Thefe definitions of faith were followed with a decree to enforce them t When it is afked in the catechifm, What is the catholic doctrine as to the mafs? It is anfwered, The confecration and oblation of the body and blood of Chrift, under the facramental veils or appearances of bread and wine, wherein is offered a true, proper, and propitiatory facrifice for the living and the dead. The church of Rome declare, that, upon the priest's pronouncing these words, Hoc eft corpus meum, the bread and wine in the eucharist are transubstantiated into the natural body and blood of Chrift, the fpecies or accidents only of the bread and wine remaining, and have made it an article to be believed under an anathema *. Cornelius a Lapide tells us, it was the opinion of fome of their grave divines, that this change is made after fo powerful and effectual a manner, that, if Christ had not been incarnated before, the force of this charm would have incarnated him, and cloathed him with human nature. That in the facrifice of the mafs, Chrift is offered as often as that is celebrated; and that, though therein he be unbloodily offered, yet it is a true propitiatory facrifice for the fins both of the living and dead, and denounces the perfon, accurfed that denies any part of this t. Solitary maffes, wherein the priest communicates alone, are approved and commended, and whofoever faith they are unlawful, and ought to be abrogated, is accurfed . Art. XVIII. And I believe, that under one kind only, whole and entire, Chrift is taken and received. + Dupin's Ecclef. Hift. of the Sixteenth Century, b. iv. ch. xviii. Grounds of the Catholic Doctrine, p. 31. Concil Trident, Sef. 13 de Real. Prof. + Council Trident. Sef. 22, cap. 1. Ibid. can. viii. See Difcourfes of Tranfubftantiation, 1685; and another of the Real Prefence, printed at Oxford, 1687. 5 Bread Bread and wine, after confecration, are turned into the fubftance of Chrift's body and blood, without change ing the fpecies. And the people are forbidden to receive the facrament in both kinds *. The council of Conftance decreed, that Chrift did. inftitute this facrament in both kinds, and that the faithful in the primitive church did receive in both kinds yet, that the practice of receiving in one kind was highly reasonable, they appointed the continuance of confecration in both kinds,, and of giving to the laity only in one kind, fince Chrift was entire, and truly under one kind t. And they affigned thefe further reafons, left the blood of Chrift fhould be spilt left the wine kept for the fick fhould fret left wine may not always be had or left fome may not be able to bear the fmell or taste. " One would think, fays a judicious author, that the: church of Rome with-held the cup from the people, merely to fhew their authority and power, in difpenfel ing with, or rather in oppofing directly, the laws of her profeffed Lord and Mafter. Let their own words testify for them §: "In the name of the holy and undivided Trinity, Father, Son, and Holy Ghoft, Amen. This prefent facred, general council-declares, decrees, and determines, that although Chrift inftituted and administered to his difciples this venerable facrament after. fupper, under both kinds of bread and wine, yet this, notwithstanding the laudable authority of facred canons, and the approved cuftom of the church, hath maintained, and doth maintain, that fuch a facrament as this ought not to be made after fupper, nor to be received by the faithful otherwise than fafting, excepting in cafe of infirmity, or other neceffity granted or admitted by law, or by the church: and fince, for avoiding fome dangers and fcandals, the cuftom has been * Conc. Trident. Seff. 13. + Conc. Conftance, Seff. 13, held A. D. 1414. Rev. Mr. Burroughs's View of Popery, p. 77. Con c. Conftant. apud M. l'Abbe, tom. xii. p. 100. rationally rationally introduced, that tho' this facrament was in the primitive church received by the faithful under both kinds, and afterwards by the makers of it under both kinds, and by the laity only under the fpecies of bread fuch a cuftom as this ought to be accounted a law, which muft not be rejected, or at pleafure changed, without the authority of the church. They who affert the contrary are to be driven away as heretics, and feverely punifhed by the diocefans of the places, or their officials, or by the inquifitors of heretical pravity." fo The council of Florence has the following paragraph, in relation both to this and the eucharift: "The priest, fpeaking in the name of Chrift, maketh this facrament, for, by virtue of the very words themfelves, the bread is changed into the body of Chrift, and the fubftance of the wine into his blood: yet that whole Chrift is contained under the fpecies of bread, and whole under the fpecies of wine, alfo in every part of the confecrated hoft and confecrated wine; when a feparation is made, there is whole Chrift . 