XXVI. I believe theCommunion of Saints.
I declare, and mean by these Words, that I partake in all the Sacraments, especially those of Baptism and the Eucharist: Baptism qualifies me for partaking of all the Sacraments, and the Eucharist demonstrates this Communion in a more particular manner: And indeed, tho’ all the Sacraments unite me to God, and make me Partaker of his Grace, which they convey to me, yet all these Attributes are more peculiar to the Eucharist.
I also acknowledge a Communion, of which Charity is the principal, and am united, as St.Ambrosecalls it, by the Bands of Love and Society, with all that fear God.
XXVII. I believe theForgiveness of Sins.
This is a Truth which ought absolutely to be believ’d; for upon this Occasion our Lord said to his Disciples, a little before he ascended into Heaven, St.LukeChap, xxiv, Ver. 46, 47.Thus it is written, and thus it behoved Christ to suffer, and to rise from the Dead the Third Day: And that Repentance and Remission of Sins should be preached in his Name among all Nations, beginning at Jerusalem.Thus Jesus Christ himself has oblig’d us absolutely to believe the Forgiveness of Sins: The Sacrament of Baptism remits Sins instantly; the Church has this Power also, because it has receiv’d the Keys of Heaven, not only to remit Sins by the Sacrament of Baptism, but also to forgive all those People their Sins who truly repent of them, even tho’ they were to persevere in their Sins to the last Day of their Lives: This the Holy Scripture teaches us in more Places than one. In St.Matthew, Chap, xvi. Ver. 19. our Lord said to St.Peter,And I will give unto Thee the Keys of the Kingdom ofHeaven; and whatsoever thou shalt bind en Earth, shall be bound in Heaven; and whatsoever thou shalt loose on Earth, shall be loosed in Heaven.In another Place Jesus Christ says also, speaking to his Apostles,Matt.xviii, Ver. 18.Whatsoever ye shall bind on Earth, shall be bound in Heaven; and whatsoever ye shall loose on Earth, shall be loosed in Heaven.This induces me to believe, that I ought to use that Power which Jesus Christ has given to his Church, of remitting Sins, as a most salutary Remedy for the Diseases of my Soul. And I have Recourse to the Sacrament of Penance, as the only Means in my own Power to cleanse me from my Sins.
XXVIII. I believe theResurrection of the Body, and look upon it as the Basis on which the Hope of our Salvation is founded: This is what St.Paulsays to theCorinthians, first Epistle, Chap. xv. Ver. 13, 14.But if there be no Resurrection of the Dead, then is Christ not risen. And if Christ be not risen, then is our Preaching vain, and your Faith is also vain.Therefore nothing is more certain than the Resurrection of the Body. The Old and New Testament prove this by several Examples: We read in the Old Testament, thatEliasandElishabrought several of the Dead to Life: And in the New Testament, besides the Dead who were rais’d again to Life by Jesus Christ, there is Mention also of some that were brought to Life again by the Apostles: Now as all those dead People were rais’d to Life again, I firmly believe, that all Mankind must rise again:Jobsays, Chap. xix. Ver. 26.That he hopes to see God in his own Flesh.AndDaniel, Chap. xii. Ver. 2. says, speaking of the Dead,And many of them thatsleep in the Dust of the Earth shall awake, some to everlasting Life, and some to Shame, and everlasting Contempt.
There are divers other Passages in the New Testament, which prove the Resurrection of the Dead; particularly that Passage in St.Matthew, Chap. xxii. where we have an Account of the Dispute which Jesus Christ had with theSadducees; those Parts of the Gospel which mention the last Judgment, and several Passages in the Epistles of St. Paul to theCorinthiansand theThessalonians. In the first Epistle to theCorinthians, Chap. xv. Ver. 42. ’tis said,So also is the Resurrection of the Dead; it is sown in Corruption, it is raised in Incorruption.
XXIX. I believethe Life everlasting.
By the Life everlasting, I mean eternal Happiness: ’Tis so call’d, in the first Place, that it may not be imagin’d to consist in Things temporal, or the perishable Goods of this World; and then ’tis to satisfy us, that when we are once in Possession of this true Happiness, we can never lose it. I am of Opinion also, that ’tis not possible for Words to express the Nature of this Happiness to Perfection; for indeed, tho’ the Holy Scripture gives it several Names, such asthe Kingdom of God,the new Jerusalem,the Mansions or Habitations of the everlasting Father; yet none of these Expressions is strong enough to give us an Idea of its Excellency and Extensiveness: The Fruition of God will undoubtedly be our greatest Happiness: Jesus Christ says the same thing, speaking to God his Father, St.JohnChap. xvii. Ver. 3.And this is Life eternal, that they might know Thee the only true God, and Jesus Christ whom thou hast sent.St.Johnseemsto explain these Words in his first Epistle, when he says, Chap. iii. Ver. 2.Beloved, now are we the Sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear we shall be like him; for we shall see him as he is.
