Chapter XII: Appendix (1)

THE
PROFESSION of FAITH,

Deliver'd to His EMINENCY, the

Cardinal ---- at _Rome_.

_Translated from the_ ITALIAN.

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, that either Interest or Ignorance was the Cause of their Change: What the World will think of me for renouncing the Heresy of _Calvin_, 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 to _Interest_, 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 of _Prussia_, 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 to _Ignorance_; 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 of _Upper_ and _Lower 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 Catholic Religion, 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 the _Ephesians_, 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 religious Principles 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: The _Calvinists_ were formerly unanimous in the Belief of Predestination: But now there's hardly any of them of that Opinion, except the _Swiss_ and _Dutch_: 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 the _Lutherans_ and _Calvinists_ agreed 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. _Paul_ says, 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 the _Maccabees_, _Esther_, _Esdras_ and _Ecclesiasticus_ are 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 into _Calvinism_ for 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'd in my Mind, and what I firmly believe in.

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I. I receive the Holy Scriptures intire without the least Diminution, and believe them to be of Divine Inspiration. I believe, that _Moses_ and 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.

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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.

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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.

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IV. I call the _Father_, 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 the _Romans_, Chap. viii. Ver. 15. St. _Paul_ says, _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_, I _Ep._ 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._

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V. I believe in _Jesus 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.

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VI. I believe in _Jesus_ the 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. _John_ says in his first Epistle, Chap. iv. Ver. 15. _Whosoever shall confess that Jesus is the Son of God_, God _dwelleth 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._

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VII. I believe, that the _Holy Ghost_ is 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.

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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 baptized _In the Name of the Father, and of the Son, and of the Holy Ghost_, Matt. Chap, xxviii. Ver. 19. St. _Peter_ said to _Ananias_ and _Saphira_, 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 of _God_, to him whom he had call'd but just before the _Holy Ghost_. St. _Paul_, in his first Epistle to the _Corinthians_, 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 to God alone: It gives him, for Instance, Temples; _Know ye not_, (says St. _Paul_, 1 _Cor._ 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.

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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: But _Adam_, 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 Consequence all 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.

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X. I constantly and firmly believe, that God discover'd himself to _Moses_, that he reveal'd to him every thing that is contain'd in the Book of _Genesis_, 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. That _on these Two Commandments_, the Love of God, and the Love of one's Neighbour, _hang all the Law and the Prophets_.

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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.

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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 the Council of _Trent_. I acknowledge that Council to be oecumenical: 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.

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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 Virgin_ Mary, _suffered under_ Pontius 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.

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XIV. In the Creed our Saviour is call'd _Lord_; 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. _Paul_ say in his Epistle to the _Philippians_, 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 of Jesus 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?

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XV. I believe, _that he was conceiv'd of the Holy Ghost, and born of the Virgin_ Mary.

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 Virgin _Mary_, 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. _John_ says 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._

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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, the Son, 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.

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XVII. I believe, _that he was born of the Virgin_ Mary.

These Words teach me, that Jesus Christ was born as a Man is, and that I am oblig'd to honour the Virgin _Mary_ as 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.

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XVIII. I believe, _that suffer'd under_ Pontius 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 which he 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 in _Matt._ 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 the _Hebrews_, 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 Prophet _Isaiah_, _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._

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XIX. When I say, that _Jesus 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.

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XX. I believe, that _Jesus 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. _Paul_ affirms, when he says to the _Colossians_, Chap. ii. Ver. 15. _And having spoiled Principalities and Powers, he made a Shew of them openly, triumphing over them in it._

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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. _Paul_ says upon this Head to the _Corinthians_, 2 _Cor._ 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. _David_ had foretold this Truth, _Psalm_ xcviii. 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_; and _I have Power to take it again_. In another Place he says, speaking to the _Jews_, St. _John_ Chap. 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 the _Friday_ Night, and rose again the _Sunday_ Morning 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. _Paul_ proves, who, speaking to the _Corinthians_, 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 at nought; and was so dutiful, as to give up his Life. The Apostle says to the _Philippians_, 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. _Peter_ says 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._

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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, like _Elias_, 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 has _nothing_ corporeal, 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, which the 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 Expression _he 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 the _Ephesians_, 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 the _Jews_ fancied, 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, _John_ xvi. 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. _John_ says 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 of Glory For us, and to open for us the Gates of it, which had, ever since the Fall of _Adam_ till that time, been shut up.

