains the Holy Scripture after his own way, and in the Sense that he himself understands it; and every one adopts to himself a particular System of religiousPrinciples and Opinions; they are Sheep without a Shepherd: In short, the Pretenders to Reformation are continually at Variance with each other; they reject and condemn one another’s Doctrines, and never agree, but when they act in Opposition to the Pope, or the Catholics. Moreover, their Religion is not now, what it was at the Time of its Establishment: TheCalvinistswere formerly unanimous in the Belief of Predestination: But now there’s hardly any of them of that Opinion, except theSwissandDutch: The others reject it, as to the Point of Salvation, and only allow of it with regard to the Hour of Death, and the Accidents of Life, which, according to them, are fix’d by inevitable Destiny. Heretofore also, both theLutheransandCalvinistsagreed universally, that Salvation was attainable in the Catholic Religion; but now they think otherwise; and for some Years past, they have thought fit to declare in their Writings, that the Catholics are damned.
I also reflected on the Number of different Sects that are sprung out of the Two Religions, and did not find one of them but what flatter’d themselves with a Conceit, that their’s was the true Religion, tho’ they were all of opposite Sentiments to each other: I could not imagine, how these Divisions could be the Mark of the true Church; it being impossible to conceive, that a Church under such Direction can be the true Church.
When I afterwards came to consider the Establishment and Ordination of their Ministers, I could not look upon them as such, being persuaded, as St.Paulsays, That Bishops are of divine Institution; and that they alone have the Power of ordaining Priests.
Tradition, which is rejected by the Protestants in all Points where it makes against them, but espous’d by them when it seems in their Favour, was an Article which I thought requir’d my utmost Regard. For really when the Protestants say, they don’t believe Tradition, methinks they are inconsistent with themselves in receiving the Holy Scripture, and taking it for the Word of God, because this is a Truth, which they cannot know but by Tradition: And if they allow of Tradition with regard to the Scripture, Why don’t they admit of it when religious Tenets are the Points in Question? How can they know, unless it be by Tradition, that the Books of theMaccabees,Esther,EsdrasandEcclesiasticusare Apocryphal, and not Canonical? Who told them, that the rest of the Bible was dictated by the Holy Spirit? In short, Who gave them Authority to reject those other Books? What Motive could have induc’d them to it, unless it was, that those very Books prove Things to them, which they are not willing to believe? In short, I look’d intoCalvinismfor some Marks of the true Church, but could find none; because the true Church must be one, and united to Jesus Christ in the same manner as the Body is to the Head; and because ’tis Jesus Christ who founded the Church, who own’d it for his Spouse, for the Daughter of God the Father, and at the same time to be the only infallible Church.
Having discovered none of these Marks in the Protestant Religion, and finding them, on the other hand, in the Catholic Religion, I could not help thinking the latter to be the only one in which I might hope for my Salvation: This was what determin’d me to study the Doctrines of it, and these that follow are what I have conceiv’din my Mind, and what I firmly believe in.
I. I receive the Holy Scriptures intire without the least Diminution, and believe them to be of Divine Inspiration. I believe, thatMosesand the Prophets, the Evangelists and the Apostles wrote them by the same Inspiration. I give the same Explanation to the Holy Scriptures as the Catholic Church does, which alone has the Right of interpreting them. I believe also, that those same Scriptures are the Basis and Foundation of Religion, and that none but those who can explain them as the Church does, ought to read them.
II. Upon the Evidence of the Holy Scriptures, I believe in one God alone, the most perfect of all Beings; a Spirit pure, free, disengag’d from all Matter; which knows all Things, is infinitely wise, omnipotent, unspeakably gracious and merciful, just and holy; who suffereth not Sin to go unpunish’d, and who cannot change; who is of infinite Glory and Majesty; who is the eternal and inexhaustible Source of Goodness and Charity, and from whom proceedeth every thing that is good and perfect; who diffuseth himself in all his Creatures; who is the Father of all Things, and who of his infinite Mercy vouchsafed to give us his only Son for our Salvation.