XXX. I receive and believethe Holy Sacraments of the Church. Of these I believe that there are Seven; and I look upon them as Things that were instituted for Signs to us of other Things, because they discover to us the Disposition of the Heart, by what passes externally: The Holy Scripture tells us very clearly, that they must be look’d upon as Symbols: The Apostle says, speaking of Circumcision, which had been a Sacrament under the Old Law, and which was a Command laid uponAbraham,RomansChap. iv. Ver. 11.And he received the Sign of Circumcision, a Seal of the Righteousness of the Faith.And in another Place the same Apostle assures us,Rom.vi. 3. thatSo many of us as were baptized into Jesus Christ, were baptized into his Death.
Our Lord Jesus Christ instituted the Seven Sacraments, not only to signify, but also to produce and operate what they signify.
The Sacraments are Symbols of the Grace of God, who sanctifies our Souls, and gives them all the Christian Virtues: The first of all these Sacraments is Baptism, which qualifies us to be Partakers of all the others; and ’twas instituted like all the other Sacraments by our Lord Jesus Christ: ’Tis impossible to be a Christian, or to hope for Life everlasting, without being baptiz’d.
In St.John, Chap. iii. Ver. 5. Jesus said,Except a Man be born of Water and the Spirit, hecannot enter into the Kingdom of God.This relates to Infants as well as to adult Persons, because Infants having sinned inAdam, they are under an absolute Necessity of receiving the Grace and Righteousness of Jesus Christ to reign in eternal Life. Baptism is a Sacrament which is receiv’d but once:One Lord, one Faith, one Baptism, says the Apostle to theEphesians, Chap. iv. Ver. 5. because, as Jesus Christ cannot die a second time, so we cannot die a second time to Sin by Baptism.
As to the Sacrament ofConfirmation, it was likewise instituted by our Lord Jesus Christ: I think that People ought to be very cautious of neglecting a Sacrament so holy, and which is a Means that God employs to make us Partakers of so many of his Graces. As, by Baptism, we become the Soldiers of Jesus Christ, by the Sacrament of Confirmation we receive Arms to combat our Enemies. By Baptism the Holy Spirit gives us the Fullness of Grace to recover Innocence, and by Confirmation he gives us Grace to acquire the Perfection of Righteousness. By Baptism we are born again to Newness of Life, and Confirmation gives us Strength to fight the good Fight. By Baptism we are wash’d and purify’d, and by Confirmation we are strengthen’d. Regeneration in a time of Tranquillity saves of its own Accord such as receive Baptism, and Confirmation puts Weapons into their Hands, and makes them ready for the Battle. In fine, I believe, that all Catholics ought to take all possible Care to receive this Sacrament, because Jesus Christ was pleas’d, that his Apostles should receive it; which was the Case, according to St.Luke, when the Holy Ghost descended upon them in so miraculous amanner at the Feast ofPentecost. ’Tis said in theActsof the Apostles, Chap. ii. Ver. 2.And suddenly there came a Sound from Heaven, as of a rushing mighty Wind, and it filled all the House where they were sitting, and they were all filled with the Holy Ghost.As we are given to understand by these Words, that all the Disciples who were assembled in that House, which was the Figure of the Church, receiv’d the Holy Ghost, so all that are in the Church are under a Necessity of receiving the Sacrament of Confirmation, which is prov’d by the Descent of the Holy Spirit upon the Feast ofPentecost. Finally, I believe, that by this Sacrament God confirms in us what he begun with Baptism, and that by Confirmation he makes us perfect Christians.
XXXI. I believe, that the Holy Sacrament of theEucharistis a true Sacrament, and I look upon it as one of the greatest Mysteries of Faith. And what gives me the more Veneration for it is, that the Heretics themselves are persuaded, that it was instituted by our Lord Jesus Christ. I believe with St.Augustinand the whole Church, that this Sacrament consists of Two Things,viz.The visible Elements of Bread and Wine, and the invisible Flesh and Blood of our Lord Jesus Christ. For this Reason I adore the Sacrament of the Eucharist. By thisSacramentI understand the Body and Blood of our Lord. I suspend all my Senses, I wean my Mind from them, and believe with Submission, that the Holy Eucharist is really the Body of our Lord, that is to say, the very same Body which was born of the VirginMary, and which sitteth at the Right Hand of the Father everlasting. Ibelieve, there remaineth nothing of the Substance of Bread and Wine, which I take intirely upon the Authority of our Lord Jesus Christ, who said,Matt.xxvi. 26, 28.This is my Body, this is my Blood.St.Paulconfirms me in this Sentiment, when, after having mention’d the Consecration of the Bread and Wine by Jesus Christ, he said to theCorinthians, I Ep. Chap. xi. Ver. 28, 29.Let a Man examine himself, and so let him eat of that Bread, and drink of that Cup: For he that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, not discerning the Lord’s Body.If this Sacrament was only the Memorial and Sign of the Passion of Jesus Christ, as the Heretics will have it to be, I don’t think that St.Paulwould have us’d such earnest Expressions to exhort Believers to examine themselves before they approached to this Sacrament. The same Apostle St.Paulassures us also of the real Presence of the Body of Jesus Christ in the Eucharist, when he says in his first Epistle to theCorinthians, Chap. x. Ver. 16.The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ?But besides these Words of the Apostle, Jesus Christ says in St.John, Chap. vi. Ver. 51.The Bread that I will give is my Flesh, which I will give for the Life of the World: And a little after in Ver. 53. he adds,Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you. For, says he again, Ver. 55.my Flesh is Meat indeed, and my Blood is Drink indeed.
