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_.
* * * * *