Chapter XIII: Appendix (2)

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 of _Trent_ says, 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 the _Israelites_ both 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 the Love 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_, but _This 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 of the 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.

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XXXII. I admit and receive _Penance_ for 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 of _Ezekiel_, _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. _Peter_ and 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 Remission of 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, who is 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 of _Trent_, 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, _John_ xx. 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 proportionable to 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. _John_ says, 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 of _Genesis_; the Twelfth and Twentieth Chapters of _Numbers_, and several other Passages, and especially in that which speaks of _David_: For tho' the Prophet _Nathan_ told him, that God had forgiven him his Sin, and assur'd him that he should not die, yet _David_ voluntarily impos'd great Mortifications upon himself, and implor'd the Mercy of God in these Terms, _Psalm_ li. 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' _David_ had perform'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 Son _Absalom_, 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 of _Trent_ says, 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 thereby _heap 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. _Augustin_ says, 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 the Church, in whose Bosom our Sins were committed.

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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 of _Extreme 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 has been the Decision of several Councils, but chiefly that of _Trent_.

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XXXIV. I esteem and honour the Sacrament of the _Ordination_, 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 the _Hebrews_, says, _No Man taketh this Honour unto himself_, Chap. v. Ver. 4. And God himself says in _Jeremiah_, 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, _John_ xx. 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_.

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XXXV. I believe, that _Marriage_ is the Seventh Sacrament of the Church.

It cannot be deny'd, that _Marriage_ was instituted by God himself; 'tis so very evident from _Genesis_, 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 in _Matt._ xix. and _Mark_ x.

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 of _Trent_. There are certain Cases however, wherein the Pope, as the Vicar of Jesus Christ, and Successor of St. _Peter_, may break and annul the Marriage.

What farther convinces me that Marriage is a Sacrament, is that Passage of the Apostle St. _Paul_ to the _Ephesians_, 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. _Paul_ calls 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.

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XXXVI. By _Purgatory_, 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 Martyr_ own'd, that the Souls of Believers were in extreme Necessity of being reliev'd by the Prayers of the Living: That Purgatory was an Article of Faith was what Pope _Eugene_ declar'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 Heretic _Arius_, the Council of _Nice_ declar'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 of _Carthage_, Chap. XXIX. and since that the Holy Council of _Trent_. 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 on the 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 are _under 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. _Austin_ and 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 the _Maccabees_, 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 the _Jews_, 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.

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XXXVII. I firmly believe, that the _Invocation of the Saints_ is 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 the _Invocation 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. Charity engages 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: When _Jacob_ gave 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 1 _Sam._ vii. Ver. 8. where the Children of _Israel_ said to _Samuel_, _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 the _Jews_; and of this he gave Demonstration, when he commanded St. _Peter_ to put up his Sword again into his 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 of _The 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. _Augustin_ says, (_De Sancta Virginitate_, Chap. VI.) _Per Evam Mors, per Mariam Salus_, _i. e._ By _Eve_ came Death, by _Mary_ Salvation.

I have no Reason to doubt but the Saints hear us, because I believe the Testimonies of the Holy Fathers: St. _Gregory_ of _Nazianzen_ was 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. _Gregory_ of _Nissa_, 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 that Pardon for their Sins, and that Grace which they stand in need of?

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XXXVIII. Since we ought to call upon the Saints, and since they hear our Prayers, I believe, that I am oblig'd to honour their Images, their Tombs, as well as their sacred Relics; and if I have a Respect for a Piece of Painting that represents the Likeness of my King, or of any Sovereign, hew much more Reason have I to venerate whatsoever represents to me the Saints, who are far above the Princes of this World, because they are the Friends of God, and our Protectors with him?

The Use of Images has been allow'd at all times: God himself order'd the making of Figures and Images: For Example, the Cherubims of Propitiation and the Brazen Serpent were made by his Command. And when the Heretics say, that God forbids Images, they are in the Wrong: God indeed forbids us to make Images to worship them, but this is what I am not guilty of; for the Respect which I pay to Images is not for the Sake of what they are, but for what they represent to me: 'Tis not to the Images that I address my Prayer; and whenever I fall on my Knees before an Image, 'tis because I am willing to honour and pray to the Saint, whom it represents to me.

Images put me in Mind of the History of the Old and New Testament: They remind me of all the Favours God has bestow'd upon me; which engages me the more fervently to love and serve him. Finally, the Images of the Saints create a Desire in us to imitate the Sanctity of their Lives and Actions.

