to remiffion of fins: and by penance the church hath ever understood that Chrift hath inftituted the entire confeffion of fins, as neceffary, by the law of God, to those who fall after baptifm: for, having inftituted the priests his vicars for judges of all mortal fins, it is certain, that they cannot exercife this judgement without knowledge of the caufe. But, when this is done, the prieft, who hath authority, delegate or ordinary, over the penitent, remits his fins by a judicial act; and the greater priests referve to themselves the pardon of fome faults more grievous, as does the pope; and there is no doubt, but that every bishop may do this in his diocefe; and this refervation is of force before God. - And in the hour of death any prieft may abfolve any penitent from any fin. Satisfactions impofed by the priests What thefe are, are too well known to need description ‡. Extreme unction is a facrament, and to be administered when perfons are in imminent danger, and last of all to be applied*.

What do you mean by extreme unction?

A. You have the full defcription of it in James v. 14, 15. Is any fick among you, let him call for the elders (the priests) of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith fhall fave the fick, and the Lord fhall raife him up, and if he have committed fins, they shall be forgiven him's

Orders. If any one fhall fay, that orders or holy ordination is not truly and properly a facrament, inftituted by our Lord Jefus Chrift, or that it is a human contrivance invented by men, who were ignorant of ecclefiaftical affairs, or that it is only a particular rite of chufing minifters of the word of God, and of facra

See Council of Trent, Seffion. xiv. and a Profeffion of Catholic Faith, Printed in 1734. alfo Dr. Hunt on Penance and Pilgrimages, p. 21.

Trident. feffion. xiv. c. xiii,

Grounds of the Catholic Faith, p. 23.

ments, let him be anathema; or that the or that the Holy Ghoft is not given by holy ordination, let him be anathema.

Orders, fays the author of the profeffion of the catholic faith, is a facrament inftituted by Chrift, by which bifhops, priefts, &c. are confecrated to their refpective functions, and receive grace to discharge them well.

Matrimony. If any man fays that this is not truly and properly one of the feven facraments, inftituted by.. Jefus Chrift, but that it is an inftitution only of the church, and does not confer grace, let him be anathema *.

And if any man fays, a churchman in holy orders may marry or contract marriage, and that when it is contracted it is good and valid, notwithstanding any ecclefiaftical law to the contrary, or that any who have vowed continence may contract marriage, let him be anathema +.

This was first inftituted by God Almighty in Paradife between our first parents, and this inftitution was confirmed by Chrift in the new law, Matt. xix. 4, 5, 6. where he concludes, What God hath joined together let no man put asunder §.

Art. XVI. I embrace and receive every thing that bath been defined and declared by the holy council of Trent, concerning original fin and juftification* *.

Good works do truly deserve eternal life, and whofoever holds the contrary is accurfed + t

The council of Trent declares that all of the human kind have loft their holiness and righteoufnefs by the fin of Adam, feffion v. fection 2. making an exception, for the Virgin Mary.

Dupin's Hift. of the Council of Trent, Seffion xxiii. Canon iii.
Ibid. Canon iv.

Seffion xxiv. Canon i.

+ Canon ix.

Grounds of the Catholic Faith, p. 23.

** Pope Pius's Creed, Article XVI.
++ Trid. Seffion vi. c. xvi. Canon xxxii.

That

"That eternal life ought to be propofed to the children of God, both as a grace mercifully promised, and as a reward faithfully beftowed on them for their good works and merits*"

"That the good works of a juftified perfon are not fo the gifts of God, that they are not alfo the merits of the juftified perfon; and that he being juftified by the good works performed by him through the grace of God and merits of Jefus Chrift, whofe living member he is, does truly merit increase of grace and eternal life. A learned prelate obferves they speak fo uncertainly of this matter, as evidently fhews, they either knew not themselves what they would establish, or were unwilling others fhould know it ."

Dr. Allix, one of their champions, tells us, "that Vega, who wrote his books of juftification during the time he was at the council, maintains that the council by truly meriting did understand meriting de Condigno S.

And Maldenate the Jefuit, alfo, afferts, that we do as truly and properly, when we do well through God's grace, merit rewards, as we do deferve punishment when we do ill**

Cardinal Bellarmine exprefsly afferts, that our good works do merit, ex Condigno, eternal life, and not only by reafon of God's covenant, but alfo by reason of the work itfelf tt.