Besides all these Passages of holy Writ, which are a Proof to me of the real Presence of our Lord in the Eucharist, the Testimony of all the holy Fathers ever since the Church had a Beginning,who have all unanimously believ’d the real Presence of the Body of Jesus Christ in the Eucharist, farther confirms me in this Opinion. In fine, the real Presence is what the Church believes, which is enough for me, who acknowledge her Decisions to be infallible. But the Protestants will object to me; If, after the Consecration of the Eucharist, ’tis really chang’d into our Lord’s Body, how comes it that you still call it Bread? To this I answer, That ’tis because the Eucharist still preserves the Species and the Appearances of Bread, and retains the Property of nourishing the Body, which is one Quality of Bread. The Holy Scripture itself is likewise accustom’d to give Names to Things, according to their outward Appearance. ’Tis said inGenesis, that Three Men appeared toAbraham, tho’ in Fact they were Three Angels: And in theActsof the Apostles, those Angels that appear’d to the Apostles after the Resurrection of Jesus Christ are call’d Men.
Being therefore convinc’d of the real Presence of our Lord’s Body in the most holy Eucharist, I undoubtedly believe, that I ought to worship it: This I am commanded to do by the holy Council ofTrent, Session XIII. Canon 5. where, speaking of the Eucharist, it says, that it ought to be ador’d with the Worship due to God.
The Wisemen worshipp’d Jesus Christ when he came into the World in the Stable; and the holy Writ assures us, that he was worshipp’d by the Apostles inGalilee. Why then shan’t we worship him now in the Eucharist, since we are persuaded, that he really exists there? That’s the Doctrine which St.Austintaught us upon the xcviiith Psalm,Nemo illam carnem manducet, nisi prius adoraverit, et non solum non peccamusadorando, sed peccamus non adorando, i. e. Let none eat of that Flesh, till he has first ador’d it; for we not only do not sin by worshipping it, but we sin by not worshipping it.
As to the manner of communicating, I believe, ’tis sufficient to receive the Communion in one Kind: First of all, because the Church has so thought fit, and had great Reasons for it: Secondly, tho’ our Lord Jesus Christ, as the Council ofTrentsays, instituted this august Sacrament at the Supper under the Species of Bread and Wine, and gave it to his Apostles in both those Kinds, it does not from thence follow, that he establish’d it for a Law to distribute the holy Mysteries to all the Believers in both Kinds: For he himself often speaks but of one Kind, as when he says in St.John, Chap. vi. Ver. 51.If any Man eat of this Bread, he shall live for ever; and the Bread which I will give is my Flesh, which I will give for the Life of the World:And Ver. 58.He that eateth of this Bread shall live for ever.
I believe, that the holy Eucharist was instituted by our Lord Jesus Christ for Two Reasons: First of all, that it might serve as Nourishment for our Souls, for the Preservation of its spiritual Life; and in the second Place, that the Church might always have a Sacrifice to offer to God for the Forgiveness of our Sins: For as we offend God so often, and as our Sins incense him against us, the Church offers up the Sacrifice of the Eucharist, to engage God the Father to suspend the just Severity of his Wrath and Vengeance, and to obtain his Mercy.
The Paschal Lamb, which theIsraelitesboth offer’d up, and ate as a Sacrifice, and as a Sacrament, was the Type of the Eucharist. Our Lord could not give us a greater Token of theLove which he bore to us, than to leave us this visible Sacrifice, which is a Renovation of that bloody Sacrifice, which he offered himself to his Father upon the Cross, that we might honour his Memory to the End of all Ages.
By the Sacrifice of the Eucharist, I understand the holy Mass; and as the Sacrament of the Eucharist is an Action meritorious for us, and procures us great Advantages when we receive it, I believe, that I merit by the holy Sacrifice of the Mass, and that it is my Satisfaction to God for my Sins: I believe, that this Sacrifice is the very same which was offer’d upon the Cross: I believe, that ’tis the same Victim, that is to say, our Lord Jesus Christ, who once offer’d himself up on the Tree of the Cross: And in Fact the Victim, which offer’d itself up in a bloody manner, and that which offers itself in an unbloody manner, is the same; there are not Two Victims. And this Sacrifice is renew’d every Day in the Eucharist, according to the Command which God gave us, when he said to us,This do in Remembrance of Me, Luke xxii. Ver. 19. I believe, that none but Jesus Christ is Priest in this Sacrifice: The Ministers, who consecrate the Body and Blood of our Lord, do not offer that Sacrifice themselves, but supply the Place of Jesus Christ himself: This is evident from the Words of the Consecration; the Priest does not say,This is the Body of Jesus Christ, butThis is my Body; and by Consequence he says so, because he is in the Place of Jesus Christ, and because, by the Virtue of those Words, he changes the Substance of the Bread and Wine into that of the Body and Blood of Jesus Christ: Therefore the Mass is not only a Sacrifice of Praise and Thanksgiving, or a mere Commemoration ofthe Sacrifice which was completed upon the Tree of the Cross; but I also believe, that ’tis an effectual Sacrifice, which reconciles me to God, and gains me his Favour. And if we offer this holy Victim with a pure Heart, a lively Faith, and have a deep Sorrow for our Sins, I doubt not but God will shew us Mercy, and that we shall obtain the Assistance of his divine Grace whenever we need it: Nay, I am persuaded, that ’tis in a manner impossible, that, for the Sake of this sacred Victim, God should not grant us the Grace of Repentance, and the Remission of our Sins.