III. I believe in the most Holy Trinity, the Father, the Son, and the Holy Ghost, who, tho’ Three distinct Persons, are nevertheless but One God: These three Persons are eternal, and equal in Majesty and Glory.
IV. I call theFather, God the Father, because the same Scripture gives him that Title,Deut.xxxii. Ver. 6.Is not He thy Father that hath bought thee? Hath he not made thee, and established thee?And in another Passage,Mal.ii. Ver. 10.Have we not all one Father? Hath not one God created us?The New Testament also gives him the same Appellation: In the Epistle to theRomans, Chap. viii. Ver. 15. St.Paulsays,For ye have not received the Spirit of Bondage again to fear; but ye have received the Spirit of Adoption, whereby we cry, Abba, Father. Behold,(says St.John, IEp.Chap. iii. Ver. 1.)what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God: Therefore the World knoweth us not, because it knew him not.
V. I believe inJesus Christ, the only Son of God, and God himself; by whom all Things were made, who has created Heaven and Earth, whom the Angels adore and glorify; who knows the Hearts of Men; whose Power is everlasting, and who vouchsafed to come into the World to be our Saviour and our Redeemer.
VI. I believe inJesusthe Son of God, because the Belief of this Truth is the Basis of our Salvation, and of our Redemption. Besides, we are assur’d of this by the Holy Scriptures. St.Johnsays in his first Epistle, Chap. iv. Ver. 15.Whosoever shall confess that Jesus is the Son of God, Goddwelleth in Him, and He in God.Jesus Christ, speaking of himself, says in St.Matthew, Chap. xvi. Ver. 17.Blessed art thou Simon Barjona, for Flesh and Blood hath not revealed it unto Thee, but my Father which is in Heaven.
VII. I believe, that theHoly Ghostis God as well as the Father, and as the Son; that he is like them from all Eternity; that he is equal with them; that he is infinitely perfect; that he is the Sovereign Good, the Sovereign Wisdom: that he has the same Essence, the same Nature with the Father and the Son, from whom he proceedeth from all Eternity.
VIII. I believe likewise in the Holy Ghost, upon the Evidence of the sacred Scriptures, which give him this Name upon several Occasions, but more particularly in the New Testament than in the Old. In the New Testament we are commanded to be baptizedIn the Name of the Father, and of the Son, and of the Holy Ghost, Matt. Chap, xxviii. Ver. 19. St.Petersaid toAnaniasandSaphira, Acts Chap. v. Ver. 3.Ananias, Why hath Satan filled thine Heart to lie to the Holy Ghost?And a little after he said,Thou hast not lied unto Men, but unto God: He here gives the Appellation ofGod, to him whom he had call’d but just before theHoly Ghost. St.Paul, in his first Epistle to theCorinthians, Chap. xii. Ver. 6. after having spoke of God, says, that ’tis of the Holy Spirit that he had been speaking.And there are Diversities of Operations, but it is the same God which worketh all in all.And then he adds in the Eleventh Verse,But all these worketh that one and the self-same Spirit, dividing to every Man severally as he will.Finally, the Scripture commonly joins the Person of the Holy Ghost with the Father and the Son, as I have already said, speaking of Baptism. And in Ordination it makes Use of the Name of the Father, and of the Son, and of the Holy Ghost: It ascribes to him, whatever we think agreeable toGod alone: It gives him, for Instance, Temples;Know ye not, (says St.Paul, 1Cor.Chap. vi. Ver. 19.)that your Body is the Temple of the Holy Ghost, which is in you?The same Scripture also ascribes to it the Power of sanctifying and quickening our Souls, of penetrating into what is the most secret in the Godhead, of speaking by the Oracles of the Prophets; and finally, of being omnipresent: Those are the Attributes of God alone, and such as are only suitable to him. I therefore make no Scruple to believe, that the Holy Ghost is truly God, as well as the Father and the Son; that he is the Third Person of the most Holy Trinity; and that, as such, I ought to worship, pray to him, and praise him.