* * * * *

XXXIX. As to _Merit_: 'Tis certain that Heaven cannot be won but by good Works: Heaven is only promis'd to us, as a Reward: In order to be convinc'd of this Truth, I need only have Regard to the Words which Jesus Christ says to the Righteous, _Matt_. xxv. Ver. 34, 35. _Come, ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World: For I was an hungred, and ye gave me Meat; I was thirsty, and ye gave me Drink; I was a Stranger, and ye took me in._ Our Lord calls the Righteous into his Holy Paradise, because they gave him to eat, when he was hungry; and to drink, when he was thirsty: From these Words I infer, that Heaven is not a mere Gift, it must be won by good Works: Does not Jesus Christ say in another Place, _Mark_ ix. Ver. 42. _That if but a Cup of Water be given to drink in his Name, the Giver shall not lose his Reward_, but shall have a Torrent of Delights? Nothing can be more clear, nothing more evident to prove, that we are capable of meriting with God, than what St. _Paul_ says in his first Epistle to the _Corinthians_, Chap. iii. Ver. 8. _And every Man shall receive his own Reward, according to his own Labour_: This is my Reason for thinking, that he who has done most, shall receive the greatest Reward. 'Tis therefore that Jesus Christ says, _In my Father's House are many Mansions_, John xiv. Ver. 2. I do therefore believe, that I ought not to be idle nor slothful, and that, on the contrary, I should strive without ceasing to acquire the Kingdom of Heaven by my good Works. Jesus Christ says in St. _Matthew_, Chap. xi. Ver. 12. _That the Kingdom of Heaven suffereth Violence, and the Violent take it by Force._ He says also in another Place, _If thou wilt enter into Life, keep my Commandments._ Now, in order to enable us to do these good Works, I believe the Grace of God to be necessary for us; and this Grace of God is obtain'd by the Fervency of our Prayers, and the Steadiness of our Faith.

* * * * *

XL. I proceed to the _Authority of the Visible Head of the Church_: By this Head I understand, as I have already said, the Pope, who is the lawful Successor of St. _Peter_; and, as such, I believe, that he is infallible, not only in the Government of the Church, but also in all Matters of Faith: I rely solely upon what Jesus Christ said upon this Subject, when he gave the Keys to St. _Peter_, _Thou art Peter, and upon this Rock will I build my Church_, Matt. xvi. Ver. 18. By this Act Jesus Christ establish'd St. _Peter_ for the Head and Prince of the Church: The following Words of Jesus Christ are an intire Confirmation of this Truth, _Matt._ xvi. Ver. 18. _And the Gates of Hell shall not prevail against it_, that is to say, against the Church, and by Consequence against its Head. 'Tis therefore true, that God granted an absolute Authority to St. _Peter_ and his Successors, which Authority has a Resemblance with that which God granted under the Old Law, to _Aaron_ and his Family.

In Consideration of this supreme Dignity I believe, that I cannot pay Respect and Submission enough to the Pope; and I think what I advance is prov'd in the first Place, because to honour the Vicar of Jesus Christ, is paying Devotion to himself: Secondly, 'tis honouring St. _Peter_, to honour his Successor; and lastly, I believe, that I am the more worthy to be a Member of the Church, when I honour him who is the Head of it.

I therefore kiss his Feet, as I would those of Jesus Christ himself: I fall prostrate before him, as I would before St. _Peter_; and am intirely persuaded, that this Token of Adoration, so far from being liable to the Charge of Idolatry, as the Heretics think, can, on the contrary, be only deem'd a Thing agreeable to God, and what tends to his Glorification. We are told in the Old Testament, that Jacob _bowed himself to the Ground to_ Esau _seven times_, Gen. xxxiii. Ver. 3, 7. His Children, with _Leah_ and _Rachel_, also ador'd him: _Joseph_ was ador'd by his Brethren: _Abigail_ ador'd _David_, and _Bathsheba_ _Solomon_. None of these Acts of Adoration were made to God, but to Men; why then shall we refuse to adore the Head of _Christendom_? Tho' St. _Peter_ refus'd to be ador'd by _Cornelius_,'twas because he was very sensible, that _Cornelius_, being a Gentile, would pay him Obeisance and Worship little inferior to that which was due to God; but this is no Argument that St. _Peter_ did not receive the Honours that were due to him, as being the Head of the Church: In fine, when I cast myself at the Pope's Feet, I have a Share in his Benediction, I humbly desire it, and I adore in him the Power which he has to bless me. I am also persuaded, that none but the Pope has a Right to assemble a Council; and I believe, that every Assembly which is held by the Name of a Council, without the Participation of the Pope, cannot be deem'd an Oecumenical Council. A Body is incapable of acting without its Head, for 'tis the Head by which the Body is always directed: Consequently the Church cannot assemble, act, nor decide, without the Pope, who is its Head, and who, by Consequence, has the sole Right of Decision; because he is the Rock on which Jesus Christ has founded his Church, and because without him there would be no Church. I therefore with Submission receive all the Decisions of a Council where the Pope either presides in Person, or by his Legates; and I look upon all Assemblies of Priests that are met, or are held by the Command of any other Power than the Pope, as mere Assemblies of the Clergy.