By Consequence the holy Sacrifice of the Mass is not only useful both to him that offers it, and to him that really partakes of it, but I also believe it to be advantageous to all the Faithful in general, both to the Living, and to those who die in the Grace of God, before they are purify’d from the Spots of their Sins. According to the constant Tradition of the Apostles, the holy Sacrifice of the Mass may be offer’d up for those Believers who die in the Grace of God before they are intirely cleans’d from their Faults; and ’tis likewise offer’d up to remove Afflictions and public Calamities, and to atone for the Sins of the Living, and the Pains which they have deserv’d. From hence I conclude, that the Sacrifice of the Mass is offer’d particularly for the Benefit and Advantage of all the Faithful.
XXXII. I admit and receivePenancefor the Fourth Sacrament: It was own’d by the Church, and instituted as such by our Lord Jesus Christ, to the end that there might be no room to doubt of the Remission of Sins, which God promis’d by those Words ofEzekiel,If the Wicked repenteth,he shall live for ever.I believe, that Jesus Christ initiated this Sacrament, that it might serve as a Canal to convey his precious Blood to us for the effacing of the Sins which we have committed after Baptism; and to the end that we might be intirely persuaded, that ’tis to Jesus Christ alone we are beholden for the Grace of our Reconciliation with God.
I believe Penance to be a Sacrament in the same manner as Baptism is one: Baptism cancels all Sins, and particularly Original Sin; and for the same Reason Penance, which obliterates all Sins either in Thought or in Deed, that were committed after Baptism, must be truly and properly a Sacrament. Besides, that which is perform’d externally by the Penitent and the Priest, shews the internal Operation in the Soul of the Penitent. ’Tis absolutely necessary to believe, that Penance is a Sacrament, because it contains whatever is essential to a Sacrament: ’Tis the Sign of a holy Thing; for on the one hand the Penitent expresses fully by his Words and Actions, that he departs from the Uncleanness of his Sins, and, on the other Hand, the Priest, by conferring this Sacrament, shews the Remission of Sins, which God in his Goodness grants to the Penitent: I am convinced of this Truth, by what Jesus Christ said to St.Peterand the Apostles,Matt.xvi. Ver. 19.And I will give unto Thee the Keys of the Kingdom of Heaven: And whatsoever thou shalt bind on Earth, shall be bound in Heaven; and whatsoever thou shalt loose on Earth, shall be loosed in Heaven.These Words leave me no room to doubt of the Forgiveness of Sins: Therefore the Absolution which the Priest pronounces, shews the Remissionof Sins, and ’tis Absolution which operates it in the Soul of the Penitent.
The Sacrament of Penance differs from the other Sacraments, in regard that the Matter of the other Sacraments consists of something natural or artificial, whereas the Three Acts of the Penitent, Contrition, Confession and Satisfaction are, as it were, the Matter of the Sacrament of Penance: These Acts may also be call’d the Parts of this Sacrament: God absolutely requires them of the Penitent, and they are indeed absolutely necessary to make the Sacrament of Penance intire, and that the Penitent may obtain the intire and perfect Remission of his Sins. And when I say, that these Acts are, as it were, the Matter of Penance, ’tis not that I think they are not the real Matter of it, but to shew, that I don’t think that they are of the Nature of the Matter of the other Sacraments: For the Matter of the other Sacraments is altogether external, with regard to the Person who receives them, as the Water in Baptism, and the Chrism in Confirmation. I look upon Confession, as a Part that is absolutely necessary in the Sacrament of Penance.
Tho’ I believe, that perfect Contrition cancels all Sins, yet, as ’tis absolutely necessary, that for producing this Effect it should proceed from a Love purely filial and disinterested towards God, that it should be lively, strong and fervent, and that the Sorrow which produces it in the Soul, may be proportionable to the Heinousness of the Sins committed; and as there are few Persons, whose Sorrow can attain to that Pitch, and by Consequence there would be few that could by this means hope to obtain the Pardon of their Sins; it was therefore necessary, that God, whois infinitely good, and infinitely merciful, should provide for our Salvation by giving us a more easy Method; and this he has done by granting to his Church the Keys of the Kingdom of Heaven: Therefore, according to the Doctrine of the Council ofTrent, I look upon it as a certain Truth, that every Man who performs an Act of Contrition, which necessarily includes a Resolution not to offend God any more for the future, obtains, by virtue of the Keys which the Church has receiv’d, Pardon and Remission of his Sins, after he has confessed them to a Priest: And I believe, that he obtains such Remission of his Sins, even tho’ his Sorrow be not of that Degree as to be able of itself to procure him such Pardon.
I receive and admit of the Doctrine of the Holy Fathers, who all unanimously teach, that Heaven is open’d to us purely by the Keys of the Church.
