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PREFACE.
The design of the following sheets being to ex- plain the Doctrine and Ceremonies of the Catholic Church, and to vindicate the same from the misrep- resentations of our adversaries, the Reader, whether Catholic or Protestant, may reasonably expect that I should not send them abroad into the world without taking some notice of a late performance of Dr. Con- yer's Middleton, entitled, "A Letter from Rome, showing an exact Conformity between Popery and Paganism; or the Religion of the present Romans derived from that of their heathen Ancestors." This being a work directly levelled against some part of the ceremonies of the Church, and having been re- ceived with great applause by many in England, so as to have passed through three editions in the space of a few years; it is to comply with so reasonable an expectation that I have determined to employ my Prefice in making some animadversions upon this Letter of the Doctor; to which though consisting of seventy pages in quarto, I hope, with the help of God, in one short sheet to give a full and satisfac- tory answer.
The chief particulars which the Doctor objects against in the religion of modern Rome, and upon which he grounds the parallel which he pretends to make between Popery and Paganism, are these: 1st, The use of incense and perfume in Churches : 2dly, The use of Holy water: Sdly, The burning of lamps and candles : 4thly, Offerings or votive gifts : 5^/i/y, Images, which he jumbles together with the venera- tion of the saints : 6thly, Chapels on the way-side
IV PREFACE.
for the devotion of travellers, crosses and sometimes Chapels upon hills: Ithly, Processions: StJily^ Mi- racles, with which, it seems, he is very much offended wherever he meets them, and therefore he dwells loH'ger upon that subject than any other. All these things he pretends to discover in the religion of the old Pagans; and therefore imagines he has a right to conclude, that the modern Romans have derived their whole religion from them.
Before I proceed to examine these particulars, and to answer the Doctor's objections against them, I can- not but take notice of a piece of foul play in him, un- worthy of that candor of which he makes a profes- sion, and which he acknowledges he met with in all those whom he had the honor to converse with at Rome, which is, that having undertaken in his title- page to show an exact conformity between the re- ligion of the present Romans and that of their Pagan ancestors; and in the. body of his book having more than once given the preference to the latter, yet in drawing his parallel he has been so disingenuous as to dissemble on the one side, all the grosser super- stitions of the Pagans, and for the most part only to take notice of certain observances, which were no otherwise criminal than in being applied to the wor ship of false gods, and on the other side he has quite passed over in silence the most substantial parts of the religion of the present Romans, and only cavilled at some ceremonies or matters of less importance. For can the Doctor really think, that the belief of the scripture, and of the creeds, is no part of the religion of Rome? Is not the one, true and living God wor- shipped there in three Persons, the Father, and the Son, and the Holy Ghost? Do not the people uni- versally believe in Jesus Christ? Is not the eucha- ristic sacrifice offered in all their churches, in memory of his death and passion? Is not the word of God
preached amongst them; the divine Office, consist- ing of psahns, scripture-lessons, &c. daily sung; the sacraments frequented, &c.? And which of all these thinp:s has been derived to the modern Romans from their heathen ancestors? But it was not for the Doctor's purpose to take any notice of these things, not so much as even of the articles of the profession of faith, published by Pope Pius IV. which he very well knows to be the standard of what he calls Pope- ry, and yet has not so much as offered to show any conformity in any one of them (excepting the article of saints and their images, which he grossly misrep- resents) with the doctrine or practice of the Pagans. To such shifts as these are persons unhappily driven, who are resolved to maintain a bad cause.
But let us see what these gross superstitions are, upon which the Doctor grounds his charges against the modern Romans, and would have his readers be- lieve they are no better than Pagans. In the first place, he instances the use of incense in Churches; and we may presume he is too well acquainted with the rules of rhetoric not to rank in the front some of those which he esteems the strongest arguments : so that he looks upon this as one of the most notorious instances of heathenish superstition. But has he any thing to urge against it from scripture, the only rule of a Protestant's faith? Not one single word. On the contrary, if he had been as well read in the scriptures, as he would seem to be in the heathen poets, he would have found the use of incense in the temple of God, and that by God's own ordinance,* in the records of a far more ancient date than any he can produce for the use of it among the heathens, who in this, as in many other things, did but mimic the sacred ceremonies prescribed in the law of God
♦ See Exod. xxx. 7, 8 ; xl. 27; Levit. xvi. 12, &c.
Tl PREFACE.
And certainly a person that has been but moderately versed in the sacred writings, will be surprised to find the use of incense ranked by the Doctor amongst heathenish rites, since it is so frequently mentioned with honor in God's holy word; as when the psalm- ist desires that his prayer may ascend as incense in the sight of God, Psalm cxli. 2, as when the prophet Malachias (as his words are rendered in the Protes- tant Bible) foretells, chap. i. 11, that in the Church of Christ, incense shall be offered in every place to God's holy name ; as when St. John in the Revela- tion, chap. V. 8, and chap. viii. 4, &c. represents to us odors and incense burning before God in the heavenly Jerusalem. For, allowing these texts to be figurative, yet we are not to suppose that the sa- cred penmen would describe to us the service either of the militant or triumphant Church, by figures bor- rowed from heathenish superstition. As for what the Doctor has alleged against the use of incense out of the acts of the martyrs, who chose rather to die than to offer incense to false gods, and out of the law of Theodosius, which confiscates the places in which the Pagans had offered incense to their dei- ties, he could not but know, that all this was utterly foreign to his purpose : but if he had a mind to be informed of the antiquity of the ceremonial use of incense amongst the Christians, he might have found it in the most ancient liturgies, and even in the very canons attributed to the Apostles, can. 3.
The next thing the Doctor objects against as hea- thenish, is the use of holy water, which he pretends to derive from the Heathens, because he finds in his poets that the Pagans of old, in entering into their temples, used to be sprinkled with water; and he thinks he has discovered in some scraps of old Greek verses, that there was salt mingled with this water; and, which is still a more wonderful discovery, in
poring upon old medals, he imagines he has found out something not unlike a sprinkling-brush -amongst the things used by the Pagan priests. But what a pity it is, that amongst all these great discove- ries, he has not met with any account of the Hea- thens ever making use of water sanctified by the word of God and prayer, in the name, and by the virtue of Jesus Christ: for this is what we call holy water, and this the pagans never used. As for the rest, we find mention of holy water, that is, water sanctified for religious uses, in the most sacred re- cords of the divine law, long before the Heathens abused it to their superstition: See Numb. xix. And the Doctor might with full as good a grace have proved the sacrament of baptism to be a heathenish practice, from the Pagans' use of water in their tem- ples, as to have alleged it against holy water; which is with us a memorial of our baptism, as that in the old law was a figure of it.' As for the yearly festi- val, which the Doctor says is celebrated with great solemnity in the month of January, and is called the Benediction of Horses, I never yet met w4th it in the Roman Calendar; and though I have spent the great- est part of my life abroad, never saw nor heard of any such ceremony as that which he pretends is practised upon that day by the monks of St. Anto- ny, near St. Mary Major, in Rome. But however this be, we may hope there is nothing heathenish in this ceremony, since the Doctor, who is so good a Christian, procured, though it was, as he says, at the expense of eighteen-pence, his own horses to be blessed by these good monks, p. 20.
The third thing which the Doctor quarrels with, as derived from the Heathens, is the burning of lamps before the altars, and setting up wax candles to burn in the time of divine service. This, he says, was first 'ntroduced by the Egyptians ; for which he
▼iii PREFACE.
quotes in the margin, Clement of Alexandria, Stro mat, 1. 1. c. 16. But this author says no such thing, and the true original of setting up lights or burning lamps in temples, is to be found in the law of God, Exod. XXV. xxxvii. and xi. And as the devil af- fected to have his temples, altars, priests, sacrifices, and all other things which were used in the worship of the true God, so no wonder that he procured also to have lamps set up in his temples in imitation of those which by the law of God were appointed to burn before the sanctuary. The Doctor therefore is very much mistaken, when he too hastily con- cludes that every ceremony used by the Heathens, in the worship of their false gods is consequently hea- thenish, and as such ought to be banished from the w^orship of Ihe true God; since the greatest part of these ceremonies were indeed borrowed by the Hea- thens from the worship of the true God.
Next to the lamps or wax-lights burning before the altars, he falls upon the number of offerings or votive gifts hung up, in testimony of cures or deliv- erances, around the altars, or the shrines of the saints : all which he takes for downright heathenism, 'because he fmds the footsteps of the like offerings hung up in the temples of the Heathens. But here let him take notice, once for all, that practices in themselves innocent, are not rendered unlawful by having been abused by the Heathens to their super- stition; that all that was heathenish in this case was the referring and dedicating these things to the ho- nor of their false deities; and that it cannot be dis- agreeable to the true and living God that such as believe they have received favors from him, by the prayers of his saints, should make a public acknow- ledgment of it.
The Doctor could not but be sensible, that the things which he has hitherto objected against had
PREFACE.
noiiiing heathenish in their nature, and that not one of them was ever condemned or prohibited by the law of God: and therefore, since truth would fur- nish him with no arms in order to make out his charge of idolatry and heathenish superstition, in which he pretends that modern Rome equals or ex- ceeds her Pagan ancestors, he is forced to call in to his assistance misrepresentation and slander. For what is it else but the grossest misrepresentation and downright slander to charge the Church of Rome, as he does, p. 29, of the finishing act and last scene of genuine idolatry^ in crowds of bigot votaries, pros- trating themselves before some image of wood or stone, arid paying divine honors to an idol of their own erecting'^ The Doctor should have remembered here what he promised in his Preface, viz. to produce, for what he should charge upon us, such vouchers as we ourselves would allow to be authentic. Instead of which we are, it seems, upon his bare word, with' out either proof or witness, to believe a charge which in itself is highly improbable, and which every one, that is acquainted with the doctrine and practice of the Catholic Church, knows to be absolutely false. The second Council of Nice, to which the Council of Trent refers in the decree concerning images, de- clares that divine honor, Latria, is. not to be given thera. Acts vii. and the Council of Trent, Sess. 25, declares, that we are not to believe there is any di- vinity or virtue in them, for w^hich they are to be worshipped ; that we are not to pray them, nor put our trust in them. And every child among us knows, that if we keep with respect the images or pictures of Christ and his saints, it is not to make them our gods, as the Heathens did their idols, nor to give them the honor that belongs to God; but by the honor we show to the memorials, to express our es- teem, love, and veneration for the persons represented
by tliem, and to use them as helps to raise our thoughts and affections to heavenly things.
But, to make out the easier this charge of idolatry against us, the Doctor has made an important dis- covery, which he lathers upon St. Jerome, though indeed it is a brat of his own; which is, that all images of the dead are idols, and consequently are liable to all those censures which in the scripture, in the fathers, and in the laws of Christian emperors, are pronounced against idols. An important disco- very indeed! by wdiich it appears, that, after all the pretences of his own church to a thorough reforma- tion, she has not yet got rid of idols, but has them every where standing, and new ones daily erected, in spite of the law of God; and that not only in every private house, inhabited by her children (scarce one of which is found without some image or pic- ture of the dead), but also in her very churches, out of which though she has generally removed the im- ages of Christ (which it is hoped the Doctor will not look upon to be idols, if he believes the resurrection of his Redeemer), yet she has brought in, in their stead the images of Moses and Aaron, w^ho are cer- tainly dead; and, what is worse still, has introduced dead lions and unicorns into the sanctuary, in place of the cross of Christ; though this also of late has been erected upon the top of the chief church of the kingdom, surrounded w^ith many other of the Doc- tor's idols to the great offence of the Puritans, who are the only people that will thank the Doctor for the pains he has been at to furnish them with arms against the established Church. Though it is to be feared, if they take for good the Doctor's definition of an idol, their zeal against idolatry may raise some scruple in them, with relation to the images of kings deceased, which they carry in their pockets, or hoard up in their bags, and which, it is thought, they wor-
ship more than either theil living king gi any deity whatsoever.
What then is the real difference between idols (Lat. Simulacra) and those images or pictures which we have in our churches? It is this, that idols, according to the ecclesiastical use of the word adopted by the holy fathers and all antiquity, arc only such images as are set up for gods, and honorec as such; or in which some divinity or power is be- lieved to reside by their worshippers, who accordingl) offer prayers and sacrifice to them, and put thei. trust in them. Such were the idols of the Gentiles, and such were those images of the dead, of which St. Jerome speaks (in chap. 37, Isaias) viz. the gods of those nations which Senacherib and his prede- cessors the Assyrian kings had destroyed; which, having been no better than the images of men doubly dead, were by Senacherib and his servants foolishly and impiously compared to the true and living God, So that it is true enough that these idols were im- ages of the dead, which is all that St. Jerome as- serts ;* but it is not true, that all images of the dead are idols, which is what Dr. Middleton would infer. I shall only add, with relation to St. Jerome, that he expressly affirms, that the saints are not to be called dead, but living; and therefore their images are out of the question, E contra vigilant. Sancti non appeUantur mortid, sed viventcs.
"But our notion of the idolatry of modern Rome (says the Doctor, p. 31), will be much heightened still, and confirmed, as oft as we follow them into those temples, and into those very altars which were built originally and dedicated by their Heathen ancestors the old Romans to the honor of their Pagan deities; where we shall hardly see any other altera-
* Quae idola intelligimus imagines mortuorum. In cap. 27. Isaias
Xll PREFACE.
tion than the shrine of some old hero filled now by the meaner statue of some modern saint.'** There is another trifling difference which he does not think worth while to take notice of; which is, that all these temples are now dedicated to the service of the true and living God; that the word of God is there preached, the divine praises sung, and the great eucharistic sacrifice, the memorial of the passion of Jesus Christ, daily celebrated; whereas they were before dedicated to the worship of the devil.
But besides this the Doctor cannot be ignorant, that the modern Roman altars are not the same as those the Heathens made use of for their sacrifices; that the image of Christ crucified is placed upon all our altars, not to be worshipped as a God, like those idols which he calls the shrines of his old heroes, but as a memorial of Christ's passion; theit the Churches, though called by the names of the saints whose relics are there reposited, or memory cele- brated, are not erected to the saints, much less to their images, but to the God of the saints ; that oui devotion to the saints goes no farther than the desiring their prayers; and that their pictures or im- ages are no more with us than their memorials, which we respect for their sakes
But the Doctor, it seems, is offended that the Pantheon and the other temples of the Pagans have been changed into Churches of the blessed Virgin and the saints; and thinks that the , old possessors (the Heathen deities) had a better right to them than the Mother of Christ or his martyrs; and declares, that he should be much more inclined to pay his devotion to a Romulus or Antonine, than to (the illustrious martyrs) Laurence or Daraian, p. 33, 34. I suppose, by the same rule, he must take it very ill to find so many Popish Churches, nigher home, changed into Protestant temples, without so
Xlil
much as taking the pains to new chiislen them : so that without going to Rome we may find a Laurence, an Alban, and a great number of other Romish saints in the very heart of London. For since he openly declares, that the Pagan deities had a juster title to religious veneration than any of these saints, consequently a Church of St. Laurence must tieeds give more offence than a temple of Bacchus.
But some may possibly apprehend, from the way that the Doctor speaks of the martyrs of Christ, that he is no greater friend to Christianity in general than he is to Popery: for though some ancient here- tics have objected of old to the Catholic Church, as he now does, that w^e had but changed our idols in worshipping the saints instead of the Pagan deities (which was the objection of Vigilantius and of Faustus the Manichasan, as we learn from the wri- tings of St, Jerome against Vigilantius, and of St. Augustine against Faustus, L 20, c. 21), yet no one, that pretended to the name of Christian, €ver ven- tured to prefer the Pagan deities before the martyrs of Christ. This was an extravagance that none but Julian the apostate was capable of, from whom the Doctor has copied it. See St. Cyril of Alexandria, 1. 6, contra Julianum.
As to what he tells us upon hear-say, that some of the images of the saints were originally statues of the Pagan deities, and otherwise designed by the sculptors or painters for the representations of their own mistresses; till he brings some better authority for it, than a it is said, we shall not think it worth while to take any notice of it. For if, in things that he positively asserts, he makes no scruple of advancing notorious untruths, as when he tells us, p. 33, that many of the Romish saints were nevei heard of but in our legends; and that many more have no other merit than that of raising rebellions in 2
XIV PREFACE.
