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.

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.

II. Upon the Evidence of the Holy Scriptures, I believe in one God alone, the most perfect of all Beings; a Spirit pure, free, disengag’d from all Matter; which knows all Things, is infinitely wise, omnipotent, unspeakably gracious and merciful, just and holy; who suffereth not Sin to go unpunish’d, and who cannot change; who is of infinite Glory and Majesty; who is the eternal and inexhaustible Source of Goodness and Charity, and from whom proceedeth every thing that is good and perfect; who diffuseth himself in all his Creatures; who is the Father of all Things, and who of his infinite Mercy vouchsafed to give us his only Son for our Salvation.

III. I believe in the most Holy Trinity, the Father, the Son, and the Holy Ghost, who, tho’ Three distinct Persons, are nevertheless but One God: These three Persons are eternal, and equal in Majesty and Glory.

IV. I call 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.

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.

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.

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.

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.

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.

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.

XI. I believe, that ’tis an indispensable Duty to obey the Law of God; because God himself is the Author of it, and because Jesus Christ has confirm’d and declar’d the same by his own Mouth. I believe also, that whosoever would be sav’d, must obey his Commandments: To think otherwise would be Impiety.

XII. Besides the Commandments of God, I believe ’tis absolutely necessary to believe in the Creed, as it was receiv’d by the Fathers of 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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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 Œcumenical 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,