IX. I firmly and religiously believe, that God is the Creator of all Things visible and invisible; that his Power is infinite, and that nothing induc’d him to create the World, but his mere Goodness, which he was indeed pleas’d to communicate to the Things that he created: He form’d the Body of Man from the Clay of the Earth, and dispos’d it in such a manner, that it was capable of being immortal and impassible, not by its own Nature, but thro’ special Grace. As to our Soul, he made it after his own Image and Likeness, he gave it Free Will, and so temper’d its Inclinations and Desires, that it was intirely subject to Reason; and besides all these Advantages, he also gave it original Righteousness: ButAdam, the common Father of all Men, for not observing the Injunction that God had laid upon him not to eat of the Fruit of the Tree of Knowledge of Good and Evil, forfeited, as to himself and his Descendants too, that Righteousness in which he had been created: By Consequenceall the Human Race was depriv’d of that Dignity and Excellency in which he was created; and since this Fall it was not possible for Mankind to be restor’d to its primitive State by any Power whatsoever, not even by the Angels themselves; so that, for the Remedy of our Misfortunes, there was an absolute Necessity that the Son of God by his Almighty Efficacy should come and unite himself to our frail Nature, to destroy the infinite Malignity of Sin, and to reconcile God to us by shedding his Blood, as he has done for us; for which may he be for ever glorify’d.
X. I constantly and firmly believe, that God discover’d himself toMoses, that he reveal’d to him every thing that is contain’d in the Book ofGenesis, and that he gave him the Table of the Ten Commandments: I believe with St.Augustin, that the Decalogue is the Summary of all Laws: I believe also, as Jesus Christ himself teaches in St.Matthew, Chap. xxii. Ver. 40. Thaton these Two Commandments, the Love of God, and the Love of one’s Neighbour,hang all the Law and the Prophets.
XI. I believe, that ’tis an indispensable Duty to obey the Law of God; because God himself is the Author of it, and because Jesus Christ has confirm’d and declar’d the same by his own Mouth. I believe also, that whosoever would be sav’d, must obey his Commandments: To think otherwise would be Impiety.
XII. Besides the Commandments of God, I believe ’tis absolutely necessary to believe in the Creed, as it was receiv’d by the Fathers of theCouncil ofTrent. I acknowledge that Council to be œcumenical: I receive all the Decisions of it without Exception; and I deem them all to be orthodox, and to be sure Rules for conducting me to my Salvation.
XIII.I believe in God, the Father Almighty, Maker of Heaven and Earth; and in Jesus Christ, his only Son our Lord, who was conceived by the Holy Ghost, born of the VirginMary,suffered underPontius Pilate,was crucified, dead, and buried; he descended into Hell; the Third Day he rose again from the Dead, he ascended into Heaven, and sitteth at the Right Hand of God, the Father Almighty; from thence he shall come to judge the Quick and the Dead. I believe in the Holy Ghost, the Holy Catholic Church, the Communion of Saints, the Forgiveness of Sins, the Resurrection of the Body, and the Life everlasting.
Having already mention’d the Reasons why I believe in God the Father, the Son, and the Holy Ghost, I will say no more upon this Head, and proceed to other Articles of the Creed.
XIV. In the Creed our Saviour is call’dLord; for since God the Son is everlasting, as well as God the Father, so he is Lord of all Things, as is God the Father. Jesus Christ, as Man, is also for several Reasons call’d Lord: First of all, because he is our Redeemer, and has deliver’d us from our Sins; which made St.Paulsay in his Epistle to thePhilippians, Chap. ii. Ver. 8, 9, 10, 11.And being found in Fashion as a Man, he humbled himself, and became obedient unto Death, even the Death of the Cross: Wherefore God also hath highly exalted him, and given him a Name which is above every Name; that at the Name ofJesus every Knee should bow, of things in Heaven, and Things in Earth, and Things under the Earth: And that every Tongue should confess, that Jesus Christ is Lord, to the Glory of God the Father.Jesus Christ says also, speaking of himself, in St.Matthew, Chap. xxviii. Ver. 18.All Power is given unto me in Heaven and in Earth.In short, considering the Favours we have receiv’d from Jesus Christ, Are we not his true Slaves? Is it not He who has redeemed us? Is it not He that is our Lord? Ought we not to be for ever at the Service of our Redeemer?