(iefence of their idols, and throwing whole kingdoms into convulsions for the sake of some gainful impos- ture: if, I say, in such things as these, which he affirms to be certain, he advances such falsehooas, who will venture to believe what he tells only upon near-say?
His pretending to derive the nam.e of St. Orestes from Alount Soracte is ridiculous beyond measure: and his suspecting that some who are honored as martyrs were originally no other than the Heathen deities, by reason of some affinity which he dis- covers in their names, is a groundless suspicion, as any one will be convinced, that is not entirely a stranger to ancient Church History; in which we find, by innumerable instances, that as a great part of the primitive saints and martyrs had been con- verts from paganism, so a great many of their names had no small affinity with those of the heathenish deities ; and sometimes were the very same, as in the New Testament itself we find a Dionysius, Acts xvii. 34, which is the Greek name of Bacchus, and a Hermes, Rom. xvi. 14, which is the Greek name of iMercury.
As to what he writes of Julia Evodia, no such saint was ever honored in our Church, much less any saint Viar, so that these petty stories, like the inscriptions which he alleges, which are the works of private persons without any autiiority, are not worth our notice, no more than Usher's conjecture concerning St. Amphibalus, or Mabillion's con- i.erning St. Veronica: For allowing them both to be as well-grounded as the Doctor can desire, it will only follow that there has been a mistake in the name of the ecclesiastic harbored by St. Alban, and that of the pious woman, on whose handkerchief our Savior imprinted the image of his face. But after all, neither the one nor the other was ever canonized
by the Church, nor are their names found in the Roman martyrology.
I cannot comprehend why the Doctor, p. 44, should bring in the adoration of the host, which he calls the principal part of worship, and the (list in- ejuishing article of faith in the creed of mo(k'rn Rome; of wd]ich he confesses he cannot find the least resemblance or similitude in any part of the Pagan w^orship; unless it were to disprove that exact conformity, w^hich in his title-page he had proniiscnl to prove betwixt Popery and Paganism; or rather to make way for alleging against us the authority of Tully, which he prefers before that of the Apostles and Evangelists, of the absurdity of believing that to be God wdiich w^e receive under the sacra menial veils: an absurdity, which the Doctor ('ould have had no room to have objected to us, had he not tor- got his own Catechism, which informed liim, that the body and blood of Christ are verily and indeed taken and received by the faithful in the Lord's Supper. For if the faithful in this system may not be said to feed upon their God, neither can tluiy in the system of Transubstantiation.
But now the Doctor is pleased to leave the Churches, and make an excursion into the country, the whole face of which, as he is pleased to tell ns, p. 44, has the visible characters of Paganism upon it; because of the litde chapels which frequently occur upon the way, where travellers often kncnd down to say a prayer; and because of the many crosses every where erected. And who will dare presume after this to open his mouth in favor of Popery, when he understands that the Doctor has demonstrated, by w^hat he has discovered in his tra- vels, that all Papists are Pagans; because their very travellers are so superstitious as sometimes to kneel dow^n and say a prayer before a country Chapel,
XVI PREFACE.
where they find some memorial of Christ's passion; and because they have every where erected that anti- christian standard, the cross of Christ? But what is still more Heathenish in the Doctor's eyes, is that these little oratories or crosses are sometimes under trees, and sometimes upon the top of hills, which he ingeniously interprets to be the high-places con- demned in the Old Testament. But the truth is, and all Papists are convinced of it, that a place is neither better nor worse for divine worship, because it is on a high place or low ; near trees nor at a distance from them; and w^hat was condemned of old in the high places mentioned in scripture, was not their being upon hills, for God is no less the God of the mountains than of the valleys; and his temple in Jerusalem was built upon a hill, viz., on Mount Moriah, 2 Chron. iii. 1 ; but they were condemned because the worship there exhibited was either hea- thenish or schismatical, that it was either given to strange gods, or if to the God of Israel, was given contrary to his appointment, who had forbidden sacrifice to be offered in any other places but in his temple at Jerusalem; see Deut. xii. 5, 11, 13, 14.
From the country the Doctor returns again to the towns, and there quarrels with the images and altars which he pretends to meet with every where, and w^hich he takes to be visible marks of Paganism: but were the old Pagans to come to life again, and to understand whose images these are, viz., of Jesus Christ, of his blessed Mother, of his Apostles and martyrs, by whose preaching, labors, and blood, Paganish superstition was banished out of the w^orld, and who, upon that account are now honored, they would be far from being of the Doctor's mind, and would look upon these images as evident proofs of these people being Christians, who show^ so much regard for Christ and his saints.
PREFACE. XVJI
But in the towns the Doctor is also offended with processions, which, 'as he is pleased to say, are seen on every festival of the Virgin, or rather Romish saint, which he supposes to be the Oootat, ^ai rrii^jrat, Kai xopdaiy sacrifices, pomps and dances, mentioned by Plutarch in Numa, p. 16, and concludes that lliese processions must needs be heathenish, the mort; be- cause he finds in Apuleius an account of sometljing like a procession performed by the lieatlions in ho> nor of their gods. But the Doctor might have found an account of a religious procession in an author much more ancient than Apuleius, amongst the wor- shippers of the true God, if he would have consulted 2 Sam. vi. f fear the Doctor has no great opinion of this kind of monuments of antiquity: the less, because he tlnds therein frequent mention of miracles, which are things he never can digest, wherever lie meets them.
But the Pagans, it seems, pretended to mira- cles, and therefore the Romish religion, wdjich ])re- iends to miracles "must needs be Paganish. It is a pity the Doctor did not here speak out in favor of his friends the free-thinkers, and argue thus: the Pagans pretended to build their religion upon miracles; therefore the Jew^ish religion of old, and the Christian now, both which apj)eal to mirarlus, as their first and chief fo-undation, are no better grounded than Paganism. But even in the instances which the Doctor alleges (and we may be sure he has picked out such as he thought most for his pur- pose) it is easy to take notice that the miracle.^ pre- tended to by the Pagans had no probable grounds to support them, no number of witnesses to attest Ihem, no contemporary writers to vouch for them, but, as in the case of the victory supposed to h<ive been gained over the Latins by the assistance of ('astor and Pollux, all was built upon a popular opinion, or
2*
XVlll
the testimony of one or two that pretended to have seen those deities; which was 'greedily swallowed by the general and the senate, as a token of the di- vine favor, who thereupon erected a temple to them. Whereas, in the case which the Doctor supposes to be parallel to this, of the victories gained against the infidels in the holy wars, by the assistance of the martyrs, these saints, as appears by what he has in the margin, were seen by both the Christian and in- fidel armies ; and the history of it was written, as we learn from the Doctor himself, by an eye-witness.
But whether the miracles which he has pitched upon for the subject of his ridicule be true or false, there is nothing at least heathenish in them, and con- sequently nothing that can be of any service to him to make out the exact conformity, which he pretends to demonstrate, between Popery and Paganism. In the meantime, the Doctor is not ignorant, that it is not upon such things, as most of those are which he alleges, that we lay any stress; neither have we any need to appeal to them; for God has been pleased in every age to work far more evident mira- cles in his Church, by the ministry of his saints; in raising the dead to life, in curing the blind and the lame, in casting out devils, in healing in a moment inveterate diseases, and the like stupendous works of his power, attested by the most authentic monu- ments, and very frequently (as may be seen in the acts of the canonizations of the saints) by the depo- sitions of innumerable eye-witnesses, examined upon oath ; and by the public notoriety of the facts ; which kind of miracles, so authentically attested, will be to all ages a standing evidence, that the Church, in whose communion they have all been wrought, is not that idolatrous Pagan Church which the Doctor pretends, but the true spouse of Christ, which alone has inherited m all ages that promise which the Lord
XIX
made at his departure, St. John xiv. 12, 13, *^ Veri- ly, verily, I say unto you, he that believeth in me, the works that I do, he shall do also, and greater works than these shall he do, because, I go unto my Father. And whatsoever ye shall ask in my name, that will I do.'
And here I might take my leave of the Doctor; for what he adds, p. 65, &c. to derive the Church sanc- tuaries from the asylum opened by Romulus to re- ceive fugitives, the authority of the Pope from the Pagan Pontiff", and the religious orders from the col- leges of the Augurs, Falii, &c. is so very weak, that it would be trilling away my time to take any notice of it. But, before we part, I must put the Doctor and his friends in mind that some people will natu- rally infer, from what he imagines he has so fully proved, viz. that Popery and Paganism stand upon the same bottom, and that one is no better than the other; they will infer, I say, that the orders which his Church pretends to have by succession from the Church of Rome are no more valid than if they pro- ceeded from an Indian Brachman or a Mahometan Dervise (Chandler's Sermon, p. 36). And by the self-same way of arguing, by which he pretends to demonstrate an exact conformity between the religion of the present Romans and that of their heathen an- cestors, these same gentlemen will, with a much fairer show" of probability, prove an exact conformity between the religion by law established, and Popery. The consequence of which will be, if the Doctor be not mistaken in his parallel, that English Protestancy is no better than heathenish idolatry.
But that I may not seem to say this without rea- son, let us suppose that Chandler, or some other of the same kidney, should take into his head to charge li e Church by law established, with Popery: and to this purpose should heap together all that he could
of ceremonies, observances, &c. which Protestants have retained from the old reliction, and in one of his learned declamations deliver himself as follows to his dissenting auditory.
"Beware, my dearly beloved, of these people that call themselves the Church of England: for their re- ligion IS wholly derived from that of their Romish an- cestors, and has an exact conformity or uniformity rather with Popery, and consequently with Paganism, from which, as Dr. Middleton has lately demonstrated, the Papists have borrowed their whole religion. Now mark ye, my beloved, how plainly 1 shall prove that these people who call themselves Protestants have taken their whole religion from the Papists.
1st. Their churches are the very same which were originally built by their Popish ancestors, and are still dedicated to the sam.e Popish saints, as formerly they were, though one of their own divines plainly tells them, they had better have dedicated them to Bac- chus or Venus. ^ Now of all the honors that the Papists have ever given to their saints, this of dedi- cating temples to them was certainly the greatest, far greater than that of kissing their relics or desiring their prayers, and consequently if the Church of Rome were ever guilty of idolatry in relation to the saints, her daughter, the Church of England, stands guilty of the same, which has ten Churches dedi- cated to Mary for one dedicated to Christ.
2dly. In their churches they have altars too like the Papists ; and what should altars do there, if they did not offer sacrifice like the Papists? To these altars they cringe and bow; which is giving reli- gious honor, which God has appropriated to himself, to insensible creatures, and therefore is no better than downright idolatry. In many places they have over these altars images and pictures, like the Pa- pists, in spite of the second commandment. And
XXI
though they are pleased to tell us that they worship them not, yet what can we thmk when we see them perpetually bowing down to that w^iich indeed is no more than an image, viz. the name of Jesus, which of all images of Christ, has the least of solid sub- stance in it, as being only formed in the air by the empty sound of the two syllables of his name. But what respect they have for images we may judge by that which they show to the cross, which they have lately erected in the highest place of the capital city of the kingdom; and so much are they bewitched with the notion of this standard of Popery, that they look upon none as rightly baptized, without being signed with the sign of the cross.
"3dly. Their liturgy or common prayer is wholly Popish, and at the best but a bungling imitation of the Romish Mass: from this they have borrowed their collects, lessons, &c. and a great part of w^hat they call their communion service. Their orders of , bishops, priests and deacons, both as to the name and the thing, were taken from Rome; and from thence they all pretend to derive their succession. Their way of ordaining ministers resembles that of the Papists; and is equally blasphemous in their bishops pretending to give the Holy Ghost, with the power of forgiving and retaining sins. Their sur- plices are but the rags of the whore of Babylon. Their organs and music in their churches, their singing boys, their Antheitis and Te Deums are all Popish Inventions.
" 4thly. Their Church government by archbishops, and bishops, their spiritual courts, their dignities of deans, arch-deacons, prebendaries, &c. are all visi- bly derived from the Papists; and like the Papists, their bishops pretend to give confirmation ; in which they are the less excusable, because in their very ar- ticles of relij^ion, art. 25, they declare that confirma
XXll PREFACE.
tion comes of a corrupt following of the Apostles. The same thing they declare with regard to the Popish sacrament of penance or priestly absolution, and yet have retained it in their order for the visita- tion of the sick; where they prescribe auricular con- fession and a form of absolution the same in sub- stance as that used in the Church of Rome.
"5thly, Like the Papists they pay an idolatrous worship to the elements of bread and wine, to which they kneel at the time of communion: and their de- claring (contrary to the express words of their Cate- chism) that they do not believe the body and blood cf Christ to be there, does but aggravate their guilt beyond that of the Papists, because these believe that in the sacrament they worship Christ, whereas our pretended Protestants believe they have nothing there but bread and wine.
^'6thly. They observe days like the Papists in honor of the saints and angels; which, if it be not religious worship, I know not what is. They pray to be defended by the angels in their collect foi Michaelmas-day, which is rank Popery. Their cal- endar is full of Popish saints. They prescribe fasts, and abstinence/like the Papists; and from them have taken into their books the fasts of Lent, Vigils, Em- ber-days, and Fridays: though to give them their due, this part of Popery, for a long time, has been found no where but in their books.
" In fine, their godfathers and godmothers in bap- tism, their churching of women after child-bearing, their whole order of matrimony, their consecration of churches, their anointing of kings, and such like observances, are no better than Popery; and, in a word, the whole face of their religion, both in town and country, is an exact resemblance of that of their Popish forefathers. And, consequently, since Pope- ry and Paganism stand upon a level, I cannot but conclude, that English Protestancy is nearly allied to
PREFACE.
Paganism. For whilst we see these pretended Pro- testants worshipping at this day in the same tem- ples,- at the same altars, sometimes before the same images, and always with the same liturgy, and many of the same ceremonies, as the Papists did, they must have more charity, as well as skill in distinguishing, than I pretend to, who can absolve them from the same crime of superstition and idolatry with their Popish ancestors." Dr. Middleton, p. 70, 71.
So far the Nonconformists agreeably to the cop) which the Doctor has set him in his paiallel between Popery and Paganism. Now this kind of rhetoric, I am persuaded, whatever effect it might have with regard to Dissenters, would excite no other motions in the minds of Church Protestants than those of in- dignation or contempt: and the same would be their dispositions with regard to Dr. Middleton's perfor- mance, if they would make use of the same weights and measures in our own case as in their own.
I shall add no more, but that I cannot but appre- hend that the Doctor, in pretending to impeach us of Paganism, has impugned the known truth: a truth so evident, that notwithstanding the violent humor of Luther, and all his bitter declamations against us, yet he could not help acknowledging, in his book against the Anabaptists, "That under the Papacy there are many good Christian things, yea, all that is good in Christianity; and that Protestants had it from thence. I say, moreover, says, he, that under the Papacy is true Christianity, even the very kernel of Christianity." So far the father and apostle of the Reformation, who whilst he is forced to grant that we have the very kernel of Christianity, 1 fear has kept nothing for himself but the sheik If the Doctor in quality of one of his children, has in- herited any part of his treasure, I do not envy him the inheritance, but shall leave him in the quiet pos- session of it.
THE
CATHOLIC CHRISTIAN
INSTRUCTED
IN THE
SACRAMENTS, SACRIFICE, CEREMONIES,
AND
OBSERVANCES OF THE CHURCH.
(Hljaptcr I.
Of the Sign of the Cross.
d. Why do you treat of the sign of the cross, before yea oegia to speak of the sacraments ?
A. Because this holy sign is made use of in all the sacra- ments, to give us to understand, that they all have their whole force and efficacy from the cross, that is, from the death and passion of Jesus Christ. What is the sign of Christ, says St. Augustine,* which all know, but the cross of Christ, which sign, if it be not appUed to the foreheads of the believers, to the water with which they are baptized, to the chrism with which they are anointed, to the sacrifice with which they are fed, none of these things is duly performed ?