I believe, that our Lord Jesus Christ instituted Confession, and that his Institution of it was merely owing to his Goodness and Mercy, when the Apostles being assembled all together after his Resurrection, he breathed on them, and said,Johnxx. Ver. 22, 23.Receive ye the Holy Ghost; whosesoever Sins ye remit, they are remitted unto them; and whosesoever Sins ye retain, they are retained.
’Tis therefore evident, that our Lord granted to the Priests the Power of retaining and remitting Sins, and that at the same time he made them the Judges: ’Tis for this Reason that we ought to conceal nothing from them, and we are oblig’d to accuse ourselves of every Circumstance of our Sins, that they may be able to judge us, and prescribe a Penance to us proportionableto our Crimes. I do not only believe, that Jesus Christ instituted Confession, but I believe also, that he commanded us the Use of it as necessary; and a Sinner, who has committed a mortal Sin, cannot recover the Life of his Soul but by this Means. The Saviour of the World clearly demonstrated this Truth to us, when he express’d the Power of administring this Sacrament by the Keys of the Kingdom of Heaven; and as ’tis impossible to enter into a Place that is shut up, but by means of the Person who has the Keys of it, in like manner nobody can enter into Heaven after he has caus’d himself to be shut out of it by Sin, unless the Priest, to whom our Lord has given the Custody of the Keys, open the Gates of it: Those Cases of Necessity must however be excepted, where perfect Contrition is sufficient without Confession: If it were otherwise, our Lord needed not to have said,Whatsoever ye shall loose on Earth, it shall be loosed in Heaven; nor would it have been necessary for Jesus Christ to have given the Keys of Heaven to the Church.
Finally, I believe Satisfaction to be absolutely necessary, and I take it to be of Two Sorts: The first is that, whereby we intirely satisfy God according to the utmost Severity of his supreme Justice for our Sins, of what Quality soever they be; and the Satisfaction by which we at last reconcile ourselves to God. ’Tis to our Lord Jesus Christ alone that we are oblig’d for this Satisfaction; ’tis he that has merited it for us by making full Satisfaction to God with the Blood which he shed upon the Cross, to redeem us from our Sins. There was no created Being, that could possibly discharge so great a Debt; but as St.Johnsays, 1 Ep. Chap. ii. Ver. 2.He is the Propitiation for our Sins, and not for ours only,but also for the Sins of the whole World.This Satisfaction, which flows from the Merits of Jesus Christ, is full and intire, and proportionable to the Enormity of all the Sins of Mankind.
I also receive and allow of a second Sort of Satisfaction, call’d Canonical, which is accomplish’d in a certain Space of Time prescrib’d by the Canons, and gives Power to the Priests to impose a Penance upon the Penitents, before they absolve them from their Sins, and this is that which worketh the Satisfaction.
Finally, I am persuaded, that Satisfaction is a sort of Remedy, which wipes out all the Stains which our Souls have contracted by the Foulness of Sin. By means of this Satisfaction we suffer the Punishment inflicted on us during a certain time for the Expiation of our Sins.
Upon the Whole I infer, that ’tis absolutely necessary that we should be excited to the Practice of this Satisfaction; for tho’ God remits to us in Penance the Guilt of Sin, and the Pains of everlasting Death, which are due to it, he does not therefore always remit to us the temporal Punishments which are due to Sin: This appears from several Instances in sacred Writ, as the Third Chapter ofGenesis; the Twelfth and Twentieth Chapters ofNumbers, and several other Passages, and especially in that which speaks ofDavid: For tho’ the ProphetNathantold him, that God had forgiven him his Sin, and assur’d him that he should not die, yetDavidvoluntarily impos’d great Mortifications upon himself, and implor’d the Mercy of God in these Terms,Psalmli. Vcr. 2, 3.Wash me throughly from mine Iniquity, and cleanse me from my Sin: For I acknowledge my Transgressions, and my Sin is ever before me.Tho’Davidhadperform’d that Act of Penance, tho’ he had so earnestly begg’d for the Pardon of his Sin, yet God punish’d him by the Death of that Son, who was the Fruit of his Adultery, by the Rebellion of his SonAbsalom, whom he lov’d tenderly, and by several other Afflictions, which he had threaten’d him with before. As to the Reason, why all the Punishments for Sin are not remitted to us by the Sacrament of Penance, as well as that of Baptism, I think it but Justice, as the Council ofTrentsays, that they, who before Baptism have sinn’d thro’ Ignorance, should be pardon’d after one manner; and that they should be pardon’d after another manner, who having been once delivered from the Captivity of the Devil and Sin, and having also receiv’d the Holy Spirit, have not fear’d to grieve it. ’Tis owing to the Goodness of God that he does not suffer our Sins to be remitted without the making a Satisfaction for them, to the end that we might not imagine them to be less than they are, and that we might not fall into greater Disorders by an injurious Contempt of the Holy Spirit, and therebyheap up Wrath against the Day of Wrath. For really the Penalties of Satisfaction are as a Bridle to check us in our Sins; they are sure Marks of our Sorrow for having offended God; and finally, ’tis by those Punishments that we make Satisfaction to the Church our Mother, which we have highly offended by our Sins; for, as St.Augustinsays, tho’ God does not reject a contrite and an humble Heart, yet, as the Sorrow we have conceiv’d in our Hearts for having offended God, can only be discover’d by Words and other external Signs, the Holy Fathers were in the Right to fix certain Times for Penance, to the end that we might make Satisfaction to theChurch, in whose Bosom our Sins were committed.