XV. I believe,that he was conceiv’d of the Holy Ghost, and born of the VirginMary.
By these Words I confess, that when Jesus Christ, the Son of God, our only Lord, did for our Sakes take the human Nature upon him in the Womb of the VirginMary, he was not conceiv’d after the common manner of other Men, but in a supernatural way; that is to say, by the Operation of the Holy Ghost; so that the same Person being still God, as he had been from all Eternity, became Man, tho’ he was not so before. St.Johnsays upon this Head, Chap. i. Ver. 1.In the Beginning was the Word, and the Word was with God, and the Word was God.And he adds afterwards, Ver. 14.And the Word was made Flesh, and dwelt among us.
XVI. I believe,that he was conceiv’d by the Operation of the Holy Ghost. By these Words I don’t understand, that the said Person alone wrought the Mystery of the Incarnation. ’Tis true, that the Son alone assum’d the human Nature; but then ’tis as true, that the Three Persons of the most Holy Trinity, the Father, theSon, and the Holy Ghost, equally contributed to this Mystery: Every Thing which God does, is the common Action of the Three Persons; they have all an equal Share in it, and the one never acts without the other. The only thing which is not common to them is, the Manner in which one Person proceeds from the other; the Son alone is ingender’d of the Father, and the Holy Ghost proceedeth both from the Father and the Son. Finally, I believe, that this Conception is miraculous, and I humbly adore the Mystery of it, without presuming to penetrate into it, the very Attempt of which would put me in Danger of being cast away.
XVII. I believe,that he was born of the VirginMary.
These Words teach me, that Jesus Christ was born as a Man is, and that I am oblig’d to honour the VirginMaryas the Mother of God, which I do accordingly with the profoundest Respect, and with an intire Confidence, because the Protection of the Holy Virgin is the best Protection that I can chuse, next to Jesus Christ.
XVIII. I believe,that suffer’d underPontius Pilate,that he was crucified, that he died, and that he was buried.
The Belief of this Article is of absolute Necessity; and a Person can never think of it too much, because ’tis as the Basis which supports the Catholic Faith and Religion; and really when this Article is established, all the rest is prov’d easily. For this Reason I firmly believe, that Jesus Christ was put upon the Cross for our Salvation: I believe also, that in the inferior Part of the Soul he felt all the Torments whichhe was made to suffer, because he was truly Man: I believe also that he suffer’d great Pains of the Mind; such Pains as forc’d him to utter these Words inMatt.Chap. xxvi. Ver. 38.My Soul is exceeding sorrowful, even unto Death.As to the Death of Jesus Christ, I believe, that he actually dy’d upon the Cross; because all the Evangelists say, he there yielded up the Ghost: Tho’ I am persuaded that his Soul was separated from his Body, I believe also, that the Deity was still united to his Body in the Sepulchre, and to his Soul in Hell. Jesus Christ died, to the end that, as the Apostle says to theHebrews, Chap. ii. Ver. 14, 15.He might destroy him that had the Power of Death, that is the Devil, and deliver them, who, through Fear of Death, were all their Life-time subject to Bondage.But the Death of Jesus Christ was voluntary; he went himself to meet Death, and he himself determin’d the Place and Time of his Death, as is plainly prov’d by the Words of the ProphetIsaiah,And the Lord said the same Thing unto himself before he suffered. He was offer’d up, because he desir’d it, and our Lord says himself, speaking of his Passion, in St.John, Chap. x. Ver. 17, 18.I lay down my Life that I might take it again: No Man taketh it from me, but I lay it down of myself. I have Power to lay it down, and I have Power to take it again.