Q. But did the primitive Christians only make use of the sign of the cross in the administration of the sacraments?
A. Not only then, but also upon all other occasions, at every step, says tl\e ancient and learned Tertulhan,t at every comf
* Tract 119 in Joan. t L. de Corona Milit. c. S.
3
26 THE CATHOLIC CHRISTIAN, &C.
ing in and going out, when we put on our clotlies or shoes, when we wash, when we sit down to table, when we light a candle, when we go to bed — whatsoever conversation employs us, we imprint on our foreheads, the sign of the cross.
Q,. What is the meaning of this frequent use of the sign of the cross?
A. It is to show that we are not ashamed of the cross of Christ; it is to make an open profession of our believing in a crucified God ; it is to help us to bear always in mind^iis death and passion; and to nourish thereby in our souls the three di- vine virtues of Faith, Hope, and Charity.
d. How are these three divine virtues exercised in the fre quent use of the cross?
A. 1st. Faith is exercised, because, the sign of the cross brings to our remembrance the chief article of the Christian belief, viz.: The Son of God dying for us upon the cross. 2dly, Our Hope is thereby daily nourished and increased; because this holy sign continually reminds us of the passion of Christ, on which is grounded all our hope for mercy, grace and oalvation. Srdly, Charity, or the love of God is excited in us by that sacred sign ; by representing to us the love which God has showed us in dying upon the cross for us.
Q,. In what manner do you make the sign of the cross ?
A. In blessing ourselves, we form the sign of the cross, by putting our right hand to the forehead, and so drawing, as it were, a line down to the breast or stomach, and then another line crossing the former, from the left shoulder to the right: and the words that we pronounce at the same time are these: "In the name of the Father, and of the Son, and of the Holy Ghost;" by which we make a solemn profession of our faith in the blessed Trinity. But in blessing other persons or things we form the cross in the air, with the right hand extended to- wards the thing we b'ess.
Q. Have you any thing more to add in favor of the cross, and the use of signing ourselves with the sign of the cross?
A. Yes, the cross is the standard of Christ, and is called by our Lord himself, St. Matt. xxiv. 30, the sign of the Son of
THE CATHOLIC CHRISTIAN, &,C. 27
Man. It IS the badge of all good Christians, represented by the letter Tau*, ordered to be set as a mark upon the forehead of those that were to escape the wrath of God, Ezekiel ix. 4. It was given by our Lord to Constantine, the first Christian emperor, as a token and assurance of victory, when he and his whole army, in their march against the tyrant Maxentius, saw a cross formed of pure light above the sun, with this in- scription: 'By this conquer;' which account the historian Eu- sebius, in his first book of the life of Constantine, declares he had from that emperor's own mouth. To which we may add that the sign of the cross was used of old by the holy fathers as an invincible buckler against the devil, and a powerful means to dissipate his illusions ; and that God has often made it an instrument in their hands of great and illustrious miracles, of which there are innumerable instances in ancient church history, and in the writings of the fathers, which it would he too tedious here to recount
€l)a|3ter II.
Of the Sacrament of Baptism.
Q,. What do you mean by a Sacrament?
A. An outward sign or ceremony of Christ's mstitution, by which grace is given to the soul of the worthy receiver.
Qi. What are the necessary conditions for a thing to be a Sacrament ?
A. These three. 1st. It must be a sacred sign, and conse- quently, as to the outward performance, it must be visible oi sensible. 2dly. This sacred sign must have annexed unto it a power of communicating grace to the soul. 3dly. This must be by virtue of the ordinance or institution of Christ.
Q,. How then do you prove that baptism is a sacrament, smce the scripture no where calls it so '?
A. Because it has these three conditions. 1st. It is an out
* St. Jerome upon Ezek. ix.
30 THE CATHOLIC CHRISTIAN, &,C.
ceived from the Apostles,* anJ practised in all ages ever since: now as none were more lik?ly or better qualified than the Apostles, to understand the true meaning of the commission given them by their master to baptize all nations, so none were more diligent than they to execute faithfully this commis- sion according to his meaning, and to teach their disciples to do the same, St. Matt, xxviii. 20. So that what the Church aas received by tradition from the Aposdes and their disciples was undoubtedly agreeable to the commission of Christ.
Sectxndly, I prove it by comparing together two texts of scripture, one of which declares that without baptism no one can enter into the kingdom of heaven. St. John iii. 5. 'Ex- cept a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.' The other text de- clares, that infants are capable of this kingdom, St. Luke xviii. 16. * Suffer little children to come to me and forbid them not ; for of such is the kingdom of God :' and consequently they must be capable of baptism.
Tliirdhj, Circumcision, in the old law, corresponded to bap- tism in the new law, and was a figure of it, Colos. ii. 11, 12. But circumcision was administered to infants. Gen. xvii. Therefore baptism in Hke manner is to be administered to in- fants.
Fourthly, We read in scripture of whole families baptized by St. Paul, Acts xvi. 15 and 33; 1 Cor. i. 16. Now it is pro bable that in so many whole families there were some infants.
F'^thly, As infants are not capable of helping themselves by faith and repentance, were they not capable of being helped by the sacrament of baptism, they could have no share in Christ, and no means to be delivered from origmal sin; and conse* quently almost one half of mankind dying before the use of reason must inevitably perish, if infants were not to be baptized.
Sixthhj, If infants' baptism were invalid, the gates of hell would have long since prevailed against the Church; yea, for many ages there would have been no such thing as Christians
• St. Irenseus, 1. 2. c. 39. Oric^en, 1. 5, in c. 6. ad Rom. St Cyprian Ep. ad Fiduin. St. Chrysostom, Horn, ad Neopliytos. St Augustine, 1. 10 de Gen. c. 23, &c.
THE CATHOLIC CHRISTIAN, &C. 31
upon eanh ; since for many ages before the Anabaptists arose, all persons had been baptized in their infancy, which baptism, if it were null, they were no Christians, and consequently there was no Church. Where then was that promise of Christ, St. Matt. xvi. 19. 'Upon this rock I will build my Church, and the gates of hell shall not prevail against it?' And St. Matt, xxviii. 20. * Lo, I am with you always, even to the end of the world 1"
Besides, if infants' baptism be null, the first preachers of the Anabaptists had never received baptism, or had received it from those who never had been baptized. A hkely set of men for bringing back God's truth banished from the world, who had not so much as received the first badge or character of a Christian; and who, so far from having any orders or mis- sion, had not so much as been baptized I
Q,. How do you prove against the (Quakers that all persons ought to be baptized.
A. From the commission of Christ, St. Matt, xxviii. 19. 'Go teach all nations, baptizing them in the name of th« Father, and of the Son, and of the Holy Ghost.' From that general sentence of our Lord, St. John lii. 5. 'Except a man be born again of water and the spirit, he cannot enter into the kingdom of God.' From the practice of the Apostles, and of the first Christians, who were all baptized: Thus we read. Acts ii. 38, with relation to the first converts to Christianity at Jerusalem, when they asked of the Apostles, what they should do, that Peter said unto them, 'Repent and be baptized every one of you in the name of Jesus Christ.' And ver. 41, ' Then they that gladly received his word were baptized,' &c. Thus we read of the Samaritans converted by Philip, Acts viii. 12, 13, that 'They were baptized both men and women -, and that Simon (Miigus) himself also believed and was baptized ;' as was also the eunuch of dueen Candace, ver. 36, 38. Thus we find Paul baptized by Ananias, Acts ix. 18. Cornelius and his fi-iends by order of St. Peter, Acts x. 47, 48. Lydia and ner household, by St. Paul, Acts xvi. 15, &cc. In fip'-^ from the perpetual belief and practice of the whole Church ever since the Apostles' days, which in all ages and all nations has
32 THE CATHOLIC CHRISTIAN, &C-
ever administered baptism in water to all her children, and never looked upon any to be Christians until they were bap- tized. Now ' ii a person will not hear the Church, let Oum be to thee as a heathen and a publican,' St. Matt, xviii. 17.
Q,. How do you prove from scripture that the A)[.-osties gave baptism in water?
A. From Acts viii. 36, 38. 'See here is water,' saM the eunuch to St. Phihp, 'what does hinder me to be baptized ? — and they both went down into the water, both Philip and the eunuch, and he baptized him.' And Acts x. 47, 48, 'Can any man forbid water, said St. Peter, that those should not be bap- tized, who have received the Holy Ghost as well as we 'i and he commanded them to be baptized in the name of the Lord.' Where we see that even they who received the Holy Ghost, and consequently had been baptised by the spirit, were nevertheless commanded to be baptized in water. Hence St. Paul, Ephes. v. 25, 26, tells us that ' Christ loved the Church, and gave himself for it, that he might sanctify it, cleansing it by the laver of water, in the word of life.' And Heb. x. 22. 'Let us draw near with a true heart — having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.'
Q,. What are the effects of the sacrament of baptism?
A. 1st. It washes away original sin, in which we are ah born, by reason of the sin of our first father, Adam. 2dly. Tt remits all actual sins, which we ourselves have committed (in case we have committed any before baptism), both as to the guilt and pain. Srdly. It infuses the habit of divine grace into our souls, and makes us the adopted children of God. 4thly, It gives us a right and tide to the kingdom of Heaven. 5thly. It imprints a character or spiritual mark in the soul. 6thly. In fine, it lets us into the Church of God, and makes us chil- dren and members of the Church.
Q,. How do you prove that all sins are remitted in baptism ?
A. From Acts ii. 38. 'Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins.' Acts xxii. 16. 'Arise and be baptized,' says Ananias to Paul, and wash away thy sins [in the Greek, be washed from thy
THE CATHOLIC CHRISTIAN, &C. jS
sins], calling upon tlte name of the Lord/ Ezekiel, xxxvi. '25. 'I will pour clean water upon you, and you shall be cleansed from all your filthiness." Hence, in the Nicene creed we confess one baptism unto the remission of sins.
Q,. May not a person obtain the remission of his sins, and eternal salvation, without being actually baptized ?
A. In two cases he may. The first is, when a person not yet baptized, but heartily desiring baptism, is put to death for the faith of Christ, before he can have this sacrament adminis- tered to him; for such a one is baptized in his own blood. The second case is, when a person that can by no means pro- cure the actual administration of baptism, has an earnest de- sire of it, joined with a perfect love of God, and repentance of his sins, and dies m this disposition ; for this is called the bap- tism of the Holy Ghost; Baptismus Flaminis.
Q,. From whence has baptism the power of conferring grace, and washing away our sins ?
A. From the institution of Christ, and in virtue of his blood, passion and death. From whence also all the other sacra- ments have their efhcacy. For there is no obtaining mercy, grace, or salvation, but through the passion of Jesus Christ.
Q.. In what manner must a person, that is come to years oi discretion, prepare himself for the sacrament of baptism?
A. By faith and repentance : and therefore it is necessary that he be first well instructed in the Christian doctrine, and that he firmly believe all the articles of the Catholic Faith. 2dly. That he be heartily sorry for all his sins, firmly resolv- ing to lead a good Christian hfe, to renounce all sinful habits, and to make full satisfaction to all whom he has any ways in- jured.
Q,. But what if a person should be baptized without being in these dispositions ?
A. In that case he would receive the sacrament and cha- racter of baptism, but not the grace of the sacrament, nor the remission of his sins, which he cannot obtain until by a sin- cere repentance he detests and renounces all his sins.
Q,. Is h necessary for a person to go to confession before he receives the sacrament of baptism?
32 THE CATHOLIC CHRISTIAN, &C-
ever administered baptism in water to all her childre-i, and never looked upon any to be Christians untU they were bap- tized. Now - i( a person will not hear the Church, let Uim be to thee as a heathen and a publican,' St. Matt, xviii. 17.
Q,. How do you prove from scripture that the Apostles gave baptism in water?
A. From Acts viii. 36, 38. 'See here is water/ sai-f the eunuch to St. Philip, *what does hinder me to be baptizf-d ? — and they both went down into the water, both Philip and the eunuch, and he baptized him.' And Acts x. 47, 48, * Can any man forbid water, said St. Peter, that those should not be bap- tized, who have received the Holy Ghost as well as wel and he commanded them to be baptized in the name of the Lord.' Where we see that even they who received the Holy Ghost, and consequently had been baptised by the spirit, were nevertheless commanded to be baptized in water. Hence St. Paul, Ephes. v. 2-5, 26, tells us that ' Christ loved the Church, and gave himself for it, that he might sanctify it, cleansing it by the laver of water, in the word of life.' And Heb. x. 22. *Let us draw near with a true heart — having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.'
Q,. What are the effects of the sacrament of baptism?
A. 1st. It washes away original sin, in which we are ah born, by reason of the sin of our first father, Adam. 2dly. Tt remits all actual sins, which we ourselves have committed (in case we have committed any before baptism), both as to the guilt and pain. Srdly. It infuses the habit of divine grace into our souls, and makes us the adopted children of God. 4thly. It gives us a right and title to the kingdom of Heaven. Sthly. It imprints a character or spiritual mark in the soul. 6thly. In fine, it lets us into the Church of God, and makes us chil- dren and members of the Church.
Q,. How do you prove that all sins are remitted in baptism ?
A. From Acts ii. 38. '^Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins.' Acts xxii. 16. "^ Arise and be baptized,' says Ananias to Paul, and wash away thy sins [in the Greek, be washed from thy
THE CATHOLIC CHRISTIAN, &C. ^3
sins], calling upon the name of the Lord/ Ezekiel, xxxvi. '25. 'I will pour clean water upon you, and you shall be cleansed from all your fihhiness." Hence, in the Nicene creed we confess one baptism unto the remission of sins.
Q,. May not a person obtain the remission of his sins, and eternal salvation, without being actually baptized ?
A. In two cases he may. The first is, when a person not yet baptized, but heartily desiring baptism, is put to death for the faith of Christ, before he can have this sacrament adminis- tered to him; for such a one is baptized in his own blood. The second case is, when a person that can by no means pro- cure the actual administration of baptism, has an earnest de- sire of it, joined with a perfect love of God, and repentance of his sins, and dies m this disposition ; for this is called the bap- tism of the Holy Ghost; Baptismus Flaminis.
Ql. From whence has baptism the power of conferring grace, and washing away our sins?
A. From the institution of Christ, and in virtue of his blood, passion and death. From whence also all the other sacra- ments have their efficacy. For there is no obtaining mercy, grace, or salvation, but through the passion of Jesus Christ.
Q,. In what manner must a person, that is come to years o\ discretion, prepare himself for the sacrament of baptism?
A. By faith and repentance: and therefore it is necessary that he be first well instructed in the Christian doctrine, and that he firmly believe all the articles of the Catholic Faith. 2dly. That he be heartily sorry for all his sins, firmly resolv- ing to lead a good Christian life, to renounce all sinful habits, and to make full satisfaction to all whom he has any ways in- jured.
(X. But what if a person should be baptized without being in these dispositions?
A. In that case he would receive the sacrament and cha- racter of baptism, but not the grace of the sacrament, nor the remission of his sins, which he cannot obtain until by a sin- cere repentance he detests and renounces all his sins.
Q,. Is it necessary for a person to go to confession before hs receives the sacrament of baptism?
£4 THE CATHOLIC CHRISTIAN, ScC.
A. No, it is not ; because the sins committed before baptism are wasiied away by baptism, and not by the sacrament of penance; and therefore there is no need of confessing them.
Q,. What think you of those that put oif for a long time their children's baptism ?
A. I think they are guilty of a sin, in exposing them to the danger of dying without baptism : since, as daily experience ought to convince them, young children are so quicldy and so easily snatched away by death.
dljaptcr III.
Of the Ceremonies of Baptism; and of the Manner of Admhiistering this Sacrament in, the Catholic
Church.
Q,. Why does the Church make use of so many cej*emo- nies in baptism?
A. 1st. To render thereby this mystery more venerable to the people. 2dly. To make them understand the etfects of this sacrament, and what the obligations are which they contract in this sacrament.
Q,. Are the ceremonies of baptism very ancient?
A. They are all of them very ancient, as may be demon- strated from the writings of the Holy Fathers; and as we know no beginning of them, we have reason to conclude that they come from apostohcal tradition.
d. In what places does the Church administer the sacra- ment of baptism?