But Boffuet, on the doctrine of merit, obferves, that the church profeffes her hope of falvation to be founded in Chrift alone. "We openly declare, fays he, that we cannot be acceptable to God but in and through Jefus Chrift; nor do we apprehend how any other fenfe can be imputed to our belief, of which our daily petition

Boffuet's Expofition of the Catholic Catechifm. + Seffion vi. Canon xxxii.

Archbishop Wake.

See the Index Expurgatorius, published in 1584. ** Clarkson's Morning Exercife, p. 407. †† Bellarmine de Juft, lib. v. cap. xvii.

L 4

and

to God for pardon, through his grace, in the name of Jefus Chrift, may ferve as a proof to Lace Art. XVII. I do alfo profefs, that in the mass there is offered unto God, a true, proper, and propitiatory facrifice for the quick and the dead; and that, in the most holy facrament of the eucharift, there is truly, really, and fubftantially, the body and blood, together with the foul and divinity of our Lord Jefus Chrift; and that there is a converfion made of the whole fubftance of the bread into the body, and of the whole fubftance of the wine into the blood; which converfion the whole Catholic church call Tranfubftantiation.

Thus Bellarmine afferts, "that the celebration of the paffover was an exprefs figure of the eucharift but the paffover was a facrifice; therefore the eucharist muft be fo too. That if Chrift be a prieft for ever, the rite of facrificing mult continue for ever. But there can be no facrifice, if we deftroy that of the mafs*bnic

Therefore N. C. fays, that the whole fubftance of the bread and wine, after confecration, is changed into the body and blood of Chrift, without any alteration in the accidents or outward forms. He adds, The words which tranfubftantiation is founded, are thefe, This is my body, which is given for you, Luke xxii. 19. Now that thefe words are to be taken in a literal fenfe, nothing can be more plain, both from Chrift's promife of giving his body, and from St. Paul's words, x. 16, and 1 Cor. xi. 27.

』,

Cor.

This facrifice was only ordained as a reprefentation of that, which was once accomplished on the cross, to perpetuate the memory of it for ever, and to apply unto us the falutary virtue of it for the abfolution of thofe fins, which we daily commit t. nmbres

If we afk the author of the Catholic Chriftian Inftructed, How can the accidents of bread and wine slacosd

Picart, vol. i. p. 260, where the quotations are larger.
Bellarmine de Miffa, 1. i. c. 7.

+ Modeft and True Account of the chief Points in Controverfy, p. 108. See Chandler's Notes of the Church, p. 42.

remain

remain without the substance, or the whole body and blood of Chrift, be contained in fo fmall a fpace as that of the hoft, nay even in the fmalleft fenfible particle of it or the body of Chrift be both in heaven, and at the fame time in fo many places upon earth? He will fay, By the almighty power of God, which is incomprehenfible as himself; the immenfe depth of which cannot be fathomed by the fhort line and plumSmet of human reason .

sot The catholic chriftian urges, in fupport of this doctrine, that our church catechifm, în anfwer to the queftion, What is the inward part or thing fignified? fays, The body and blood of Chrift, which is verily and indeed taken and received by the faithful in the Lord's fupper §

91 And the council of Trent, effectually to extirpate all herefies and heretics out of the church relating to this point, declares*, that, if any one fays, that a true and Siproper facrifice is not offered up to God at the mafs, stor that to be offered is any thing effe than Jefus Chrift nigiven to be eaten, let him be anathema.

abioCanon III. If any one fays, that the facrifice of the mafs is only a facrifice of praife and thankfgiving, or a obare memorial of the facrifice, which was completed Supon the cross, and that it is not propitiatory nor profitable to any but him that receives it, and that it Tought not to be offered for the living and for the dead, for their fins, their punifhments, their fatisfactotions, and their other neceffities, let him be anathema. of Canon IX If any one fays, that the ufage of the vichurch of Rome, to pronounce part of the canon, and tothe words of confecration, with a low voice, ought to be condemned; or that the mafs ought only to be cele-brated in the vulgar tongue, and that water ought not to be mixed with the wine, which is to be offered in the cup; because it is against the inftitution of Jefus Chrift, let him be anathema.

string larda

Andrews on Tranfubftantiation, p. 85. who cites Cath. Christian. § Preface to the Catholic Chriftian. Seff. 22, Can. I.

Thefe