1 " Art. XIX. I do firmly believe, that there is a purgatory, and that the fouls kept prifoners there do receive help by the fuffrage of the faithful*.-That the fouls of the patriarchs and holy men, who departed this life before the crucifixion of Chrift, were kept as in prison, in an apartment of hell, without pain. That Chrift did really go into local bell, and delivered the captive fouls out of this confinement‡.The fathers affert, that our Saviour defcended into bell, went thither fpecially, and delivered the fouls of the fathers out of that manfions. "Bellarmine fays there is a purgatory after this life, where the fouls of those that are not purged, nor have fatisfied for their fins here, are to be purged, and L'Abbe Council. tom. xiii. p. 537- Bellarmine de Chrifto, lib. iv. cap. 11, . Rhem. Annot. on Luke xvi, f. 7. give give fatisfaction, unless their time be fhortened by the prayers, alms, and maffes of the living." The council of Trent fay, that fouls who die in a state of grace, but are not fufficiently purged from their fins, go first into purgatory, a place of torment, bordering near upon hell, from which their deliverance may be expedited by the fuffrages, that is, prayers, alms, and maffes, faid and done by the faithfult. That fouls are to continue in purgatory till they have made full fatisfaction for their fins, and are thoroughly purged from them; and that whoever fays that there is no debt of temporal punishment to be paid, either in this world or in purgatory, before they can be received into heaven, is accurfeds. In fine, the catholic church being inftructed by the Holy Ghoft, having always taught, pursuant to the holy fcriptures and the ancient tradition of the fathers, that there is a purgatory, and that the fouls there detained are comforted by the fuffrages of the faithful, efpecially by the acceptable facrifice of the altar. The holy council commandeth bishops to take particular care that the faith and belief of the faithful, concerning purgatory, conformable to the holy doctrine handed down to us by holy fathers and holy councils, be believed and every where fo taught and preachedt. And if any fhall fay, Art. XX. Ido believe that the faints reigning together with Chrift are to be worshipped and prayed unto, and that they do offer prayers unto God for us, and that their relics are to be bad in veneration *. (I do not, I would not, charge the papifts with be lieving angels or faints to be their redeemers, nor do I imagine that they pray to them as fuch.) The decree of the council at the opening the 25th feff. See Earl's Sermon, Salters Hall. • Pope Pius's Creed, article XX. But But every catholic is taught that angels are to be worshipped and invoked, because they are always in the prefence of God, and moft willingly take upon themfelves the defence of our fafety, which is committed to them. They are taught that in honouring faints who fleep in the Lord, in invoking them, in reverencing their facred relics and ashes, the glory of God is fo far from being leffened that it is greatly increafedt; that they are to be worshipped and invoked, because they conftantly pray to God for the falvation of men || In the church of Rome they pray to faints and angels as their interceffors §. The church of Rome fays, that angels and faints are to be worshipped and prayed unto, though with an inferior kind of worship than is paid to God . That it is good and profitable to pray to faints and angels § §. The church of Rome requires that, due, worship and veneration be given to them, fuch as kiffing, uncovering the head, and falling down before them, and denounces a curfe against those who think otherwife ++. 11: In answer to this queftion **, What is the catholic doctrine touching the veneration and invocation of faints? The answer is, We are taught, ift, That there is an honour and veneration due to the angels and faints; 2d, That they offer prayers to God for us; 3d, That it is good and profitable to invoke them, that is, to have recourfe to their interceffion and prayers; 4th, That their relics are to be had in yeneration, Trident. feffion xxv. Catechifin. Rom. par. iv. c. in l $$ Council of Trident. feffion xxv. de Invocat. ++ Ibid. and Catechifm Rom, par, iii. c. ii, P: 24: 4901 ba 10 1 When |