A. Regularly speaking, and excepting the case of necessity, she does not allow baptism to be administered any where else but in the churches which have fonts : the water of which by apostolical traditions is solemnly blessed every year on the vigils of Easter and Whit-Sunday.
Q.. What is the meaning of having godfathei-s and god- mothers in baptism ?
A. 1st. That they may present to the Church the person
THE CATHOLIC CHRISTIAN, &C. 35
thai is to be baptized, and may be witnesses of his baptism. 2dly. Tiiat they may answer in his name, and be sureties fo? his performance of the promises Avhich they make for him.
Q,. What is the duty of godfathers and godmothers?
A. To see, as much as hes in them, that their godchildren oe brought up in the true faith, and in the fear of God ; that they be timely instructed in the whole Christian doctrine, and that they make good those engagements which they have made in their name.
d. May all sorts of persons be admhted for godfathers and godmothers?
A. No : but only such as are duly qualified for dischargmg the obligations of a godfather or godmother. Upon which ac- count none are to be admitted that are not members of the Catholic Church ; none whose lives are publicly scandalous ; none who are ignorant of the Christian doctrine, &c. Rit. Rom.
Q,. How many godfathers and godmothers may a person have in the Catholic Church ?
A. The council of Trent, sess. 24, chap. 2, orders, that no one should have any more than one godfather and one god- mother; that the spiritual kindred, which the child and its parents contract with the godfathers and godmothers, and which is an impediment of marriage, may not be extended to too many persons.
Q,. In what order or manner does the Catholic Church pro- ceed in the administration of baptism?
A. 1st. The priest having asked the name of the person that is to be baptized (which ought not to be any profane or h^a- thenish name, but the name of some saint, by whose example [16 may be excited to a holy life, and by whose prayers he may be protected), inquires of him: •JV. what dost thou de- Ofiand of the Church of God V To which the person himself, jf at age, or the godfather and godmother for him, answer, faith : by which is meant not the bare virtue, by which we oelieve what God teaches, but the whole body of Christianity, «s comprehending both belief and practice; into which the 'aithfiil enter by the gate of baptism. The priest goes on and isks; 'what does faith give thee?* Answ. Life Everlasting
36 THE CATHOLIC CHRISTIAN, &C.
Priest. * If thou wilt enter into life keep the commandments: thou shah love the Lord thy God with thy whole soul; and with thy whole mind; and thy neighbor as thyself.'
After this, the priest blows three times upon the face of the person that is to be baptized, saying, 'depart out of him or her, O unclean spirit, and give place to the Holy Ghost the comforter.* This ceremony was practised by the universal Church long before St. Augustine's days, who calls it* a most ancient tradi- tion ; and it is used in contempt of satan, and to drive him away by the Holy Ghost, who is called the Spirit or breath of God.
Then the priest makes the sign of the cross, on the forehead and on the breast of the person that is to be baptized, saying: 'Receive the sign of the cross, upon thy forehead, and in thy heart; receive the faith of the heavenly commandments, and let thy manners be such, that thou mayest now be the temple of God.' This sign of the cross upon the forehead, is to give us to understand, that we are to make open profession of the faith of a crucified God, and never to be ashamed of his cross; and the sign of the cross upon the breast is to teach us, that we are always to have Christ crucified in our hearts.
After this, there follow some prayers for the person that is to be baptized, to beg of God to dispose his soul for the grace of baptisiri. Then the priest blesses some salt, and puts a grain of it in the mouth of the person that is to be baptized. By which ancient ceremony we are admonished to procure and maintain in our souls true wisdom and prudence; of which salt is an emblem or figure, inasmuch as it seasons and gives a relish to all things. Upon which account it was commanded in the law, Levit. ii. 13. that salt should be used in every sacrifice or oblation made to God ; to whom no offering can be pleasing where the salt of discretion is wanting. We are also admonished by this ceremony so to season our souls with the grace of God, as to keep them from the corruption of sin, as we make use of salt to keep things from corrupting.
Then the priest proceeds to the solemn prayers and exor
* L. II. de NuptiiSjC. 18 and 29
THE CATHOLIC CHRIS 'IAN, 5cC. 37
cisins, used of old by the Catholic Charch in the adrninistra- tion of baptism, to cast out the devil Iroin the soul, under whose power we are born by original sin. '1 exorcisf; thee, says he, O unclean spirit, m the name of the Father, f and of the Son, f and of the Holy Ghost, f that thou mayest go out, and depart from ihis servant of God, JV. For he com- mands thee, O thou accursed and condemned wretch, who with his feet walked upon the sea, and stretched forth his right hand to Peter that was sinking. Therefore, O accursed devil, remember thy sentence, and give honor to the hving and true God. Give honor to Jesus Christ his Son, and to the Holy Ghost, and depart from this servant of God, JV. For our God and Lord Jesus Christ has vouchsafed to call him to his holy grace and blessing and to the font of baptism.' Then he signs the forehead with the sign of the cross, saying, *And this sign of the holy cross, which we imprint on his forehead, mayest thou, O cursed devil, never dare to violate, through the same Christ our Lord, Amen.
All that has been hitherto set down of the prayers and ce- remonies of baptism, is usually performed in the porch or en- try of the church, to signify that the catechumen, or person that is to be baptized is not worthy to enter into the church, until the devil first be cast out of his soul. But after these prayers and exorcisms the priest reaches forth the extremity of his stole to the catechumen, or if it be an infant, lays it upon him, and so introduces him into the church, saying, */v^. come into the temple of God, that thou mayest have part with Christ,, unto everlasting life. Amen.'
Being come into the church, the Priest, jointly with the par- ty that is to be baptized, or, if it be an infant, with the godfa- ther and godmother, recites aloud the Apostles' creed and the Lord's prayer. Then reads another exorcism over the cate^ chumen, commanding the devil to depart in the name, and by the power of the most blessed Trinity. After which, in imitation of Christ, who cured with his spittle the man that was deaf and dumb, St. Mark vii. 32, Sec. he wets his finger vhh his spittle, and touches first the ears of the catechumen,. ifi^^^, ' Ephpheta,' that is, be thou opened : then his- nosfjils,
88
THE CATHOLIC CHRISTIAN, <kC.
adding these words, 'unto the odor of sweetness.' 'But be thou put to flight, O devil, for the judgment of God will be at nand,' by which ceremony the Church instructs her catecnu- mens to have their ears open to God's truth, and to smell its sweetness; and begs this grace for them.
Then the priest asks the person that is to be baptized, 'JV. Dost thou renounce Satan ?' To which the person himself, if at age, otherwise the godfather and godmother in his name, answer, I renounce him. The priest goes on, 'And all his works?' Answ. I renounce them. Priest, ' And all his pomps?* Answ. I renounce them.
This solenin renouncing of Satan, and his works, and his •pomps, in the receiving of baptism, is a practice as ancient as the Church itself, and in a particular manner requires our at- tention: Because it is a promise and v^ow that we make to God, by which we engage ourselves to abandon the party of the deviJyto have nothing to do with his works, that is, with the works of darkness and sin; and to cast away from us his pomps, that is, the maxiuis and vanities of the world. It is a covenant we make with God, by which we, on our parts, pro- mise him our allegiance, and to fight against his enemies: and he, on his part, promises us life everlasting, if we are faithful to our engagements. But in the moment we break this solemn covenant by wilful sin, we lose both the grace of baptism, and all that title to an eternal inheritance which we received in baptism, together with the dignhy of children of God; and be- come immediately slaves to the devil, and children of hell.
After this renouncing Satan, and declaring war against him. to give us to understand what kind of arms we are to procure m this spiritual conflict, the priest anoints the catechumen upon the the breast, and between the shoulders, with holy oil, which is solemnly blessed by the bishop every year on Mauji- day-Thursday ; which outward unction is to represent the in- ward anointing of the soul by divine grace, which, like a sa- cred oil, penetrates our hearts, heals the wounds of our souls, and fortifies them against our passions and concupiscences. Where note, that the anointing of the breast is to signify the necessity of fortifying the heart with heavenly courage, to ac/
THE CATHOLIC CHRISTIAN, kC. Si)
manfully, and lo do our duty in all things; and the anointing between the shoulders is to signify the necessity of the like grace to bear and support all the adversities and crosses of this mor- tal life. The words which the priest uses at this conjuncture are, *I anoint thee with the oil of salvation in Christ Jesus our Lord, that thou mayest have eternal life. Amen.'
Then the priest asks the catechumen, * JV. Dost thou believe in God the Father Almighty, Creator of Heaven and Earth?' Answ. I believe. Priest. * Dost thou believe in Jesus Christ, his only Son, our Lord, who was born and who suffered for us?' Answ. I believe. Priest. *Dost thou believe in the Holy Ghost, the holy Catholic Church, the Communion of Saints, the Forgiveness of Sins, the Resurrection of the Body, and Life everlasting?' Answ. I believe. Which answers are made, either by the catechumen himself, if able, or by the godfather and godmother; and imply another part of the cove- nant of baptism, viz. the covenant of faith; by which we oblige ourselves to a steady and sincere profession of the great truths of Christianity, and that not by words alone, but by the constant practice of our lives.
After this the priest asks; 'JV*. wUl thou be baptized?' Answ. I will. Then the godfather and godmother both hold- ing or touching their godchild, the priest pours the water upon his head three times in the form of a cross, or where the cus- tom is to dip, dips him three times, saying at the same time these words; 'JV. I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.' Which words are pro- nounced in such a manner, that the three pourings of the water concur with the pronouncing of the three names of the divine Persons. For the form is to be pronounced but once.
But if there be a doubt whether the person has been baptized before or not; then the priest makes use of this form. * JV*. If thou art not already baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.'
Then the priest anoints the person baptized on the top of the head in the form of a cross with holy chrism, which is a compound of oil and balm, solemnly consecrated by the bishop. Which ceremony comes from apostolical tradition, and gives
40 THE CATHOLIC CHRISTIAN, !cC.
US lo understand, 1st, That in baptism we are made partakers
with Christ (whose name signifies anointed), and have a share in his unction and grace. 2dly', That we partake also in some manner in his dignity of king and priest, as all Christians are called by St. Peter, 1. Pet. ii. 9. A royaj or kingly priesthood, and therefore we are anointed in this quality, as kings and priests are anointed. Sdly, That we are consecrated to God by baptism, and therefore are anointed with holy chrism, which the Church is accustomed to make use of in anointing all those things which she so solemnly consecrates to the service of God.
The prayer which the priest recites on this occasion is as follows. * May the Almighty God, the Father of our Lord Jesus Christ f, anoint thee with the chrism of salvation in the same Christ Jesus our Lord, unto life everlasting.' Amen. Then the priest says, ^ Peace be to thee.* Answ. And with thy spirit.
After which the priest puts upon the head of the person that has been baptized, a white linen cloth, commonly called the chrism, in place of the white garment with which the new Christians used formerly to be clothed in baptism, to signify the purity and innocence which we receive in baptism, and which we must take care to preserve until death. In putting on this white linen, the priest says: * Receive this white gar- ment, which thou may est carry unstained, before the judg- ment seat of our Lord Jesus Christ, that thou may est have eternal hfe. Amen.'
Then he puts a lighted candle into the hand of the person baptized, or of the godfather, saying: * Receive this burning light, and keep thy baptism without reproof; observe the com- mandments of God, that when our Lord shall come to his nuptials, thou may est meet him together with all the saints, in the heavenly court and mayest have hfe eternal and mayest Uve for ever and ever. Amen.' Which ceremony alludes to the pa- rable of the ten virgins, St. Matt. xxv. who took their lamps and went forth to meet the bridegroom, and admonishes us to keep the light of faith ever burnmg by the oil of good works; that whensoever our Lord shall come, we may be found with
THE CATHOLIC CHRISTIAN, &C. 41
our lamps burning, and may go in with him into the eternal Life of his heavenly kingdom.
Lastly. The priest-addressing himself to the person baptized, says, 'JV. Go in peace, and the Lord be with thee. Amen.' Then he admonishes as well the parents as the godfather and godmother, of their respective duty, with rcg-ard to the educa- tion and instruction of their child ; and of the care which the Church requires of the parents, not to let the child he in the same bed with them or with the nurse, for fear of its being overlaid. And lastly, informs them of the spiritual kindred which is contracted between the gossips and the child, as also between the gossips and the parents of the child, which makes it unlawful for them afterwards to marry with those to whom they are thus spiritually allied.
dljapter IV.
Of the Sacrament of Confirmation, and of the Man- ner of Administering it.
d. What do .you mean by confirmation?
A. A sacrament by which the faithful after baptism receive the Holy Ghost, by the imposition of the hands of the bishop and prayer, accompanied with the unction or anoinl^ting ol their foreheads with holy chrism.
Gl. Why do you call it confirmation ?
A. From its effect, which is to confirai or strengthen those that receive it in the profession of the trpe faith, to make them soldiers of Christ, and perfect Christians, and to aj-m them against their spiritual enemies.
d. How do you prove from scripture, that the apostles practised confirmation?
A. I prove it from Acts viii. 14, 15, 16, 17, 1^, where we read of St. Peter and St. John confirming the Samaritans. 'They prayed for them that they might receive i:he Holy Ghost. .. .then they laid their hands on them, and they received the Holy Ghost, Slc. item. Acts xix. 5, 6. They were baptized 4#
'^2 THE CATHOLIC CHRISTIAN, &C.
in the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Ghost came on them.' It is of con- firmation also that St. Paul speaks, Heb, vi. 1, 2. 'Not laymg again the foundation. Sec of the doctrine of baptism, and of laying on of hands, &c.' And 2 Cor. i. 21, 22, 'Now he v/ho confinneth us with you in Christ, and hath anointed ns, is God : who hath also sealed us, and given the earnest of the spirit in our hearts.'
Q,. How dp you prove that confirmation is a sacrament?
A. 1st, Because it is plain from Acts viii. that the visible sign of the imposition of hands has annexed to it an invisible grace, viz. the imparting of the Holy Ghost: consequently, confirmation is a visible sign of invisible grace, and therefore is a sacrament. 2dly, Because the Church of God from the Apostles' days, has always believed it to be a sacrament, and administered it as such. See St. Dionysius, L. de Eccles. Hi- erarch, c. 4. TerlulUaii L. de Baptismo, c. 7. L. de Resw- rectione cariiis, c. 8. L. Prcescrlp. adversus Hoereses, c. 4. St. Coimcliiis Ep'ist. ad Fahium Antioch. apiid Eusebium, L. 6. Histor. c. 43. St. Cyprian, Epist. 70. ad Januarium, Epist. 72, ad Stephanum Papam, Epist. 73, ad Juhaiamim, Epist. 74, ad Pompeiiim. FirmiUaa, Epist. ad St. Cypriarmm. The Council of JlUberis, Can. 38. 21ie Council of Laodicea, Can. 48. St. Cyril of Jerusalem, Catech. 3. JMyslag. St. Pacian, Epist. 1. <§• 3, ad Symnon. el in Sermone de Baptismo St. Ambrose, L. de iis qui mijsteriis initia)dur, c. 7. The Jlulhor of the Books of the Sacraments , attributed to St. Ambrose, L. 3. c. 2. St. Oplat. of Milevis, L. 7. contra Parmenianum. St. Hierome in Dialogo <contra Jjuciferianos. St. Innocentius, Epist. 9. ad Dicentium. ■S.AuL;ustine, Tract. 6. in Epist. 1. Joannis, L. 2. contraLiiteras Peiiliani,c. 104. S^c. St. Cyril of Alexandria, ad Joel. c. 2. v. 24. St. Leo Pope, Serm. 4. de nativil. Theodoret. in comment. ad Cantic. 1. v. 3. St. Gregory the great, Iloniil. 17. in Evangelia, «^'C.
Q,. Who is the minister of this sacrament?
A. The ordinary minister of this sacrament is a bishop only.
d. Can this sacrament be received any more than once?
A. No, becauj=e, like baptism, it imprints a character or spi-
THE CATHOLIC CHRISTIAN, &C. 43
ntual mark in the soul, which always remains. Hence, those that are to be confirmed are obliged to be so much the more careful ,10 come to this sacrament worthily, because, it can be received but once; and if tl>ey then receive it unworthily, they have no share in the grace which is thereby communicated to the soul; instead of which, they incur the guilt of a grievous sacrilege.