XIX. When I say, thatJesus Christ was buried; I believe not only that his Body was buried, but also that God himself was laid in the Sepulchre. For since the Deity never abandon’d the Body of our Saviour, which was laid in the Sepulchre, we are under a Necessity of owning, that God was buried.
XX. I believe, thatJesus Christ descended into Hell.
Hereby I understand, that when our Lord dy’d, his Soul descended into Hell, and stay’d there as long as his Body remain’d in the Sepulchre.
By the Descent into Hell, I understand, that our Lord actually descended into those Places where the Souls are detain’d, that have not yet receiv’d the eternal Beatitude; and thereby he has not only demonstrated, that every thing which he had said of his Divinity was true, but that he was also the Son of God, as he had before prov’d by Abundance of Prodigies and Miracles. Indeed all Men who descended into those secret Places, descended into them as Slaves, but Jesus Christ descended into them free and victorious; he destroy’d the Power of the Devils, who exercis’d their Tyranny, and retain’d the Souls of Men there, by reason of their Sins. Jesus Christ being victorious, releas’d those Souls out of the Prison in which they were languishing, as St.Paulaffirms, when he says to theColossians, Chap. ii. Ver. 15.And having spoiled Principalities and Powers, he made a Shew of them openly, triumphing over them in it.
XXI. I believe,that on the Third Day Jesus Christ rose again from the Dead: When I say, that our Lord rose again, I don’t only understand that he came to Life again, but that he also rose again by his own inherent Power; which is particularly correspondent with Jesus Christ, and also proves his Divinity; the rather, because the Resurrection of the Dead is contrary to the Order of Nature, there being no Person that has the Power of passing from Death to Life. St.Paulsays upon this Head to theCorinthians, 2Cor.Chap. xiii. Ver. 4.For though he was crucified through Weakness, yet he liveth by the power of God.
As the Godhead of Jesus Christ was never separated from his Body, he was able by his own Power to raise himself again, and to restore himself to Life.Davidhad foretold this Truth,Psalmxcviii. Ver. 1.His Right Hand and his Holy Arm hath gotten him the Victory.Our Lord himself confirm’d this Truth, when he said in St.John, Chap. x. Ver. 17, 18.I lay down my Life, that I might take it again; andI have Power to take it again. In another Place he says, speaking to theJews, St.JohnChap. ii. Ver. 19.Destroy this Temple, and in Three Days I will raise it up.
When I say, that our Lord rose again the Third Day, I don’t therefore imagine, that he was Three intire Days in the Sepulchre; he was laid there on theFridayNight, and rose again theSundayMorning following, which makes the Three Days. Jesus Christ plac’d this Interval between his Death and Resurrection, to shew, that he was truly Man; and at the same time that there might be no Doubt of his Death. I am firmly persuaded, that ’tis absolutely necessary to believe the Mystery of the Resurrection, which I take to be one of the most important Truths of our Religion, as St.Paulproves, who, speaking to theCorinthians, says in the Fifteenth Chapter, Ver. 14, 17.And if Christ be not risen, then is our Preaching vain, and your Faith is also vain; for ye are yet in your Sins.I believe also, that the Resurrection of Jesus Christ was absolutely necessary in the first Place to shew the Justice of God, in rewarding him who had been set atnought; and was so dutiful, as to give up his Life. The Apostle says to thePhilippians, Chap. ii. Ver. 8.And being found in Fashion as a Man, he humbled himself, and became obedient unto Death, even the Death of the Cross.Secondly, To maintain and strengthen our Hopes, which ought to be firm and constant. For since Jesus Christ rose again, we ought likewise to hope, that we shall one Day rise again. Upon this Subject St.Petersays in his first Epistle, Chap. i. Ver. 3, 4.Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant Mercy, hath begotten us again unto a lively Hope, by the Resurrection of Jesus Christ from the Dead, to an Inheritance uncorruptible and undefiled, and that fadeth not away.
