[Footnote 56: Suarez, De Divina Gratia. Pars Secunda, lib. iv., c. viii. xi. xii. Ripalda, De Ente Supenaturali, lib. i., disp. xx., s. xii. and s. xxii. Viva, Cursus Theol., pars iii., disp. i., quaest. v. iii.]
Believing, then, in the operations of the Holy Spirit, even among the nations of the world who have neither the revelation of the faith nor the sacraments, how much more must we believe his presence and grace in those who are regenerate by water and the Holy Ghost? It would be impertinent for me to say to you—whose name first became celebrated for a tract on baptism, which, notwithstanding certain imperfections inseparable from a work written when and where you wrote it, is in substance deep, true, and elevating—that baptism, if rightly administered with the due form and matter, is always 'valid by whatsoever hand it may be given. [Footnote 57]
[Footnote 57: Concil. Florent. Decretum Eugenii IV. Mansi Concil., tom, xviii. 547. "In casu autem necessitatis non solum sacerdos vel diaconus sed etiam laicus vel mulier, immo etiam paganus et haereticus baptizare potest, dummodo formam servet Ecclesiae, et facere intendat quod facit Ecclesia." The Council of Trent repeats this under anathema, Sess. vii., can. iv.: "Si quis dixerit Baptismum qui etiam datur ab haereticis in Nomine Patris, et Filii, et Spiritus Sancti, cum intentione esse verum Baptismum, anathema sit." See also Bellarm. Controversial, De Baptismo, lib. i., c.]
Let me, then, say at once
1. That in denying the Church of England to be the Catholic Church, or any part of it, or in any divine and true sense a church at all, and in denying the validity of its absolutions and its orders, no Catholic ever denies the workings of the Spirit of God or the operations of grace in it.
2. That in affirming the workings of grace in the Church of England, no Catholic ever thereby affirms that it possesses the character of a church.
They who most inflexibly deny to it the character of a church affirm most explicitly the presence and the operations of grace among its people, and that for the following reasons:
In the judgment of the Catholic Church, a baptized people is no longer in the state of nature, but is admitted to a state of supernatural grace. And though I believe the number of those who have never been baptized to be very great in England, and to be increasing every year, nevertheless I believe the English people, as a mass, to be a Baptized people. I say the number of the unbaptized is great, because there are many causes which contribute to produce this result. First, the imperfect, and therefore invalid, administration of baptism through the carelessness of the administrators. You, perhaps, think that this is exaggerated, through an erroneous belief of Catholics as to the extent of such carelessness among the Protestant ministers, both in and out of the Church of England. It is, however, undeniable, as I know from the evidence of eye-witnesses, that such carelessness has, in times past, been great and frequent. This I consider the least, but a sufficient, reason for believing that many have never been baptized. Add to this, negligence caused by the formal disbelief of baptismal regeneration in a large number of Protestant ministers. There are, however, two other reasons far more direct. The one is the studied rejection, as a point of religious profession, of the practice of infant baptism. Many therefore grow up without baptism who in adult life, for various causes, never seek it. [{292}] The other, the sinful unbelief and neglect of parents in every class of the English people, who often leave whole families of children to grow up without baptism. Of the fact that many have never been baptized, I, or any Catholic priest actively employed in England, can bear witness. There are few among us who have not had to baptize grown people of every condition, poor and rich; and, of children, often whole families together. There has indeed been, in the last thirty years, a revival of care in the administration of baptism on the part of the Anglican ministers, and of attention on the part of parents in bringing their children to be baptized; but this reaction is by no means proportionate to the neglect, which on the other side has been extending. My fear is that, after all, the number of persons unbaptized in England is greater at this moment than at any previous time.
Still the English people as a body are baptized, and therefore elevated to the order of supernatural grace. Every infant, and also every adult baptized, having the necessary dispositions, is thereby placed in a state of justification; and, if they die without committing any mortal sin, would certainly be saved. They are also, in the sight of the Church, Catholics. St. Augustine says, "Ecclesia etiam inter eos qui foris sunt per baptismum generat suos." A mortal sin of any kind, including prava voluntatis electio, the perverse election of the will, by which in riper years such persons chose for themselves, notwithstanding sufficient light, heresy instead of the true faith, and schism instead of the unity of the Church, would indeed deprive them of their state of grace. But before such act of self-privation all such people are regarded by the Catholic Church as in the way of eternal life. With perfect confidence of faith, we extend the shelter of this truth over the millions of infants and young children who every year pass to their Heavenly Father. We extend it also in hope to many more who grow up in their baptismal grace. Catholic missionaries in this country have often assured me of a fact, attested also by my own experience, that they have received into the Church persons grown to adult life, in whom their baptismal grace was still preserved. Now how can we then be supposed to regard such persons as no better than heathens? To ascribe the good lives of such persons to the power of nature would be Pelagianism. To deny their goodness, would be Jansenism. And, with such a consciousness, how could any one regard his past spiritual life in the Church of England as a mockery? I have no deeper conviction than that the grace of the Holy Spirit was with me from my earliest consciousness. Though at the time, perhaps, I knew it not as I know it now, yet I can clearly perceive the order and chain of grace by which God mercifully led me onward from childhood to the age of twenty years. From that time the interior workings of his light and grace, which continued through all my life, till the hour in which that light and grace had its perfect work, to which all its operations had been converging, in submission to the fulness of truth of the Spirit of the Church of God, is a reality as profoundly certain, intimate, and sensible to me now as that I live. Never have I by the lightest word breathed a doubt of this fact in the divine order of grace. Never have I allowed any one who has come to me for guidance or instruction to harbor a doubt of the past workings of grace in them. It would be not only a sin of ingratitude, but a sin against truth. The working of the Holy Spirit in individual souls is, as I have said, as old as the fall of man, and as wide as the human race. It is not we who ever breathe or harbor a doubt of this. It is rather they who accuse us of it. Because, to believe such an error possible in others shows how little consciousness there must be of the true doctrine of grace in themselves. And such, I am forced [{293}] to add, is my belief, because I know by experience how inadequately I understood the doctrine of grace until I learned it of the Catholic Church. And I trace the same inadequate conception of the workings of grace in almost every Anglican writer I know, not excepting even those who are nearest to the truth.
But, further, our theologians teach, not only that the state of baptismal innocence exists, and may be preserved out of the Church, but that they who in good faith are out of it, if they shall correspond with the grace they have already received, will receive an increase or augmentation of grace. [Footnote 58] I do not for a moment doubt that there are to be found among the English people individuals who practise in a high degree the four cardinal virtues, and in no small degree, though with the limits and blemishes inseparable from their state, the three theological virtues of faith, [Footnote 59] hope, and charity, infused into them in their baptism. I do not think, my dear friend, in all that I have said or written in the last fourteen years, that you can find a word implying so much as a doubt of the workings of the Holy Spirit among all the baptized who are separated from the Catholic Church.