Q,. In what disposition is a person to be, in order to ap- proach worthily to the sacrament of confirmation?
A. He must be free from mortal sin, and in the state of grace; for the Holy Ghost will never come into a soul which Satan possesses by mortal sin.'
Q,. In what manner then must a person prepare himself for the sacrament of confirmation?
A. 1st, He must examine his conscience, and if he finds it charged with wilful sin, he must take care to purge it by a good confession. 2dly, He must frequendy and fervently call upon God, to dispose his soul for receiving the Holy Ghost.
Q,. What kind of grace does this sacrament communicate to the soul ?
A. It communicates to the soul the fountain of all grace, the Holy Ghost, with all its gifts; but more in particular a fortify- ing grace to strengthen the soul against all visible and mvisible enemies of the faith.
d. Is then this sacrament absolutely necessary to salvation ? A. It is not so necessary, but that a person may be saved without it : yet, it would be a sin to neglect it, when a person might conveniendy have it; and a crime to contemn or -des- pise it.
Q,. What kind of persons stand most in need of the grace of this sacrament?
A. Those that are the most exposed to persecutions upon account of their rehgion, or to temptations against faith. Q,. At what age may a person be confirmed? A. Ordinarily speaking, the Church does not give confirma- tion until a person is come to the use of reason, thougn some- times she confirms infants; in which case great care must be
44 THE CATHOLIC CHRISTIAN, &C.
taken, that they be put in mmd, when they come to be the use of reason, tliat they have received this sacrament.
U. What is the obhgation that a christian takes upon him m confirmation?
A. He lists himself there for a soldier of Christ; and con- sequently is obliged, after having received this sacrament, to fight manfully the battles of his Lord.
Q,. May a person have a godfather or godmother in con- firmation ?
A. He may by way of an instructor and an encourager in the spiritual warfare; and this godfather or godmother con- tracts the hke obligations as in the sacrament of baptism, and the same spiritual kindred.
d. May a person that is confirmed take a new name?
A. It is usual so to do, not by way of changing one's name of baptism, but by way of adding to it another name of some saint, to whom one has a particular devotion, and by whose prayers he hopes to acquit himself more faithfully of the ob- Lgations of a soldier of Christ. . Q,. Is a person obliged to receive this sacrament fasting?
A. No, he is not, though it is advisable so to receive it.
Q,. In what manner is the sacrament of confirmation admin istered ?
A. First: The bishop turning towards those who are to be confirmed, with his hands joined before his breast, says, 'May the Holy Ghost come down upon us, and the power of the Most High keep you from sins.'
Ans, Amen.
Then signing himself with the sign of the cross, he says, 'Our help is in the name of the Lord.'
Ans. Who made Heaven and Earth, &,c.
Then extending his hands towards those that a "j to be con- firmed (which is what the ancients call the imposition of hands) he prays that they may receive the Holy Ghost. Bishop. Let lis pray.
O Almighty, everlasting God, wno hast vouchsafed to regen- erate these thy servants by water and the Holy Ghost; and who hast given them the remission of all their sins ; send forth
THE CATHOLIC CHRISTIAN, &,C. 45
ii|jon iheai thy sevenfold Holy Spirit, the comforter from Hea- ven. Answer. Amen.
BUi. Che spirit of wisdom and of understanding.
»Bnsie Amen,
Bififi. The spirit of council and of fortitude.
^nsv> Amen.
JBish The spirit of knowledge and of piety.
»diisv). Amen.
Bisk. Replenish them with the spirit of thy fear, and sign thera with the sign of the cross f of Christ, in thy mercy, unto hfe everlasting. Through the same Jesus Christ thy Son our Lord who hveth and reigneth with thee in the unity of the same Holy Spirit, one God, for ever and ever. Amen.
Then the bishop makes the sign of the cross with holy chrism, upon the forehead of each one of those that are to be confirmed, saying, 'JV. I sign thee .with the sign of the cross, I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Gnost, Amen.
After which he gives the person confirmed a hitle blow on the cheek, saying, Pax tecum, that is, peace be with thee.
Then the bishop standing with his face towards the altar, prays for those that have been confirmed, that the Holy Ghost may ever dwell in their hearts, and make them the temple of his glory. And then dismisses them with this blessing; * Be- hold thus shall every man be blessed, who fearelh the Lord. May the Lord bless you from Sion, that you may see the good things of Jerusalem all the days of your hfe; and may have hfe everlasting. Amen.'
Q.. I would willingly be instructed in the meaning of these ceremonies: therefore pray tell me first why the Church makes use of chrism in confirmation, and what this chrism is?
A. Chrism is a compound of oil of ohves and balm of Gi- lead, solemnly consecrated by the bishop on Maundy-Thurs- day : and the unction, or outward anointing of the forehead with chrism is to represent the inward anointing of the soul in this sacrament with the Holy Ghost. The oil, whose pro- perties are to fortify the limbs, and to give a certain vigor to (he body, to assuage our pains, &c. represent the lik-- ?'])iritual
46 THE CATHOLIC CHRISTIAN, &C.
effects of the grace of this sacrament in the soul. And the balm, which is of a sweet smell, represents the good odor or sweet savor of christian virtues, and an innocent hfe, with which we are to edify our neighbors after having received this sacrament.
Qi, Why is this unction made on the forehead, and in form of the cross?
A. To give us to understand that the effect of this sacra- ment is to arm us against worldly fear and shame : and there- fore we receive the standard of the cross of Christ upon our foreheads, to teach us to make an open profession of his doc- trine and maxims; and not to flinch from this profession, for fear of any thing that the world can ehher say or do.
Q. What is the meaning of the bishop's giving a little blow on the cheek to the person that is confirmed?
A. It is to imprint in his mind, that from this time forward he is to be ready, like a true soldier of Jesus Christ, to suffer patiently all kinds of affronts and injuries for his fahh.
Gl. A ad why does the bishop, at the same time as he gives ihe blow, say, peace be with thee?
A. To signify that the true peace of God, which, as St. Paul says,*' exceeds all understanding, is chiefly to be found m patient sufferinsr for God and his truths.
dljapter V.
Of the Sacrament of the Eucharist.
Q,. What do you mean by the sacrament of the Eucharist?
A. The sacrament which our Lord Jesus Christ instituted at his last supper, in which he gives us his body and blood un- der the forms or appearance of bread and wine.
Q,. Why do you caU this sacrament the Eucharist?
A. Because the primitive Church and the holy Fathersf
* Philip, iv. 7.
t St. J ustin, in Apolog. 2. St. Irenaeus, L. 4. c. 34. Tertulhan L. d« Cor. mihtis, c. 3. St. Cyprian Epist. 54. 1st Councfl of Nice, Can. 18
THE CATHOLIC CHRISTIAN, &C. 47
■»
have usually called it so: for the word Eucharist in ihe Greek signifies thanksgiving, and is applied to this sacrament, be- cause of the thanksgiving which our Lord offered in the first institution of it, St. Matt. xxvi. 27, St. Mark xiv. 23, St. Luke xxii. 19, 1 Cor. xi. 24. And because of the thanksgiving with Vvrhich we are obliged to offer and receive this great sa- crament and sacrifice, which contains the abridgment of all God's wonders, the fountain of all grace, the standing memo- rial of our redemption, and the pledge of a happy eternity. This blessed sacrament is also called the holy communion, because it unites the faithful with one another, and with their head Christ Jesus, 1 Cor. x. 16, 17. And it is called the sup- per of the Lord, because it w, ^st instituted by Christ at his last supper.
Q. What is the faith of the Catholic Church concerning this sacrament?
A. That the bread and wine are changed by the consecra- tion into the body and blood of Christ.
Q,. Is then the belief of the Church that Jesus Christ him-w self, true God and man, is truly, really and substantially pre- sent in the blessed sacrament?
A. It is; for where the body and blood of Christ are, there his soul also, and his divinity must needs be. And con- sequently, there must be whole Christ God and man: there is no taking him in pieces.
Q,. Is that which they receive in this sacrament the same body as that which was born of the Blessed Virgin, and which suffered for us upon the cross.
A. It is the sanle body: for Christ never had but one body: the only difference is, that then this body was mortal and pas- sible; it is now immortal and impassible.
Q,. Then the body of Christ in the sacrament cannot bp hurt or divided, neither is it capable of being digested or cor- rupted?
A. No, certainly, for though the sa<.ramental species, or the outward forms of bread and wine are liable to these changes, the body of Christ is not.
Q. Is it then a spiritual body?
48 THE CATHOLIC CHRISTIAN, &C.
A. It may be called a spiritual body, in the same sens^ aa St. Paul, 1 Cor. xv. 44, speaking of the resurrection of the body, says: It is sown a natural body, it is raised a spiritual body: not, but that it still remains a true body, as to all that is essential to a body ; but that it partakes in some measure of the quahties and properties of a spirit.
SECTION I.
The first Proof of the real Presence ; from the TFords of Christ at the first Institution of this Blessed Sa- crament.
Q. How do you prove the real presence of the body and Wood of Christ in this sacrament?
A. I prove it first from the express and plain words of ChrisC himself, the eternal truth, delivered at the time of the first in- stitution of this blessed sacrament, and recorded in no less than four different places in the New Testament, viz. St. Matt. xxvL 26, 27. St. Mark xiv. 22, 24. St. Luke xxii. 19. 1 Cor. xi. 24, 25. In all these places Christ himself assures us that what he gives us in the blessed sacrament is his own body and blood, St. Matt. xxvi. 'Take eat; this is my body — This is my BLOon of the new Testament, which is shed for many for the remission of sins.' St. Mark xiv. *Take, eat; This is my body — This is my blood of the New Testament, which is shed for many.' St. Luke xxii -This is my body which is given for you — This cup is the New Testament in my blood which is shed for you.' 1 Cor. xi. *This is my body which is broken(fX6j/i£j/o»' sacrificed) for you — This cup is the New Tes- tament in my blood.' Now the body which was given and sacrificed for us, the blood of the New Testament which was shed for us, is verily and indeed the real body and blood of Christ. Therefore, what Christ gives us in this blessed sacra- ment is his real body and blood: nothing can be more plain.
Q,. Why do" you take these words of Christ at his last supper according to the letter, rather than in the figurative sensel
THE CATHOLIC CHRISTIAN, &C. 49
A. You might as well ask a traveller why he chooses the high-road, rather than to go by by-paths with evident danger of losing his way. We take the words of Christ, according to their plain, obvious, and natural meaning, agreeably to that general rule acknowledged by our adversaries,* that in inter- preting scripture, the literal sense of the words is not to be for- saken, and a figurative one followed without necessity; and that the natural and proper sense is always to be preferred, where the case will admit it. It is not therefore incumbent upon us to give a reason why we take these words of Christ, according to their natural and proper sense; but it is our adversaries' business to show a necessity of taking them otherwise. The words themselves plainly speak for us; foi Christ did not say, this is a figure of my body ; and this is a figure of my blood ; but he said, this is my body, and this is my blood. It is their duty, as they tender the salvation of their souls, to beware of offering violence to texts so plain, and of wresting them from their evident meaning.
However, we have many reasons to offer, why we take the words of Christ (which he spake at his last supper in the in- stitution of the blessed sacrament) in their most plain, natural, and obvious meaning. First, Because he was then all alone with his twelve apostles, his bosom friends and confidants, to whom he was always accustomed to explain in clear terms whatever was obscure in his parables or other discourses to the people, St. Mark iv. 11, *To you, says he to his disciples, it is given to know the mystery [the secrets] of the kingdom of God, but unto them that are without, all things are done in parables.' And ver. 34, '^ Without a parable spoke he not unto them (the people); but when they were alone, he ex- pounded all things to his disciples.' St. John xv. 15, ' Hence- forth 1 call you not servants; for the servant knoweth not wlial his Lord doth: but I have called you friends, for all things that I have heard of my Father, I have made known unto you.' How then is it likely that in this most important occasio^ of all, when, the very night before his death, he was taking his
* Dr. Hanis's sermon on transu^stantiation, p. 7, 8 5
50 THE CATHOLIC CHRISTIAN, &C.
last leave and farewell of tkese his dear friends, he should dehver himself to them in terms which (if they are not to be taken according to the letter) are obscure beyond all example, and not any where to be paralleled?
Secondly, He was at that time making a covenant, which was to last as long as time itself should last: He was enacting a law, which was to be for ever observed in his Church: he was instituting a sacrament, which was to be frequented by all the faithful until he should come: he was, in fine, 'making his last will and testament, and therein bequeathing to his disci- ples, and to us all, an admirable legacy and pledge of his love. Now such is the nature of all these things, viz. of a covenant, of a law, of a sacrament, of a last will and testament, that as he that makes a covenant, a law, &.c. always designs, that what he covenants, appoints, or ordains, should be rightly ob- served and fulfilled; so of consequence he always designs that it should be rightly understood; and therefore always expresses himself in plain and clear terms in his covenants, laws, &c. This is what all wise men ever observe in their covenants, laws, and last wills, industriously avoiding all obscure expres- sions, which may give occasion to their being misunderstood; or to contentions and lawsuits about their meaning. This is what God himself observed in the old covenant; in all the ceremonial and moral precepts of the law : in all the command- ments, in the institution of the legal sacraments, &c. All are expressed in most clear and plain terms. It can then be noth- ing less than impeaching the wisdom of the Son of God, to imagine that he should make his new law and everlasting cove- nant in figurative and obscure terms, which he knew would be misunderstood by the greatest part of Christendom ; or to suppose that he should institute the chief of all his sacraments, under such a form of words, which in their plain, natural, and obvious meaning, imply a thing so widely different from what he gives us therein, as his own body is from a bit of bread; or, in fine, to behe^^e that he would make his last will and testament in words affectedly ambiguous and obscure; which, if taken according to that sense whicfi they seem evidently to
THE CATHOLIC CHRISTIAN, &C. 51
cxpiess, musi lead his children into a pernicious error concern- ing the legacy that he bequeaths them.
In effect, our Lord certainly foresaw that his words ^^'^ould be taken according to the letter by the bulk of all Christen- dom; that innumerable of the most learned and most holy- would understand them so : that the Church even in her gen- eral councils would interpret nis words in this sense. It must be then contrary to all probability that he who foresaw all this would affect to express himself in this manner, in his last will and testament, had he not meant what he said; or that he should not have somewhere explained himself in a more clear way, to prevent the dreadful consequence of his whole Church's authorizing an error in a matter of so great importance.
Q,. Have you any other reason to offer for taking the words of the institution according to the letter, rather than in a figura- tive sense?
A. Yes, we have for so doing, as I have just now hinted, the authority of the best and most authentic interpreter of God's word, viz. his holy Church; which has Iways under- stood these words of Christ in their plain literal sense, and con- demned all those that have presumed to wrest them to a figure. Witness the many synods held against Berengarius; and the decrees of the general councils of Lateran, Constance, and Trent. Now, against this authority. Hell's gates shall never prevail, St. Matt. xvi. 18. And with this interpreter Christ has promised, that both he himself and the Holy Ghost, the Spirh of Truth, should abide for ever, St. Matt, xxviii. 20, and St. John. xiv. 16, 17.
Q,. But are not many of Christ's sayings to be understood figuratively, as when he says, mat he is a door, a vine, k,c.l And why then may not also the words of the institution of the blessed sacrament be understood figuratively ?
A. It is a very bad argument to pretend to infer that because some of Christ's words are to be taken figuratively, therefore all are to be taken so : that because in his parables or similitudes his words are not to be taken according to the letter, therefore we are to wrest to a figurative sense, the words of the institu- tion of his solemn covenant, law, sacrament, and testament.
52 THE CATHOLIC CHRISTIAN, &C.
at his last supper: that because he has called himself a door, Qr a vine, in circumstances in which he neither was, nor ever could be misunderstood by any one (he having taken so much care in the same places to explain his own meaning), therefore he would call bread and wine his body and blood, in circum- stances in which it was natural to understand his words ac- cording to the letter, as he foresaw all Christendom would understand them, and yet has taken no care to prevent this interpretation of them.