XXII. I believe,that Jesus Christ ascended into Heaven, and sitteth at the Right Hand of God, the Father Almighty.
By our Lord’s Ascension I understand, that Jesus Christ, after having completed the Mystery of our Redemption, ascended, as Man, with Body and Soul into Heaven, where he had been all along as God, being present in all Places by his Deity; that he ascended to it by his own Power, and not by any foreign Efficacy, likeElias, who was translated to Heaven in a fiery Chariot.
By these Words,he sitteth at the Right Hand of God, the Father Almighty, I don’t believe, that he actually sitteth, this being one of the figurative Expressions us’d in the Scripture: God hasnothingcorporeal, and by Consequence has no Right Hand, and is not seated: Therefore when the Creed saith, that Jesus Christ sitteth on his Right Hand, ’tis also a figurative Term, whichthe Scripture makes Use of to denote the glorious State to which our Lord Jesus Christ, as Man, was advanc’d above all other Creatures. This Expressionhe sitteth, signifies the stable and permanent Possession of the Glory and Sovereign Power which Jesus Christ receiv’d from his Father, who, according to the Apostle to theEphesians, Chap. i. Ver. 20, 21.Raised him from the Dead, and set him at his own Right Hand in the heavenly Places, far above all Principality and Power, and Might and Dominion, and every Name that is named, not only in this World, but also in that which is to come.
As to the Ascension of Jesus Christ into Heaven, I believe, that it was absolutely necessary: ’Twas requisite that Jesus Christ should set up his Throne in Heaven to prove, that his Kingdom was not of this World, that it was not a transitory or an earthly Kingdom, as theJewsfancied, but that his Kingdom was spiritual.
He also chose to ascend into Heaven, to the end that his Ascension might raise a Desire in us to follow him, and at the same time to fulfil the Promise that he made to his Apostles, when he told them,Johnxvi. Ver. 7.It is expedient for you, that I go away; for if I go not away, the Comforter will not come unto you: But if I depart, I will send him unto you.Finally, Jesus Christ ascended into Heaven, to be our Advocate with his Father; as St.Johnsays in his first Epistle, Chap. ii. Ver. 1, 2.My little Children, these Things write I unto you, that ye sin not. And if any Man sin, we have an Advocate with the Father, Jesus Christ the righteous: And he is the Propitiation for our Sins.
Jesus Christ ascended also into Heaven, to prepare a Place there for us, as he had promis’d us, and in quality of our Head, to take Possession ofGlory For us, and to open for us the Gates of it, which had, ever since the Fall ofAdamtill that time, been shut up.
XXIII. I believe,that Jesus Christ shall come to judge the Quick and the Dead, because the Holy Scripture assures me, that the Son of God is to come twice upon Earth. The first time was, when for our Salvation he was pleas’d to assume the human Nature; and the second will be, when he cometh at the End of the World to judge all Mankind; when this will happen I know not, but that it will happen, I am however very certain. Of this St.Matthewassures me, Chap. xxiv. Ver. 36.But of that Day and Hour knoweth no Man, no not the Angels of Heaven, but my Father only.
As to the Manner how we shall be judg’d; I believe, there are Two ways: The first Judgment will be, when my Soul forsakes my Body. I shall appear that Instant before God’s Tribunal, to give him an exact Account of every thing that I have done, said, and thought. The second will be, when I shall appear with all Mankind that ever had a Being in the World, to receive the Judgment that it shall then please God to pronounce: Every one will there appear as he has been in this Life; and this Judgment will be the universal Judgment: This universal Judgment is absolutely necessary; and because Men have only committed Good and Evil by the Instrumentality of their Bodies, ’tis but just that their Bodies, as well as their Souls, should have a Share in the Reward or Punishment due to the Good and to the Wicked; which can only be done, when all Men rise again, and at the time of the universal Judgment. In fine, what persuadesme that there must be an universal Judgment is, that Jesus himself assures us of it in St.Matthew, and tells us of all the Signs that are to be the Forerunners of that great Day. In like manner theActsof the Apostles also prove it to us, Chap. i. Ver. 11.This same Jesus which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven.