XXXIII. I thank God, for that after he had given me Entrance into the true Life by the Sacrament of Baptism, he also instituted the Sacrament ofExtreme Unction, for my more easy Passage into Heaven, after my Departure from this Life. I believe, that our Lord Jesus Christ instituted the Sacrament of extreme Unction, when he sent out his Disciples two and two before him into the Towns and Villages. ’Tis said, that they preach’d to the People, that they exhorted them to Repentance, that they cast out many Devils, and anointed several that were sick with Oyl, and cur’d them all. ’Twas our Lord that commanded them to perform this Unction, which he instituted rather for the Salvation of the Soul than for the Health of the Body, and he gave a Virtue to it which was altogether divine and supernatural: Several great Saints so evidently assure us of this Truth, that I have no room to doubt, but Extreme Unction is one of the Seven Sacraments of the Church, and that ’twas instituted for the Relief of the Sick when they are at the Point of Death: This is observable in the Epistle of St.James, Chap. v, Ver. 14, 15.Is any sick among you? Let him call for the Elders of the Church, and let them pray aver him, anointing him with Oyl in the Name of the Lord: And the Prayer of Faith shall save the Sick, and the Lord shall raise him up; and if he have committed Sins, they shall be forgiven him.The Apostle, by telling us that Sins are forgiven by this Unction, gives us also to understand at the same time, that it is a true Sacrament: and this hasbeen the Decision of several Councils, but chiefly that ofTrent.
XXXIV. I esteem and honour the Sacrament of theOrdination, as the Sixth Sacrament of the Church, and I believe it to be absolutely necessary, because the other Sacraments intirely depend upon it: For, were it not for the Sacrament of Ordination, some of the Sacraments could not be administer’d, and others would also be depriv’d of all the solemn Ceremonies, and of all religious Worship. I believe therefore, that Ordination is one of the most eminent Sacraments: It renders the Priests and Bishops Interpreters of God’s Will; it enables them to represent God upon Earth, and to operate in Quality of his Substitutes; and for this Reason the Holy Scripture calls them Angels, and even Gods. What can there be more miraculous than the Power which this Sacrament gives to the Priests to consecrate the Elements, to offer the Body and Blood of our Lord, and to forgive Sins? Have we not Cause to wonder, that the Apostles and Disciples were sent over all the World in the same manner as Jesus Christ was sent by his Father? The Priests were also sent abroad,for the perfecting of the Saints, for the Work of the Ministry, and for the edifying of the Body of Christ,Ephes.iv. Ver. 12.
I believe, that no Man can or ought to assume to himself the Character of Bishop or Priest, unless he has been call’d by the lawful Ministers of the Church, that is to say, by the Bishops. The Apostle, speaking to theHebrews, says,No Man taketh this Honour unto himself, Chap. v. Ver. 4. And God himself says inJeremiah,Chap. xxiii. Ver. 21.I have not sent these Prophets, yet they ran.
As to the Power of Ordination, I believe, it extends to the Eucharist, and every thing that can relate to it: This is a Truth establish’d by sundry Passages of Holy Scripture, and especially by that Saying of our Lord to his Disciples,Johnxx. Ver. 21, 22, 23.As my Father hath sent me, even so send I you; receive ye the Holy Ghost. Whosesoever Sins ye remit, they are remitted unto them; and whosesoever Sins ye retain, they are retained.And in St.Matthew, Chap. xviii. Ver. 18. he also says,Verily I say unto you, whatsoever you shall bind on Earth, shall be bound in Heaven; and whatsoever ye shall loose on Earth, shall be loosed in Heaven.
XXXV. I believe, thatMarriageis the Seventh Sacrament of the Church.
It cannot be deny’d, thatMarriagewas instituted by God himself; ’tis so very evident fromGenesis, Chap. i. Ver. 27, 28.Male and Female created he them, and the Lord blessed them, and said unto them, Be fruitful, and multiply: And in another Place,viz.Gen. ii. Ver. 18. he said,It is not good that the Man should be alone, I will make him an Help meet for him. Jesus Christ in the New Testament ascribes the Institution of Marriage to God his Father inMatt.xix. andMarkx.
I believe, that Marriage is a Sacrament not to be dissolv’d:What God hath joined together, let no Man put asunder, Matt. xix. Ver. 6. These are the very Words too of the Council ofTrent. There are certain Cases however, wherein the Pope, as the Vicar of Jesus Christ, and Successorof St.Peter, may break and annul the Marriage.