* * * * *

Thus, my Lord, have I given you the sincere Declaration of my Faith, such as it is imprinted on my Heart: I believe it Holy, and I believe it Canonical; and hope, that when your Lordship sees it in Writing, you will give it the same Approbation that you were pleased to honour it with when I had the Favour of making it to you by Word of Mouth. If, contrary to my Intention, I have deviated from the Track of Truth, I intreat you, my Lord, to lend me your Hand, to vouchsafe to be my Guide, and to lead me to that Piety which you profess, and by which all Mankind is edified: Make me worthy of the Dignity of the Priesthood, of which I am ambitious. But this is trespassing too far upon your Eminency's Attention, and 'tis high time to put an End to a Letter, which nothing can excuse the Length of, but the Sacredness of the Subject whereof it treats. I shall think myself exceeding happy, if I have explain'd myself with sufficient Perspicuity, and if the Sentiments I lay before your Lordship can render me deserving of the Honour of your Esteem. I am, with infinite Respect,

_My_ LORD,
_Your_ LORDSHIP'S
_Most Humble, and_
_Most Obedient Servant_,
Charles-Lewis, _Baron_ de Pollnitz.

END of VOL. IV.

AN Alphabetical INDEX TO THE FOURTH VOLUME.

A.

AGRIPPA, 132.

AICHSTED, _t._, 266.

_St. Aignan_ (Duke of), 3.
Order'd to quit _Spain_, 7, 8.
His Converse with the Cardinal _Borgia_, 214.

AIX, in _Provence_, _t._, 100.

_Alberoni_ (Cardinal), 2, 7, 8, 19, 20, 94, 211, 213, _&c._
Impos'd on by Fortune-hunters, 21.
His Disgrace, Resentment, and Consequences of his Disgrace, 112 to
115.

_Albert-Cajetan Charles_, Electoral Prince of _Bavaria_, 35.
His Marriage with the Archduchess, 270.

ALCALA, _t._, 204.

_Alexander_ VII. (Pope), 126.

_Alliance_ (Quadruple), 3.

ALTEN-OTTINGEN, _t._, 91.

_Amedeus_ VIII. (Duke of _Savoy_), 174.

_Amphitheatre_ (of _Vespasian_), 132.

_D'Ancenis_, (Marquis), 6.

ANCONA, _t._, 150.

ANDERNACH, _t._, 259.

_Anhalt-Dessau_ (Prince of), 261.

_Anne_ (Queen) her Statue, 241.

ANTIBES, _t._, 106.

_Aranjuez_ (Palace), 224, 231.

_Asfeld_ (Abbe de), 24.

_Asturias_ (Prince of), 210.

_Audiences_, an Abuse in that Article at _Vienna_, 55.

AUGSBOURG, _t._, 27 to 29, 265.
Its Bishop, the Manner of his Election, and his Sovereignty, 29.

_Augustus_ II. King of _Poland_, 84, 85.
His Queen, 85.

_Augustus_ III. See _Poland_, 2nd Electoral Prince of _Saxony_.

AVIGNON, _t._, 100.

_Aurelius Marcus_ (Emperor), 133.

AUXERRE, _t._, 96.

B.

_Bank_ Bills of _France_, 23, 180 to 185.

BARBI, _t._, 262, 284.

_Bareith_, Margrave and Margravine, 295.

_Bavaria_, (Elector of) his Palace and Court, 31, 32, _&c._
Electoral Prince of _Bavaria_'s Marriage to the Archduchess, 270.

BAYONNE, _t._, 188.

_Belgrade_, Prince _Eugene_'s Victory near it, 1.
The Siege of it, 40.

_Bernini_, a famous Designer, 126.

_Berwick_ (Marshal) His Ingratitude to the King of Spain, 19.
He takes _Fontarabia_, 22.

BEZIERS, _t._, 186.

BILBAO, _t._, 235, 236, _&c._

_Bing_, (Admiral) his Expedition to the _Mediterranean_, 2, 3.

_Biscay_, (Province) its Privileges, 237.

BLANKENBERG, _t._, 282.

_Bohemia_, (St. _Wenceslaus_ King of), 288.

_Bois_, (Abbat de) Ambassador, 3, 113, 114.

BOIS-LE-DUC, _t._, 257.

BOLOGNA, _t._, 151.

_Borgia_, (Cardinal) his Ignorance, 214.

_Brittany_, Consequences of the Discontent of that Province, 94, _&c._

BRUNETTE, LA, _t._, 173.

_Bucentaures_, _Saxon_ and _Venetian_, 74, 75, 155.

BURGOS, _t._, 233.

_Burgundy_, States and Parliament, 97.

---- Wine, where the best, 97.