XXIV. I believein the Holy Ghost.
My Lord, As I have already declar’d what I believe with regard to this Article, and have nothing to add to it, I proceed to the Reasons that oblige me to believe in theHoly Catholic Church.
XXV. By the Church I understand with St.Augustinall the Believers in general that are dispers’d throughout the World. There is only one Church, but ’tis divided into the ChurchTriumphantand the ChurchMilitant. The former is compos’d of all the Saints, and all the Blessed that are in Paradise; and who after having triumph’d over the World, the Flesh and the Devil, are safe in the Enjoyment of eternal Happiness, and exempt from the Miseries of this Life. The other Church is the Assembly of all the Faithful who are still living: This Church is call’d the ChurchMilitant, because of the continual Warfare which the Faithful have to maintain against their cruel Enemies the World, the Flesh, and the Devil: There are some, who, to these Two Churches, add a Third, which they call thePassiveChurch, because it consists of those who yet languish in the Pains of Purgatory, and are there to remain till they are thoroughly purified, that they may then be able to enter intotheTriumphantChurch, and thereby form one and the same Church.
I exclude out of the Church Infidels, Heretics, Schismatics, and Persons excommunicate. Infidels are no Part of the Church, because they never enter’d into it, never understood it, and never partook of any of the Sacraments. Heretics and Schismatics are excluded from the Church, because they are separate from it: They are nevertheless under the Power of the Church, which has a Right to judge, punish, and excommunicate them. Finally, Excommunicated Persons are excluded from the Church, because the Church herself has judg’d them, and cut them off from her Body; and she never more admits them to her Communion without their Conversion.
As to the Marks and Properties of the Church, I believe, that they consist, in the first Place, in its Unity,CanticlesChap. vi. Ver. 9.My Dove, my Undefiled, is but one.She is conducted and govern’d by anInvisibleHead, and by aVisibleHead: The former is Jesus Christ, whom God the Father has appointed the Head of his whole Church. The Visible Head is he, who, as lawful Successor of St.Peter, possesses the See of the Church ofRome. I believe, that this Head is absolutely necessary, as having been establish’d by Jesus Christ himself, when he said to St.Peter,thou art Peter, and upon this Rock I will build my Church, Matt. Chap. xvi. Ver. 18. St.Peterwas the first to whom the Episcopal See was given, which he establish’d first atAntioch, but afterwards translated toRome, where he kept his See, as Chief of all the Apostles; to the end that the Unity of one See might be secur’d to him by them all, and that the other Apostles mightnever take it into their Heads to assume to themselves another. A Man that should offer to erect a See, in Prejudice of that which Jesus Christ hath established to be the Centre of Unity, would be deem’d as a Schismatic, and as a Heretic. In Fact, Jesus Christ, as God, gives Men a Share of his Dignities: He is the High-priest, and he honours Men with the Dignity of the Priesthood: ’Tis he that is the truePeter, and he communicates this Quality ofPeterto another. Thus he makes his Servants Sharers of what is proper and particular to himself: He establish’d St.Peterto be the Pastor and Head of all Believers, and was willing that he should have the same Power as himself, to govern his Church.
The other Property of the Church is itsHoliness. St.Peterassures us of this in his first Epistle, Chap. ii. Ver. 9.But ye are a chosen Generation, a holy Nation.’Tis call’d holy, because ’tis consecrated to the Service of God: ’Tis a Custom to call every thing that is set apart for Divine Worship holy: This was a Custom, even under the Old Law, when the Priests Vestments, the Levites, and the Altars were call’d holy. A farther Proof of the Church’s Holiness is, that the Holy Spirit presides over it, and that he govern’d it by the Ministry of the Apostles. The Apostles were the first that receiv’d the Holy Ghost, and since their Time such has been God’s infinite Love to his Church, the Holy Spirit has ever remain’d with it. Therefore this very Church, which is govern’d by the Holy Spirit, cannot be mistaken in Matters of Faith, nor even in Point of Discipline.