There is therefore a manifold disparity between the case of the expression you mention, viz. I am the door, the vine, &c. and the words of the last supper, *this is my body, this is my blood.' 1st, Because the former are dehvered as para- bles and similitudes, and consequendy as figures j the latter are the words of a covenant, sacrament, and testament, and there- fore are to be understood according to their most plain and envious meaning. 2dly, Because the former are explained by Christ himself in the same places in a figurative sense, the latter are not. 3dly, Because the former are worded in such a man- ner as to carry with them the evidence of a figure, so that no man alive can possibly misunderstand them, or take them in any other than a figurative meaning; the latter are so expressed, and so evidently imply the hteral sense, that they that have been the most desirous to find a figure in them have been puz- zled to do it:* and all Christendom has for many ages judged without the least scruple that they ought to be taken according to the letter. 4lhly, Because the Church of God has authorized the literal interpretation of the words of the mstitution of the blessed sacrament; not so of those other expressions. In fine, because according to the common laws and customs of speech a thing may indeed, by an elegant figure, be called by the name of that thing of which it has the qualities or properties ; and thus Christ, by having in himself the property of a door, inasmuch as it is by him that we must enter into his sheepfold, St. John X. 9, and the property of the vine, in giving life and
* It was the case of Luther himself, as we learn from his epistle to his friends at Strasbarg, torn. 5. fol. 502, and of Zuinglius, as we learn from his epistle to Poraera/ms, fol. 256
THE CATHOLIC CHRISTIAN, &C. 53
fruit to Its branches, St. John xv. 1, might accordinif to the usual laws of speech, elegantly call himself a door and a vine; but It would be no elegant metaphor to call bread and wine, rtrithcut making any change in them, his body and blood; be- cause bread and wine have in themselves neither any simili- tude, nor quality, nor property of Christ's body and blood; as it would be absurd, for the same reason, to point at any particular door or vine, and say, this is Jesus Christ.
Gl. But may not the sign or figure, according to the com- mon laws of speech, be called by the name of tne thing" signi- fied? And have we not instances of this nature in scripture; as when Joseph interpreting the dream of Pharaoh, Gen. xU. 2G, says, *the seven good kine are seven years:' and our Lord interpreting the parable of the sower, St. Luke viii. 11, says, 'theseed is the word of God;' and St. Paul, 1 Cor. x. 4, says, *the rock was Christ?'
A. In certain cases, when a thing is already known to be a sign or figure of something else, which it signifies or repre- sents, it may indeed, according to the common laws of speech and the use of the scripture, be said to be such or such a thing, as in the interpretation of dreams, parables, ancient figures, and upon such hke occasions; where, when a thing is said to be this or that, the meaning is evident; viz. that it signifies or represents this or that. But it is not the same in the first in- stitution of a sign or figure; because, when a thing is not known beforehand to bd a sign or representation of some other thing, to call it abruptly by a foreign name would be contrary to all laws of speech, and both absurd and unintelligible. As for instance, if a person by an art of memory had appointed within himself, that an oak tree should be a sign or memorandum of Alexander the Great, and pointing to the tree, should gravely tell his friends (who were not accjuainted with his design), this is that hero that overcome Darius, such a proposition as this would justly be censured as nonsensical and unworthy of a wise man ; because such a figure of speech would be contrary to all laws of speech, and unintelligible. Just so would it have been, if our Savior at his last supper, without giving his lisciples anv warning beforehand, any meaning to speak figu^ 5*
54 THE CATHOLIC CHRISTIAN, &C.
ratively, and without their considering beforehand the bread and wine as signs and representations of any thing else, should have abruptly told them, *This is my body, this is my blood,' had he not meant that they were so indeed. For abstracting from the change which Christ was pleased to make in the elements by his Almighty word, a bit of bread has no more similitude to the body of Christ than an oak tree has to Alex- ander the Great. So that nothing but the real presence of Christ's body and blood could verify his words at his last sup- par, or vindicate them from being highly absurd and unwor- thy the Son of God.
Q,. But do not those words which our Lord spoke, St, Luke xxii. 19, *This do in remembrance of me,' sufficiently clear up the difficulty, and deteimine his other words to a figurative sense?
. A. These words, * Do in remembrance of me,' inform us indeed of the end for which we are to offer up, and to receive the body and blood of Christ, viz. for a perpetual commemora- tion of his death, 1 Cor. xi 2G, but they no way interfere with those other Words, 'This is my body, and this is my blood,' so as to explain aw^y the real presence of Christ's body and blood. For why should Christ's body and blood be less pre- sent in the sacrament, because we are commanded in the re- ceiving of them to remember his death? Certainly St. Matthew and St. Mark, who in their gospels have quite omitted those words, * Do this in remembrance of me,' never looked upon them as a necessary explication of the words of the institution, or as any ways altering or quaUfying the natural and obvious meaning of these words, this is my body, this is my blood.
Q,. But does not the remembrance of a thing suppose it to be absent: for otherwise, why should we be commanded to remember it?
A. Whatsoever things we may be liable to forget, whether really present or really absent, may be the object of our re- membrance; and thus we are commanded in scripture to re- member God, Deut. viii. 18, Eccles. xii. 1, though in him we live, move and have our being, Acts xvii. 28. So that this command oi remembering Christ is no ways opposite to his
THE CATHOLIC CHRISTIAN, &C. 55
teral presence: but the most that can be inferred from it is that he IS not visibly present; which is very true; and therefore, lest we should forget him, this remembrance is enjoined. Be- sides, if we hearken to the Apostle, 1 Cor. xi. 26, he will inform us that what we are commanded to remember is the deatn of Christ ; now the death of Christ is not a thing really present, but really past, and therefore a most proper subject for our reinembrance.
SECTION. II.
Tilt second proof of the real presence^ from St. John, vi. 51, &c.
Gt. What other proof have you for the real presence of Christ's body and blood in the sacrament of the eucharist, be- sides the words of the institution, this is my body, and this is my blood?
A. We have a very strong proof in the words of Christ, spoken to the Jews in the sixth chapter of St. John, where, upon occasion of the miracle of feeding the multitude with five loaves, having spoken of the necessity of believing in him who is the living bread that came down from heaven, he passes from this discourse concerning faith, to speak of this sacra- ment, ver. 51, &c. ^I am the living bread that came down from heaven: if any man eat of this bread, he shall live for ever, and the bread that I will give is my flesh, which I wiU give for the life of the world. The Jews therefore strove amongst themselves, saying: how can this man give us his flesh to eat ? Then Jesus said unto them, verily, verily I say unto you, except ye eat the flesh of the son of man, and drink his blood, you shall not have life in you. Whosoever eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day : for my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. As the hving Father hath sent me, and I live by the Father : so he that eateth me, even he shall Uve by me. This is that bread which came down
56 THE CATHOLIC CHRISTIAN, fcC.
from heaven, not as your fathers did eat manna, and are dead. he that eateth of this bread shall live for ever.' In which words the eating of Christ's flesh, and the drinking his blood, IS so strongly, so clearly and so frequently inculcated j and we are so plainlv told, that the bread which Christ was to give, is that very flesn which he gave for the life of the world, that one must be resolved to keep one's eyes shut agahast the light, if one will not see so plain a truth.
Q,. How do you prove that Christ in this place is speaking of the blessed sacrament ?
A. By comparing the words which he spoke upon this oc- casion with those which he delivered at his last supper in the institution of the blessed sacrament : In the one place he says. * the bread that I will give is my flesh, which I will give for the life of the world,' in the other, taking bread and distributing it, iie says, '^this is my body which is given for you.' Where it is visible that the one is a promise which the other fulfils, and consequently that both the one and the other have relation to the same sacrament. Hence we find, that the current of the holy fathers has always explained these of the sixth chapter of St. John, as spoken of the sacrament. See St. Irenaeus L. 4. c. 34. Origen Hom. 16, upon Numbers. St. Cyprian upon the Lord's Prayer. St. Hilary, in his 8th Book of the Trinity. St, Bazil in his Moral Rules, Reg. 1, c. 1. St. Cyril of Jerusalem Catech. Mystag. 4. St. Ambrose, of the mysteries, c. 8. St. John Chrysostom, St. Augustine, and St. Cyril of Alexandria,' writing upon the sixth chapter of St. John. St. Epiphanius Heeresi 55, Theodoret L. 4. Hist. Eccles, c. xi, &c.
a. But does not Christ promise eternal life, St. John vi. 51, 54, and 58, to every one that eateth of that bread of which he is there speaking ; which promise cannot be understood with relation to the sacrament, which many receive to their own damnation, 1 Cor. xi. 29?
A. He promises eternal Hfe to every one that eateth of thai bread; but this is to be understood, provided that he eat it worthily, and that he persevere in the grace which he thereby receives. And in this sense it is certain that this sacrament gives eternal life: whereas the manna of old had no such
THE CATHOLIC CHRISTIAN, &C. 57
power, ver. 54. In the like manner our Lord promises, St. Matt. vii. 7, 8, 'that every one that asketh shall receive:' and yet many ask and receive not, because they ask not as they ought. St. James iv. 3. Thus St. Paul tells us, Rom. x. 13, *that whosoever shall call upon the name of the Lord shall be saved;' which also certainly must be understood, pro- vided they do it worthdy and perseverandy ; lest this text con- tradict that other, St. Matt. vii. 21, 'Not every one that saith to me Lord, Lord, shall enter into the kingdom of heaven : but he that doeth the will of my Father who is in heaven.' Thus, in fine, Christ tells us, St. Mark xvi. 16, 'He that believeth and is baptized shall be saved.' And yet many believe and are baptized, like Simon Magus, Acts viii. 13, who for want of a true change of heart, or of perseverance in good, are never saved.
d. But if those words of Christ, St. John vi. 52, 53, &c. be understood of the sacrament, will it not follow that no one can be saved without receiving this sacrament, and that also in both kinds, contrary to the belief and practice of the Catho- lic Church ; since our Lord teUs us, verse 53, 'verily, verily, 1 say unto you, except you eat of the flesh of the son of man, and drink his blood, you have (or you shall not have) life in you'?'
A. It follows from those words that there is a divine precept for the receiving this blessed sacrament, which if persons wil- fully neglect, they cannot be saved. So that the receiving this sacrament either actually, or in desire, is necessary for all those that are come to the years of discretion (not for inHmts, who are not capable of discerning the body of the Lord, 1 Cor. xi. 29). But that this sacrament should be received by all in both kinds, is not a divine precept, nor ever was understood to be such by the Church of God, which always believed that un- der either kind Christ is received whole and entire, and conse- quently that under either kind we sufficiently comply with the precept of receiving his flesh and blood.
Q,. Why may not these words of Christ, St. John vi. 51, 52, 53, Slc. be taken figuratively, so as tO'lnean no more than the believing in his incarnation and dealh ?
58 THE CATHOLIC CHRISTIAN, &C.
A. Because it would be too harsh a figure of speech, and unbecoming the wisdom of the Son of God, to express tlie be- lieving in him by such strange metaphors as eating his tiesh, and drinking his blood, such as no man ever used before oi since. And to repeat and inculcate these expressions', so often to the great offence both of the Jews, and even of his own disciples, who upon this account went back and walked no more with him, ver. 60 and 65, when he might so easily have satisfied both the one and -the other, by telling them that he meant no more by all that discourse, than that they should be- lieve in him.
Q,. Did then the Jews and those disciples who cried out, ver. 60, ' This is a hard saying, and who can hear it ?' under- stand our Savior right, or did they mistake his meaning?'
A... They understood him right, so far as relates to the real receiving his flesh and blood; but as to the manner of receiving, they understood him not; since they had no thoughts of his giving himself whole and entire, veiled in a sacrament, .but apprehended the eating of his flesh, cut off" from his bones, and drinking of his blood, according to the vulgar manner of other meat and drink, which we digest and consume. However, their not understanding him seems not to have been so faulty, as their refusing to beheve him: hence our Lord reprehends not their want of understanding, but their not believing, ver. 64. And Peter, in the name of the Apostles, ver. 68, 69, in opposition to those disciples that had fallen off, says, * Lord, to whom shall we go ? thou hast the words of eternal life. And we believe and are sure that thou art Christ the Son of the living God.' So that these people ought, like the Apostles, to have submitted themselves to believe what as yet they under- stood not ; and not to have run away from him, who by his evident miracles proved himself to be the Son of God, and consequently incapable of an untruth. By which example, we mav see how much more wisely Cathohcs act (who in this mystery, like the Apostles, submit thenjselves to believe what they cannot comprehend, because they know that Christ has the words of eternal life) than those who like the apostate dis- ciples cry out, ^This is a hard saying, and who can hear ilV
\
THE CATHOLIC CHRISTIAN, kC. 59
and thereupon will walk no more with Christ and his Church.
Q,. What did our Lord say to his disciples, who were of- fended with his discourse concerning the eating of his flesh?
A. He said unto them, ver. 61, 62, 'Doth this offend you? what, and if you see the Son of Man ascend up where he was before:' which words are variously interpreted, and may either be understood to signify, that they who made a difhculty of believing that he could give them his flesh to eat, then whilst he was visible amongst them, would have much more diffi- cnlty of believing it after he was gone from them by his ascen- sion : or else Christ, by mentioning his ascension, would cor- rect their mistaken notion of giving them his flesh and blood, in that gross manner which they apprehended: or, in fine, he mentioned his ascension into heaven, to convince their incre- dulity, by the evidence of so great a miracle, which at once was to demonstrate both his Almighty power and the truth of his words.
Q,. What is the meaning of the following words, ver. 63, '^It is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you, they are spirit and they are life?'
A. The meaning is, that the flesh separated from the spirit, in the manner which the Jews and incredulous disciples ap- prehended, would profit nothing: for what would it avad us to feed upon dead flesh, separated from the soul and divinity, and consequenfly from the life-giving spirit? But then it would be blasphemy to say that the flesh of Christ, united to his spirit (in that manner which the Catholic Church believes his flesh to be in the blessed sacrament accompanied with his soul and' divinity) profits nothing: for if the flesh of Christ were of no profit, he Avould never have taken flesh for us, and his incar- nation and death would be unprofitable to us. V\'h!ch is the height of blasphemy to affirm.
What means the flesh profits nothing? says St. Augustine, writing upon this text. Tract 27, in Joan. It profits nothing. as they understood it; for they understood flesh as it is torn in pieces in a dead body, or sold in the shambles; and not as \t IS animated by the spirit. Wherefore it is said, the flesh
60 THE CATHOLIC CHRISTIAN, &C.
profits nothing, in the same manner as it is said, knowledge pufieth up. 1 Cor. viii. 1. Must we then fly from knowledge? God forbid: what then means knowledge pufTeth up? That is, if it be alone without charity ; therefore the apostle added, but charity edifieth. Join therefore charity to knowledge, and knowledge will be profitable, not by itself, but through charity : so here also the flesh profiteth nothing, viz. the flesh alone: let the spirit be joined with the flesh, as charity is to be joined with knowledge, and then it profits much. For if the flesh profiteth nothing, the word would not have been made flesh, that he might dwell in us. So far St. Augustine.
Besides, according to the usual phrase of scripture, flesh and blood are often taken for the corruption of our nature, as for man's natural sense and apprehension, &c. As when it is said, 1 Cor. xv. 50, *' that flesh and blood cannot inherit the kingdom of God.' And St. Matt. xvi. 17, 'flesh and blood hath not revealed it unto thee,' &,c. And in this sense the flesh profiteth nothing, but it is the spirit and grace of God thai quickeneth and giveth life to our souls. And as the words which our Lord had spoken to them tended to insinuate to them so great a sacrament, in which they should receive this spirit, grace and life in its very fountain, therefore he tells them, 'the words that I speak unto you, they are spirit, and they are life.'
SECTION III.
Other proofs of the real presence of Christ^ s body and blood in the blessed sacrament.
d. Have you any other proofs from scripture of the real presence of the body and blood of Christ in the blessed sacra- ment?
A. Yes. I Cor. x. where the apostle, to discourage chris- tians from having any thing to do with the sacrifices offered to idols, tells them, ver. 16, 'the chalice of benediction which we bless, is it not the communion of the blood of Christ ? And the
THE CATHOLIC CHRISTIAN, &C. 61
bread which we break, is it not the partaking of the body of the Lord?'