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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. _Matthew_ assures 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 persuades me 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 the _Acts_ of 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._

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XXIV. I believe _in 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 the _Holy Catholic Church_.

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XXV. By the Church I understand with St. _Augustin_ all the Believers in general that are dispers'd throughout the World. There is only one Church, but 'tis divided into the Church _Triumphant_ and the Church _Militant_. 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 Church _Militant_, 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 the _Passive_ Church, 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 into the _Triumphant_ Church, 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, _Canticles_ Chap. vi. Ver. 9. _My Dove, my Undefiled, is but one._ She is conducted and govern'd by an _Invisible_ Head, and by a _Visible_ Head: 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 of _Rome_. 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. _Peter_ was the first to whom the Episcopal See was given, which he establish'd first at _Antioch_, but afterwards translated to _Rome_, 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 might never 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 true _Peter_, and he communicates this Quality of _Peter_ to another. Thus he makes his Servants Sharers of what is proper and particular to himself: He establish'd St. _Peter_ to 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 its _Holiness_. St. _Peter_ assures 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.

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XXVI. I believe the _Communion 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. _Ambrose_ calls it, by the Bands of Love and Society, with all that fear God.

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XXVII. I believe the _Forgiveness 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. _Luke_ Chap, 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 of Heaven; 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.

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XXVIII. I believe the _Resurrection of the Body_, and look upon it as the Basis on which the Hope of our Salvation is founded: This is what St. _Paul_ says to the _Corinthians_, 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, that _Elias_ and _Elisha_ brought 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: _Job_ says, Chap. xix. Ver. 26. _That he hopes to see God in his own Flesh._ And _Daniel_, Chap. xii. Ver. 2. says, speaking of the Dead, _And many of them that sleep 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 the _Sadducees_; those Parts of the Gospel which mention the last Judgment, and several Passages in the Epistles of St. Paul to the _Corinthians_ and the _Thessalonians_. In the first Epistle to the _Corinthians_, Chap. xv. Ver. 42. 'tis said, _So also is the Resurrection of the Dead; it is sown in Corruption, it is raised in Incorruption_.

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XXIX. I believe _the 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 as _the 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. _John_ Chap. 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. _John_ seems to 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._

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XXX. I receive and believe _the 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 upon _Abraham_, _Romans_ Chap. 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. that _So 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, he cannot enter into the Kingdom of God._ This relates to Infants as well as to adult Persons, because Infants having sinned in _Adam_, 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 the _Ephesians_, 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 of _Confirmation_, 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 a manner at the Feast of _Pentecost_. 'Tis said in the _Acts_ of 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 of _Pentecost_. 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.

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XXXI. I believe, that the Holy Sacrament of the _Eucharist_ is 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. _Augustin_ and 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 this _Sacrament_ I 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 Virgin _Mary_, and which sitteth at the Right Hand of the Father everlasting. I believe, 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. _Paul_ confirms me in this Sentiment, when, after having mention'd the Consecration of the Bread and Wine by Jesus Christ, he said to the _Corinthians_, 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. _Paul_ would have us'd such earnest Expressions to exhort Believers to examine themselves before they approached to this Sacrament. The same Apostle St. _Paul_ assures us also of the real Presence of the Body of Jesus Christ in the Eucharist, when he says in his first Epistle to the _Corinthians_, 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 in _Genesis_, that Three Men appeared to _Abraham_, tho' in Fact they were Three Angels: And in the _Acts_ of 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 of _Trent_, 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 in _Galilee_. 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. _Austin_ taught us upon the xcviiith Psalm, _Nemo illam carnem manducet, nisi prius adoraverit, et non solum non peccamus_ _adorando, 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.