Part 24
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.
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.