Secondly, 1 Cor. xi. 27, * Wherefore whosoever shall eat this bread, or drink the chaHce of the Lord unworthily, shall be guilty of the body and blood of the Lord.' How so, if what the unworthy receiver takes be no more than bread and wine?
Thirdly, 1 Cor. xi. 29, * He that eateth and drinketh unwor- thily, eateth and drinketh judgment to himself, not discerning the body of the Lord.' How shall he discern it, if it be not there really present ?
Q,. Have you any thing more to add by way of proof out of scripture 1
A. Yes, from the ancient figures of the eucharist, which de- monstrate that there is something more noble in it than bread and wine, taken only in remembrance of Christ.
Q,. What are those ancient figures?
A. There are many, but I shall take notice chiefly of three, viz. the paschal lamb, the blood of the testament, and the manna from heaven.
Q,. How do you prove that these three were figures of the eucharist?
A. I prove it with regard to the paschal lamb (which is ac- knowledged at all hands to have been a type of Christ) be- cause it is visible, that the rites and ceremonies of it prescribed. Exodus xii. had chiefly relation to eating of itj and conse- quendy to this typical lamb in the Old Testament corresponds in the New Testament the lamb of God, as eaten by his people in this sacrament : which for this reason was instituted immediately after our Lord had eat the passover with his dis- ciples, that the figure might be both explained and accom- plished, and might make way for the truth. See concerning this figure the current sense of the fathers in Tertullian, L. 4, in Marcionem, St. Cyprian, L, de unitate Ecclesioe. St. Hie- rome in c. 26. St. Matth. St. Chrysostom, Homil. de Prodi- tione Judse. St. Augustine, L. 2 contra Litteras Petiliani, c. 37. St. Gaudentius, Tract 2, in Exod. St. Cyril of Alexandria, contra Nestor, p. 1 12. Thendoret in 1 Cor. xi. St. Leo, Serm. 6
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7, de Passione Domini, Hesychius in c. 23. Levit. St. Gregory, Horn. 22 in Evang.
Secondly, That the blood of the testament with which Mo- ses sprinkled the people, Exod. xxiv. and Heb. ix. saying, *This is the blood of the testament which God hath enjoined unto you/ was a figure of the blood of Christ in this sacra- ment, our Lord himself sufficiently declared, by evidently al- luding to this figure, when he gave the cup to his disciples, saying, ' This is my blood of the New Testament/* St. Matt, xxvi. 28, St. Mark xiv. 2^, or, *This chalice is the new Tes- tament in my blood, S. Luke xxii. 20, 1 Cor. xi. 25.
Tkirdly, That the manna was a figure of this sacrament, appears from St. John vi. 58. 'Your fathers did eat manna and are dead, he that eateth of this bread shall live for ever.* And from 1 Cor. x. where the Apostle, speaking of the figures of our sacrament in the old law, and taking notice of the elf dd, and the passage of the Red Sea, as figures of baptism, " er. 1 and 2; in the third and fourth verses, gives the manna and the water from the rock as figures of the eucharist. The same is the current doctrine of the holy fathers, and is sufficiently demonstrated from the analogy which is found between the manna and this blessed sacrament. For which see the anno- tations, in the Doway Bible, upon the xvi. chapter of Exodus.
Q,. How do you prove from these ancient figures the real presence of Christ's body and blood in this sacrament?
A. Because if in this sacrament there were nothing more than bread and wine, taken in remembrance of Christ, and as types and figures of his body and blood, then would the figures of the old law equal the sacraments of the new law, yea, far excel them. For who does not see that the paschal lamb was a more noble type, and far better representing Christ than bread and wine? \^'ho does not perceive that the blood of vic- tims solemnly sacrificed to God was a better figure of Christ's blood than the juice of the grape? Who can question but the heavenly manna, which is called the bread of angels, and was so many ways miraculous, was far beyond the bread of men? Who will not acknowledge that it is something more excellent and divine to foretell things to come, than only to commerao-
THE CATHOLIC CHRISTIAN, &.C. 63
rate things past? It must therefore be visible to every chris- tian, that if the paschal lamb, the blood of the testament, and liie manna were types of Christ, given to us in this sacrament; that this sacrament itself must be something more than a type, figure or remembrance of Christ; and consequently must con- ain and exhibit him really to us.
Q.. But why may not a person suppose that the figures of he Old Testament might equal or excel the sacraments cf the Sew ?
A. No one that pretends to the name of Christian can sup- pose this. Since the Apostle assures us that the old law had nothing but *a shadow of the good things to come.' Heb. x. 1. That all its sacrifices and sacraments were but * weak and beg- garly elements,' Gal. iv. 9, and that it v\^as annulled by reason of ' the weakness and the unprofitableness thereof.' Heb. vii. 18. And does not the very nature of the things assure us, that the figure must be inferior to the things prefigured?
Q.. Have you any other argument from scripture in favor of the real presence of our Lord's body in the blessed sacrament? A. Yes. Those innumerable texts of scripture, which prove the unerring authority of the Church of Christ, and the mdis- pensable obligation cf the faithful to follow the judgment of the Church, and to rest in her decisions, plainly demonstrate that to be truth which the Church has so long ago declared with relation to this controversy; and that all Christians are obliged to yield to this decision.
Q,. When did the Church decide this matter? A. As soon as ever it was called in question, that is, about eight hundred years ago, in the days of Berengarius, who was the first that openly attacked the doctrine of the real presence, and was thereupon condemned by the whole Church in no less than fourteen councils held during his lifetime in divers parts of Christendom; and the determination of these councils was afterwards confirmed by the general councils of Lateran, Constance and Trent,
Gi- What scripture do you bring to show that all Christians are obliged to submit to these decisions of the councils and pastors of ^he Church?
64 THE CATHOLIC CHRISTIAN, &C.
A. St. Matt, xviii. 17. 'If he neglect to hear the Church, let him be to thee as a heathen and a publican.' St. Luke x. 16. 'He that heareth you heareth me, and he that despisetli you, despiseth me, and he that despiseth me, despiseth him that sent me.' St. John xx. 21. *As my Father hath sent me, even so I send you.' Heb. xiii.7. 'Remember them which have the rule over you, who have spoken unto you the word of God, whose faith follow,' ver . 17. 'Obey them that have the rule over you, submit yourselves,' St. John iv. 6, *He that knoweth God heareth us (the pastors of the Church), he that is not of God heareth not us : by this we know the spirit of truth and the spirit of error.' And what wonder that Christ should require this submission to his Church, and her pastors, and teachers, whom he has given for the perfecting of the saints, &c. that we henceforth be no more children toss- ed to and fro, and carried about with every wind of doctrine. Since even in the old law he required, under pain of death, a submission to tlie Synagogue and her ministers in their de- cisions relating to the controversies of the law; as may be seen, Deut. xvii, 8, 9, &c.
Q,. What scripture do you bring to show that the Church is not liable to be mistaken in these decisions?
A. This is evidently proved from a great many texts both of the Old and New Testaments: in which we are assured, 1st, 'That the Church is the pillar and ground of the truth and consequently not liable to error,' 1 Tim. iii. 15. 2dly, 'That Christ has built his Church upon a rock, and that the gates of hell (the powers of darkness and error) shall not prevail against her, St. Matt. xvi. 18. 3dly. that Christ (who is the way, the truth, and the life,' St. John xvi. 6), 'will always be with the teachers of his Church, even to the end of the world,' St. Matt, xxviii. 20. 4thly, 'That the Holy Ghost, the Spirit of truth, shall abide for ever, with these same teachers of the Church,' St. John xvi. 16, 17, 'and guide them into all truth,' c. xvi. 13. 5thly, 'That God has made a covenant with the Church, that his Spirh, and his words, which he has put in her mouth at the time when our Redeemer came, should not depart out of her mouth, nor out of the mouth of her seed, nor out of
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the mouth of her seed's seed, from henceforth and for ever/ Isaiah lix. 20, 21, 6lhly, 'That God has made a solemn oath to his Church, like that which he made to Noah, that he would not be wroth with her, nor rebuke her,' Isaiah hv. 9, 10, 'that he has promised to be her everlasting light, Isaiah Ix. 18, 19, &c. 'and to set his sanctuary in the midst of her for evermore,' Ezek. xxxvii. 6; all which is inconsistent with her being led astray by damnable errors; and thus the scripture, by plainly giving testimony to the Church and Church authorhy, plainly also gives testimony to the truth of Christ's real presence in the eucharist, which has been so often declared by that authority.
Q,. Besides these arguments from scripture and Church authority, have you any thing else to allege in proof of the real presence?
A. 1st, The authority of all the ancient fathers, whose plain testimonies may be seen in an appendix to a book entitled A Specimen of the spirit of the dissenting teachers, &c. anno I73b.
Secondly, The prepetual consent of the Greeks, and all the orienlal Christians, demonstrated by Monsieur Arnauld and the Abba Renaudot in their books bearing title. La perpatuite de La Foi, &LC. confirmed by the authentic testimonies* of their
* See the testimony of seven archbishops of the Greek Church, Perpttuite, vol. iii. p. 56.9, the testimonies of the archbishops and clerj^y of the isles of the archipelago, &c. p. 572, &.c. of divers ab- bots and reUgious, chap. iv. and v, of four patriarchs of Constanti nople, of the patriarch of Alexandria, and of thirty-five metro, politans or archbishops, anno 1672, chap. vi. p. 623, oftlie Churches of Georgia and Mingrelia, chap. vii. p. 634, of the patriarch of Je- rusalem, and of several other archbishops, abbots, Sec. p. 703. Of Macarius and Neophytus, patriarchs of Antioch, p '723, Sec. of Methodius, patriarch of Constantinople, Reponse generale, p. 151. See also the orthodox confesbion of the oriental Church, signed bv the tour patriarchs and many other bishops, ibidem, p. 138. That the same is the feith of the Armenians, is proved by the testimonies of Haviadour, an Armenian prelate, of Uscanus, bishop of St. Ser-
§ius ; also of David, the patriarch, and other bishops and priesls of le Armenians given at Aleppo, anno, 1668, In the appendix to the tirst volume of the Perpetuiie p. 78, 81, 82. Of James, pa- triarch of the greater Annenia, and many other bishops and pri 'sts. Reponse generale,!. 1, xviii. Of the archbishops of the Armenians in Constantinople, Adrianople and Amasaea, ibid. Of Cruciadorus 6#
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patriarchs, archbishops, bishops, abbots. Sec. by the decrees of their synods * against Cyril Lucar, by the writings of their ancientf and modern divines; and by all their liturgies* and acknowledged by many:}: Protestant witnesses. Now what can be a more convincing evidence of this doctrine's having been handed down by tradition from the Aposdes, than to see all sorts of Christians, which have any pretensions to antiquity, all agreeing in it ?
Thirdly J Both ancient and modern Church history furnish
patriarch of lesser Armenia, with other bishops and priests, anno 672, torn. 3. Perpetuite, p. 774. Of the Armenians of Grand Cairo, anno 1C71. And of several bishops at Ispahan, the same year, ibid. p. 775 and 778. See also in the first and third volume of the Perpetuite and in the Reponse generate, many other attestations of the belief of the Moscovites, Jacobites or Surians,Cophts, Maron- ites and Nestorians, touching the real presence and trans ubstantia- tion.
* See the acts of the synod of Constantinople, under the patriarch Cyril of Beraea, anno 163S. And of the synod under the patriarch Parthenius, anno 1642. And of the synod of Cyprus, anno 1668.
t See (besides the testimonies of the Greek fathers of the first six centuries) Anastasius of Sina, in his Odegos Germanus patriarch of Constantinople, in his Theoria, St. John Damascene, Orat. 3 de Imaginibus, Lib. 2. Parallel, c. 5. L. 4. Fidei Orthodoxoe, c. 13. The second Council of Nice, of 350 bishops. Act fi.Elias Cret. Comment in Orat. 1. St. Greg. Naz. Nicephonis, Patriarcli of Constantinople, Antirhetico 2. Theodorus Studites, Antirh;,'tlco 1. Num. 10. Theo- phylactus ad Cap. 26. Sainonus, Bishop of Gaza, in Discept. contra Achiiiet Saracenum, Nicholas, of Methone, de Corp. et San^^. Christ. Nicholas Cabasilas, Mark of Ephesus and Bossarion; qui omnes in suis opusculis, says Bishop Forbis de Each. L. i c 3, apertissiind 2\ansubsiaatiatioiiem confiteniur. Jeremias Patriarcha, in Resp. 1 and 2 ad Lntlieranos. Gabriel Philadelph. de Sacrament. The Greeks of Venice, in Resp. ad Cardinal. Guis. Ajjapius, &.c. See also in the two additional volumes of Renaudot to the Perp^tuit6 de la Foi, &.C. the concurrent testimonies of the divines of the othei oriental sects, and of all their litur^^ies.
X Sir Edwin Sandy's relation of the Rehgions of the West, p. 233. Dr. Potter's Answer to Charity mistaken, p. 225. Bishop Forbes de Euch. L. 1. c. 3. p. 412. Crutius in Germauio-grcecia. L. 5. p. 226. Danawerus, L. de Eccles. Gra^c. hodierna, p. 46, &lc. Hence Dr. Philip Nicholai a Protestant, in his first book of the Kingdom of Christ, p. 22, writeth thus: "Let my Christian readers be assured, that not only the Churches of the Greeks, but also the Russians, and the Georgians, and the Armenians, and the Indians, and the Ethio- pians, as many of them as believe in Christ, hold tlie true and real presence of the body and blood of the Lord, See."
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US with many instances of miracles the best attested, which from time to time have been wrought in testimony of this same truth : of which in divers parts of Christendom there are stand- ing monuments to this day. It would be too tedious to de- scend to particulars, and so much the less necessary, because all the miracles of Jesus Christ himself, as they prove that he could not be a liar, so they demonstrate that what he gives us in this sacrament is verily and indeed his body and blood, as he has so clearly told us.
SECTION. IV. Transubstantiation proved. Objections answered,
a. What do you understand by transubstantiation'?
A. That the bread and wine in the blessed sacrament are truly, really, and substantially changed by consecration into the body and blood of Christ.
Q,. In what then does the catholic doctrine of transubstan- tiation differ from the consubstantialion maintained by the Lutherans?
A. It differs in this, that Luther and his followers maintain the real presence of the body and blood of Christ in the bread and wine, or with the bread and wine : whereas the Catholic Church believes that the bread and wine are converted into the body and blood of Christ, so that there remains nothing of the inward substance of the bread and wine after consecration, but only the outward appearances or accidents.
Q,. How do you prove this transubstantiation?
A. First, From the texts of scripture above quoted, es- pecially from the words of the institution, St. Matt. xxvi. 26. &,c. and from the words of Christ, St. John vi. 51, &.c. for our Lord, when he first gave the blessed sacrament, did not say, "In this, or with this, is my body and blood:" but he said, "this is my body, and, this is my blood." Neither did he say, St. John vi. 51, "in the bread that I will give, will I give you my flesh,', &c. but he said, "the bread that I will give is my flesh, which I will give for the life of the world.
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Secondly, From the tradition of the ancient fathers, whose doctrine may be seen in tlie books above quoted.
Thirdly, From the authority and decisions of the Church of God in her general councils of Lattran, Constance, and Trent.
And indeed, supposing that the words of Christ, in the in- stitution of the blessed sacrament are to be taken according to the letter, as both Catholics and Lutherans agree, the most learned Protestants have often urged against Luther and his followers, that the Catholic transubstantiation is more agreea- ble to the letter of Christ's Avords, than the Lutheran con- Bubstantiation. See the bishop of Meaux's Histoire des Varia- tions, L. 2. Num. 31, 32, 33.
d. But does not St. Paul, 1 Corinth, x. and xi, speaking of the sacrament after consecration, call it bread?
A. He does J and so do we, 1st, because it is the bread of life, the food and nourishment of the soul: 2dly, because it still retains the qualities and accidents of bread, and has the whole outward appearance of bread; and therefore, according to the scripture phrase is called bread, as angels appearing in the shape of men, are oftentimes in scripture called men. See St. Luke xxvi. 4, Acts i. 10, Sec. 3dly, Because it was consecrated from bread, and therefore, according to the method of speak- ing usual in scripture, is called bread, because it was made from bread; as man is called dust. Gen. iii. 19, because made out of dust: and the serpent is called a rod, Exod. vii. 12, be- cause made from a rod, &c.