What farther convinces me that Marriage is a Sacrament, is that Passage of the Apostle St.Paulto theEphesians, Chap. v. Ver. 28 to 32.So ought Men to love their Wives as their own Bodies: He that loveth his Wife, loveth himself; For no Man ever yet hated his own Flesh, but nourisheth and cherisheth it, even as the Lord the Church: For we are Members of his Body, of his Flesh, and his Bones. For this Cause shall a Man leave his Father and Mother, and shall be joined unto his Wife, and they two shall be one Flesh. This is a great Mystery; but I speak concerning Christ and the Church.Since St.Paulcalls Marriage a Sacrament, I see no Reason why I should not regard it as such; nor do I know why the Heretics will not allow it to be a Sacrament.
Thus, my Lord, have I given you my Sentiments on the principal Articles of Religion: All that remains for me now is, to treat of Purgatory, the Invocation and the Worship of the Saints, Prayers for the Dead, and the Respect due to the visible Head of the Church. In giving your Lordship an Account of my Opinion in these Articles, I shall take Care, my Lord, to be as brief as possible, for fear you should think me tedious.
XXXVI. ByPurgatory, I mean a Place where the Souls of the Faithful who die in Grace are detain’d to suffer, till they are intirely purify’d from what hinders their enjoying celestial Light,into which any Thing that defileth, can in no wise enter, Rev. xxi. Ver. 27. The Church was always of this Opinion, and St.Justin Martyrown’d, that the Souls of Believers were inextreme Necessity of being reliev’d by the Prayers of the Living: That Purgatory was an Article of Faith was what PopeEugenedeclar’d, or rather he renew’d what had been all along believ’d by the Church. The Protestants are as much in the Wrong to say, that Purgatory is a new Invention of the Priests, as when they give the same Name to several other Articles of Faith that were always believ’d, tho’ they have been renew’d by several Councils, as often as the Church saw there was Occasion: For Instance, in the Fourth Century, in the Time of that HereticArius, the Council ofNicedeclar’d, that the Son of God was of the same Essence as the Father; yet this was a Truth which the Church had always believ’d. St.Augustin, to whose Opinions even the Heretics pay a Respect, assures me, that in his Time ’twas the Custom throughout the whole Church, and what had been establish’d by Tradition, to pray for the Dead, to the end that God might deal mercifully with them. These Prayers could only be for the Souls of Believers that were in Purgatory; for the Blessed, instead of having any Need of our Prayers, do themselves pray for us: And as to the Reprobate, Prayers can be of no Service to them; they are damn’d to all Eternity, and never can be releas’d out of their Pains: From hence I infer, that the Church has ever admitted a Third Place, which is Purgatory. Several ancient Councils assure me of this Truth, and particularly the Council ofCarthage, Chap. XXIX. and since that the Holy Council ofTrent. I also take that Passage in St.John’s Revelations, Chap. v. Ver. 13. to be a favourable Explanation of my Sentiments on the Subject of Purgatory;And every Creature which is in Heaven, and onthe Earth, and under the Earth, and such as are in the Sea, and all that are in them, heard I, saying, Blessing and Honour, and Glory and Power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever.I cannot think these Words can be apply’d either to Devils, or to the Reprobate; they must necessarily refer to the Souls suffering in Purgatory; these the Apostle meant by Creatures that areunder the Earth, because ’tis certain, that the Devils and the Reprobate do not praise God.
Now, admitting it for a certain Truth, that there is a Purgatory, I believe, without making any Doubt of it, that we ought to pray for the Dead, and for the Deliverance of suffering Souls, because they are a Part of the Church, and a Part the more to be regarded, since, tho’ they suffer, they are sure one Day of enjoying everlasting Felicity. Besides, those Souls that are deliver’d by my Prayers, and by the Sacrifices offer’d up for them, do afterwards become my Friends with God. But tho’ these Reasons were not sufficient, the Church prays for the Dead, and that’s enough for me.
St.Austinand several of the Fathers of the Church assure me, that the Custom of Praying for the Dead came to them by Tradition from the very Time of the Apostles: And the Holy Scripture informs us, that this Custom was formerly establish’d in the Old Testament, which is clearly prov’d by that Passage in theMaccabees, Chap. xii. Ver. 43.And when he had made a Gathering throughout the Company to the Sum of Two thousand Drachms of Silver, he sent it to Jerusalem to offer a Sin-Offering, doing therein very well and honestly, in that he was mindful of the Resurrection: And in the same Chapter, Ver. 45.It is a holy and good Thought to pray for the Dead, that they may be delivered from Sin.——Methinks these Passages plainly prove, that theJews, of whom the true Church consisted before the Coming of our Lord, pray’d and sacrific’d for the Dead.
I believe therefore, that all manner of Persons may and ought to pray for the Dead: But the Sacrifice of the Holy Mass can only be celebrated by the Priests: and the Mass is profitable to him that says it, to the Person that causes it to be said, and to the Soul for whom it is said.
XXXVII. I firmly believe, that theInvocation of the Saintsis very useful to us for our Salvation, and that ’tis not contrary to the Commands of God, as the Heretics affirm. For the Worship of God is nothing more than honouring God in his Saints, just as (if I may be permitted the Comparison) I honour my King by honouring his Ministers. Would God, who has commanded us to honour our Parents, Persons advanc’d in Years, our Governors and Superiors, forbid us to honour the Saints and Angels, who are his Ministers, and by Consequence our Superiors?
