the mass ought only to be celebrated 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 institution of Jesus Christ, let him be anathema." These definitions of faith were followed with a decree to enforce them.* When it is asked, in the Catechism, What is the Catholic doctrine as to the mass? It is answered, The consecration and oblation of the body and blood of Christ, under the sacramen tal veils or appearances of bread and wine, wherein is offered a true, proper, and propitiatory sacrifice for the living and the dead.† The church of Rome declares, that, upon the priest's pronouncing these words, Hoc est corpus meum, the bread and wine in the eucharist are transubstantiated into the natural body and blood of Christ, the species or accidents only of the bread and wine remaining, and has made it an article to be believed under an anathema.† That in the sacrifice of the mass, Christ is * Dupin's Eccles. Hist. of the Sixteenth Century, b. iv. ch. xviii. + Grounds of the Catholic Doctrine, p. 31. Concil. Trident. Sess. 13, de Real. Pres. offered as often as that is celebrated; and that, though therein he be unbloodily offered, yet it is a true propitiatory sacrifice for the sins both of the living and dead, and denounces the person accursed that denies any part of this.* "Solitary masses, wherein the priest communicates alone, are approved and commended, and whosoever saith they are unlawful, and ought to be abrogated, is accursed. t. "Art. XVIII. And I believe, that under one kind only, whole and entire, Christ is taken and received." Bread and wine, after consecration, are turned into the substance of Christ's body and blood, without changing the species. And the people are forbidden to receive the sacrament in both kinds. The council of Constance decreed, that Christ did institute this sacrament 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 consecration in both kinds, and of giving to the laity only in one kind, since Christ was entire, and truly under one kind.* And they assigned these further reasons, lest the blood of Christ should be spilt-lest the wine kept for the sick should fret -lest wine may not always be had-or lest some may not be able to bear the smell or taste. Let their own words testify for them:† "In the name of the holy and undivided Trinity, Father, Son, and Holy Ghost, Amen. This present sacred, general council, declares, decrees, and determines, that, although Christ instituted and administered to his disciples this venerable sacrament after supper, under both kinds of bread and wine, yet this, notwithstanding the laudable authority of sacred canons, and the approved custom of the church, hath maintained, and doth maintain, that such a sacrament as this ought not to be made after supper, nor to be received by the faithful otherwise than fasting, excepting in case of infirmity, or other necessity granted or admitted by law, or by the church and since, for avoiding some dangers and scandals, the custom has been rationally. introduced, that though this sacrament was in the primitive church received by the faithful * Conc. Constan. Sess. 13, held A. D. 1414. under both kinds, and afterwards by the makers of it under both kinds, and by the laity only under the species of bread; such a custom as this ought to be accounted a law, which must not be rejected, or at pleasure changed, without the authority of the church. They who assert the contrary are to be driven away as heretics, and severely punished by the diocesans of the x places, or their officials, or by the inquisitors of heretical pravity." The council of Florence has the following paragraph, in relation both to this and the eucharist: "The priest, speaking in the name of Christ, maketh this sacrament; for, by virtue of the very words themselves, the bread is changed into the body of Christ, and the substance of the wine into his blood: yet so that whole Christ is contained under the species of bread, and whole under the species of wine; also in every part of the consecrated host and consecrated wine, when a separation is made, there is whole Christ."* "Art. XIX. I do firmly believe, that there is a purgatory, and that the souls kept prisoners there do receive help by the suffrage of the faithful."† ..That the souls of the patriarchs and holy men, who departed this life before the crucifixion of * L'Abbe Council. tom. xii. p. 537. + Pope Pius's Creed. Christ, were kept as in prison, in an apartment of hell, without pain.-That Christ did really go. into local hell, and delivered the captive souls out of this confinement.*-Some of the fathers assert, that our Saviour descended into hell, went thither specially, and delivered the souls of the fathers out of that mansion."t Bellarmine says, "there is a purgatory after this life, where the souls of those that are not purged, nor have satisfied for their sins here, are to be purged, and give satisfaction, unless their time be shortened by the prayers, alms, and masses of the living."‡ The council of Trent says, that souls who die in a state of grace, but are not sufficiently purged from their sins, go first into purgatory, a place of torment, bordering near upon hell, from which their deliverance may be expedited by the suffrages, that is, prayers, alms, and masses, said and done by the faithful.§ "Souls are to continue in purgatory till they have made full satisfaction for their sins, and are thoroughly purged from them; and * Bellarmine de Christo, lib. iv. cap. 11, 12. + Rhem. Annot. on Luke xvi. 27. Bellarmine de Purgat. lib. ii. c. vi.. § Conc. Trident. sess. xxv. |