The Heretics, who so loudly condemn theInvocation of the Saints, and treat it as Idolatry, do nevertheless pray every Day in their Temples and particular Meetings, that it may please God to order their Guardian Angel to guide and preserve them. Now, if they grant, that an Angel is their Protector, can they, without Ingratitude, refuse Honour to their Benefactor? I believe with the Church, that the Angels and Saints preserve us, and deliver us every Day from several great Dangers both of Soul and Body. Charityengages them to pray for us, and to offer up our Prayers and Tears to the Lord: They watch continually over us, and guard us without Intermission. For this Reason Jesus Christ recommends to his Disciples,Matt.xviii. Ver. 10.Take heed that ye despise not one of these little ones; for I say unto you, that in Heaven their Angels do always behold the Face of my Father which is in Heaven.
The Invocation of Saints was a Practice even in the Old Testament Time: WhenJacobgave his Blessing to his Sons,Gen.xlviii. Ver. 16. he said these Words,The Angel, which redeemed me from all Evil, bless the Lads; and let my Name be named on them, and the Name of my Fathers Abraham and Isaac, and let them grow into a Multitude in the midst of the Earth.What can be a better Proof of the Invocation of the Angels, and the Holy Patriarchs? The Scripture gives us another Proof of it in 1Sam.vii. Ver. 8. where the Children ofIsraelsaid toSamuel,Cease not to cry unto the Lord our God for us, that he will save us out of the Hand of the Philistines.From thence I infer, that by honouring the Saints who are dead in the Lord, by calling upon them, by worshipping their sacred Relics, we do in no wise rob God of any Part of his Glory; on the contrary, I believe, we augment it. The Honour, which we pay to the Saints, strengthens our Hope, renders it more lively, more vehement, and creates a greater Desire in us to tread in their Steps.
Jesus Christ himself was persuaded, that in his State, as Man, the Protection of the Angels was able to deliver him out of the Hand of theJews; and of this he gave Demonstration, when he commanded St.Peterto put up his Sword again intohis Place, because, said he,Matt.xxvi. Ver. 53.Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than Twelve Legions of Angels?St.Augustin, in the Eighth Book ofThe City of God, Chap. xvii. says,Summa Religionis est imitari quem colis, i. e.The Sum and Substance of Religion is, to imitate the Being you worship.From hence I infer, that we ought to imitate the Saints, to honour and respect them; and by honouring them, we call upon them, because by honouring them, we have an Opportunity to lay our Necessities before them, to the end that they may obtain that Assistance and Favour of God which is necessary for us.
I say, that we ought also to call more particularly upon the Holy Virgin than the other Saints: Because she is the Mother of God, would it not be impious to say, that she deserves not to be invok’d? Who is more proper than a Mother to obtain Favour from a Son? Who can better reconcile us with God than the Virgin? She flies to the Holy Altar of Reconciliation, and does not only repair thither as a Supplicant, but as an Empress, according to the very Words of St.Peter Damien, Serm. xliv. Nativ. Virg.Accedis ante illud aureum reconciliationis humanæ Altare, non solum rogans, sed imperans, Domina, non Ancilla, i. e.Thou presentest thyself before that Golden Altar of Mankind’s Reconciliation, not only petitioning as a Servant, but commanding as a Sovereign.What can excuse us from honouring and reverencing the Being, by whom we receive our Deliverance, our Preservation, and our Life? As St.Augustinsays, (De Sancta Virginitate, Chap. VI.)Per Evam Mors, per Mariam Salus,i. e.ByEvecame Death, byMarySalvation.
I have no Reason to doubt but the Saints hear us, because I believe the Testimonies of the Holy Fathers: St.GregoryofNazianzenwas of this Opinion, when he says in his Twentieth Epistle,Illud persuasum Sanctorum animum res nostras sentire, i. e. I am persuaded, that the Saints are sensible of our Affairs; and St.GregoryofNissa, in the Nineteenth Prayer which he makes to St.Theodore, says;Quanquam tu vitam hanc transcendisti, humanas tamen molestias et necessitates non ignoras; impetra nobis pacem, i. e. Altho’ thou art got beyond this Life, yet thou art not ignorant of the Troubles and Necessities of Mankind; intercede for Peace for us. There are several other Holy Men, who have believ’d and declar’d, that the Angels meet those that pray, in order to receive and conduct them to the Throne of Glory,Et suspicientes eos usque ad Thronum Gloria sancti Dei perducunt.Because the Saints hear our Prayers, I infer, that we are obliged to pray for them: And indeed if the Saints did not hear us, ’twould be to no more Purpose to invoke them, than it would be for their hearing us, if we did not call upon them.
I honour therefore and call upon the Blessed, who enjoy celestial Glory, and I will invoke them even to the last Breath of my Life, at which time I shall have more need of their Assistance: I will invoke them as long as I live: The Holy Scripture teaches me that God himself has given Praise to some of the Saints. In fine, upon their Protection do I found my Hopes; if it be true, that the Saints in Heaven rejoice when but one Sinner is converted and repenteth, how can I doubt but the Saints, when they are invok’d by Penitents, will relieve them, and obtain thatPardon for their Sins, and that Grace which they stand in need of?