Besides, we have two very good interpreters, that inform us what this bread is, of which St. Paul is there speaking, viz. the same Apostle Avhen he tells us, 1 Cor. x, 16, that 'the bread which we break, is it not the partaking of the body of the Lord?* and our Savior himself, when he tells us, St. John vi. 52, 'The bread which I will give, is ray flesh for the life of the world.'
Gl". But what will you say to our Savior's calling the sa- crament the fruit of the vine, St. JNIatt. xxvi. 29?
A. If it were certain our Savior had so called the consecrated wine of the blessed sacrament, it would prove no more than
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St. Paul's calling the other kind bread; that is, it would only show that the name of wine, or the fruit of the vine, might be given to it, from having the accidents and appearance of wine, and having -been consecrated from wine. But there is all the reason in the world to think, that this appellation of the fruit of the vine was given by our Savior, not to the consecrated cup or chalice, but to the wine of the paschal supper, which they drank before the institution of tlie sacrament; this appears evident from St. Luke, who thus relates the whole manner, chap. xxii.
Ver. 14. 'And when the hour was come, he sat down, and the twelve apostles with him.'
15. * And he said to them: With desire I have desired to eat this pasch with you, before I suffer.'
16. *'For I say to you, that from this time I will not eat it, till it be fulfilled in the kingdom of God.'
17. 'And having taken the chalice, he gave thanks, and said: Take, and divide it among you.'
18. For I say to you, that I will not drink of the fruit of the vine, till the kingdom of God come.'
19. 'And taking bread, he gave thanks, and brake, and gave to them, saying: This is my body which is given for you: Do this for a commemoration of me.'
20. 'In like manner the chalice also, after he had supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you.'
21. 'But yet, behold, the hand of him that betrayeth me is with me on the table,' Slc.
Where it is visible, that it was not the sacramental cup, but that which was drunk with the passover, to which our Savior gives the name of the fruit of the vine.
Q,. But if the bread and wine do not remain after consecra- tion, what then becomes of them?
A. They are changed by the consecration into the body and biood of Christ.
Q,. How can bread and wine be changed into the body and blood of Christ J
A. By the Almighty power of God, to whom nothing is
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hard or impossible, who formerly changed water into blood, and a rod into a serpent, Exod. vii. and water into wine, St John ii. and who daily changes bread and wme by digestioa into our body and blood.
Q,. But do not all our senses bear testimony, that the bread and wine still remain?
A. No, they only bear testimony that there remains the co- lor and taste of bread and wine, as indeed there does : but as to the inward substance, this is not the object of any of the senses, nor can be perceived by any of them.
Q,. Are not our senses then deceived in this case?
A. Properly speaking they are not, because they truly repre- sent what is truly there, viz. the color, shape, taste, &c. of bread and wme. But it is the judgment is deceived when upon account of this color, shape, taste, &,c. it too hastily pro- nounces, that this is bread and wine.
Q,. But are we not sufficiently. authorized, by the testimony of the senses, to make a judgment of a thing's being in effect, that which it has all the appearance of?
A. Regularly speaking we are, when neither reason nor di- vine authority interposes itself, to oblige us to make anolhei judgment. And thus the miracles and resurrection of Christ were demonstrated to the apostles by the testimony of their senses. But the case would have been altered had God him- self assured them that what appeared to be flesh and bones, was indeed another thing: for in such a case they ought cer- tainly to have believed the testimony of God, rather than theii own senses.
d. Can you give me any instances in which the testimony of man's senses has represented one thing, and the divine aa thority of God's word has assured us, that it was not indeed what it appeared to be, but quite another thing?
A. Yes, we have many such instances in scripture; as when angels have appeared in the shape of men, Gen. xix. St. Matt xxviii. St. Mark xvi. &c. and the Holy Ghost, in the shape of a dove, St Luke iii. 22, &c.
Q,. Is there not then any of our senses that we may trust
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to, in relation to the judgment that we are to make concerning the inward part of the sacrament of the eucharist?
A. Yes, we may safely trust to the sense of hearing; which informs us by the word of God, and the authority of the Church of God, that what appears to be bread and wine in this sacra- ment, is indeed the body and blood of Christ; now faith comes by hearing, saith St. Paul, Rom. x. 17, and hearmg by the word of God.
Q,. But if the substance ot the bread and wine be not there, what is it then that gives nourishment to our bodies, when we receive this sacrament?
A. This sacrament was not ordained for the nourishment of the body, but of the soul: though I do not deny but the body also is nourished, when we receive the blessed eucharist, not by the substance of bread and wine, which is not there, nor by the body and blood of Christ, which is incorruptible, and therefore cannot be digested for our corporal nourishment; but by the quantity and other accidents of the bread ajid wine (if with the Aristotelian philosophers you suppose them really distinguished from matter and substance), or by another sub- stance, which the Almighty substitutes, when by the ordinary course of digestion the sacramental species are changed, and the body and blood of Christ cease to be there.
Q,, But how can the accidents of bread and wine remain without the substance?
A. By the Almighty power of God : which answer if it sa- tisfy you not, I remit you to the Cartesian philosophers, who will tell you, that as the body and blood of Christ, in the sa- crament are contained precisely in the same circumscription and dimensions as the bread and wine were before the conse- cration, it follows of course that they must affect our senses in the same manner: now color, taste, Stc. according to modern philosophy are nothing but the affections of our senses. See Purchot, Part 1. Phys. 2 Sect. 5. cap. 1.
Gl. How can the whole body and blood of Christ be con- tained in so small a space as that of the host: nay, even in the smallest sensible particle of it?
A. By the saine Almighty power by which a camel can pass
72 THE CATHOLIC CHRISTIAN, SlC.
through the eye of a needle: with men this is impossible, says our fcJavior, St. Matt. xix. 26, and St. Mark x. 27, ' but not with God ; for, with God all things are possible.'
Q,. How can the body of Christ be both in heaven, and ai the same time in so many places upon earth?
A. By the same Almighty power of God, which we pro. fess in the very first article of our creed, when we say, 'I be- lieve in God the Father Almighty.' So that it is a question better becoming an Infidel than a Christian to ask. How this can be? when we are speaking of a God to whom nothing is impossible; and who would not be God indeed, if he could not do infinitely more than we can conceive. It is like the Jewish question, St. John vi. 52. 'How can this man give us his flesh to eat?' As if the power of God were not as incompre- hensible as himself; and as if it were not worse than madness for week mortals to pretend to fathom this immense depth of the power of the Almighty, by the short fine and plummet of human reason.
Q.. But is it not an evident contradiction for the same body to be at once in two places ?
A. Not at all; no more than for one God to subsist in three distinct persons; or one person in two natures; or one soul to be at once both in the head and in the heart, or two bodies to be at once in the self-same place; as when Christ's body came into the disciples, the doors being shut, St. John xx. 26, or the same body, after having returned to dust, to be many ages after restored at the resurrection.
Q,. How do you prove there is no evident contradiction in any of all these things?
A. Because thousands of as good philosophers and divines as any are, cannot see any such contradiction: which is a plaia demonstration there is no evidence in the case; and conse- quently, it would be the highest rashness to deny the possibility of these thuigs to the power of the Almighty.
Q,. But what need was there that Christ should leave us his real bodv and blood in this sacrament; smce without this real presence, he might have bequeathed the self-same graces to our souls?
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A. He might indeed, if so he had pleased; as he might also have brought about the salvation of mankind, if he had so pleased, without becoming man himself and dying upon a cross for us : but he chose these wondrous ways as most suitable to his love, and most proper to excite us to love him. And who shall presume to call him to an account why he has conde- scended so far?
Q.. But are not the body and blood of Christ liable to be hurt and abused in the sacrament?
A, The body and blood of Christ is now immortal, impass- ible, and incorruptible, and consequently not liable to be hurt,. nor divided, nor corrupted; though it may be said indeed, to be abused by the unworthy communicant; and upon that ac- count St. Paul, 1 Cor. xi. 27, says, that such a one is ''guilty of the body and blood of Christ:' but this abuse no more hurts the immortal body of Christ, than this or any other crime caa hurt or violate his divinity.
SECTION V. Of the Bread and Wine made use of in this Sacrament.
d. What kind of bread does the Church make use of for the sacrament of the eucharist?
A. The Church of Rome makes use of wafers of unleaven- ed bread ; that is, of bread made of fine wheaten flour with no other mixture but pure water.
Q,. Why does not the Church make use of common bread for this sacrament .^
A. Because she follows the example of Christ, who at his last supper, when he first instituted and gave the blessed sacra- ment to his disciples, made use of unleavened bread.
Q,. How do you prove that?
A. I prove it, because the day in which Christ first gave the blessed sacrament, was, according to St. Matt. xxvi. 17, St.. Mark xiv. 12, and St. Luke xxii. 7, *the first day of unleaven- ed bread.' Now upon that day, and for the whole following week, there was no other bread to be found in Israel: and it 7
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was even death to use any other but unleavened bread, as we learn from Exod. xii. 15. 'Seven days shall ye eat unleaven- ed bread, even the first day ye shall put away leave out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel;' ver. 19, 'SeVendays shall there be no leaven found in your houses,' Sec. So that it is plain that our Savior made use of unleavened bread at his last supper, and that there was no other bread used at that time.
d. Is there any other reason why we should prefer unlea- vened bread.
A. Yes, unleavened bread is an emblem or symbol of sin- cerity and truth. Hence St. Paul admonishes us, 1 Cor. v. 7, and 8," to purge out the old leaven of mahce and wicked- ness, and to feast with the unleavened bread of sincerity and truth.'*
Q,. What kind of wine do you make use of for this sacra- ment?
A. Wine of the grape, with which by apostolical tradition we mingle a little water.
Q. Has the practice of mingling water with wine been al- ways observed from the apostles' days?
A. It certainly has, and that throughout the whole church: see St. Justin, Apolog. 2. St. Jrenceus, L 5. c. 2. St. Cyprian, Epistola 63, ad Ccecilium, S^x.
Q, Did Christ, when he gave the cup to his disciples, min- gle water with wine?
.A. It is probable he did: though the scripture nehher men- Gons the water nor the wine : but only speaks of his giving them the cup. However, the ancient and universal practice of the Church in all probability comes originally from the example of Christ.
d. Is there not some mystery or secret meaning in the min- gling the water whh the wine in the chalice 1
A. Yes, it represents to us, first the union of the human and divine nature in the person of the Son of God ; 2dly, the union of the faithful with Christ their head, odly, the water and blood that flowed from the side of Christ.
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Q,. Why did our Lord appoint bread and wine for the matter of this sacrament?
A. 1st, Because bread and wine being most nourishing to the body, were the most proper to represent the grace of this sacrament, which is the food and nourishment of the soul. 2dly, Because bread and wine are both composed of many in- dividuals (vis. grains or grapes), made one by a perfect union of tliem all; and therefore, as the holy fathers take notice, are a most proper type or symbol of Christ's mystical body the Church, and of that unity which our Lord would recommend to the faithful by this sacrament — According to that of St Paul, 1 Cor, X. 17, *We being many are one bread, and one body, for jve are all partakers of that one bread.'
Q,. What other things are signified or represented by the outward forms of bread and wine in this sacrament?
A. They are chiefly designed to signify or represent to us three things ; the one now past, viz. The passion of Christ, of which they are the remembrance : another really present, viz. the body and blood of Christ, of which they are the veil : a third to come, viz. everlasting life, of which they are the pledge.
SECTION VL Of Communion of one Kind.
d. Why do not the faithful in the Catholic Church receive under the form of wine, as well as under the form of bread?
A. The Catholic Church has always looked upon it to be a thing indifferent, whether the faithful receive in one kind or both; because she has always believed that they receive Jesus Christ himself, the fountain of all grace, as much in one kind as in both : but her custom and discipline for many ages has been to administer this sacrament to the laity, only in one kind, viz. under the form of bread, by reason of the danger of spill- ing the blood of Christ, if all were to receive the cup, which discipline was confirmed by the general Council of Constance
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in opposition to the Hussites, who had the rashness to con- demn in this point, the practice of the universal Church.
Q,. Did the Cathohc Church never allow of the communion in both kinds ?
A. She did, and may again, if she pleases; for this is a matter of discipline, which tlie Church may regulate or alter, as she shall see most expedient for the good of her children.
Q,. What do you mean, when you say, this is a matter of disciphne; I thought communion of one kind had been looked upon in the Cathohc Church as a matter of faith?
A. You must distinguish in this case between that which is of faith, and that which is of discipline only. It is a matter of faith, that under one kind we receive Christ whole and en- tire, and the true sacrament; and that there is no command of Christ for all the faithful to receive in both kinds: so far both is and ever was the faith of the Catholic Church; for her faith is unalterable. But then, whether the blessed sacrament should actually be administered to the laity in one kind or in both, that is to say, what is most proper or expedient for the Church to practice or ordain in this particular, considering the circumstances of time, place, &c.; this is what I call a matter of discipline, which may be different in diilerent ages, without any alteration of the faith of the Church.
Q,. But did not Christ command the receiving in both kinds, St. Matt. xxvi. 27, 'Drink ye all of it?'
A. These words were addressed to the twelve Apostles, who were all that were then present; and the precept was by them all fulfilled ; ' And they all drank of it.' St. Mark xiv. 23. Now it is certain that many things were spoken in the gospel to the Apostles in quality of pastors of the Church, which were not directed to the laity; as when they were commissioned to preach and baptize, St. Matt, xxviii. 19, 20, and to absolve -sinners, St. John xx. 22; and upon this very occasion to do what Christ had done; that is, to consecrate and administer this sacrament in remembrance of him, St. Luke xxii. 19. And consequently, it is no argument that all are obliged to drink of the cup, because Christ commanded all the Apostles to drink of it; no more than that all are obligfed to consecrate
THK CATHOLIC CHRISTIAN, &C. 77
the sacrament, because Christ commanded all the Apostles to do it. For both these commands were delivered at the same time, upon the same occasion, and to the same persons.
Q,. But why should the Apostles, and their successors, the bishops and priests of the Church, be commanded to drink of the cup rather than the laity ? Or why should Christ, at the first institution of the sacrament, consecrate and give it in both kinds, if all Christians were not always to receive it in both kinds?
A. To satisfy both these queries at once, you are to take no- tice that the blessed eucharist, according to the faith of the Cathohc Church, and as we shall show hereafter, is a sacrifice as well as a sacrament; and of this sacrifice, by the institution of Christ, the Apostles, and their successors, the bishops and priests of the Church, are the ministers; whom he has com- manded to offer it in remembrance of his death, St. Luke xxii. 19. Now this sacrifice in remembrance of Christ's death, for the more lively representing the separation of Christ's blood from his body, requires the separate consecration of both kinds, and therefore the priests, that are the ministers of this sacrifice, receive at that time in both kinds, and Christ, in the first in- stitution of this sacrifice, consecrated and gave both kinds, de- signing without doubt that it should be so received, at least by the ministers.
Q,. But why should not the nature of the sacrament as much require both kinds to be received by all, as the nature of the sacrifice requires both kinds to be consecrated?
A. Because the nature of the sacrament consists in being the sign and cause of grace; now under either kind there is both a sufiicient sign of grace, viz. of the nourishment of the soul,, and at the same time the fountain and cause of all grace, by the real presence of Christ, in whom are locked up all trea- sures of grace: so that the nature of the sacrament sufficiently subsists in either kind. But the nature of the sacrifice particu- larly requires the exhibltmg to God, the body and blood of his Son, under the veils that represent the shedding of his blood, and his death ; and therefore, the nature of the sacrifice re quires the separate consecration of both kinds; which being. 7*
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consecrated, must be received by some one, and by no one more properly than by the minister.
Q. Does not Christ say, St. John vi. 53, ^Except ye eat ofj the flesh of the Son of man, and drink his blood, ye shall not have life in you?'
A. He does : and in the same chapter, ver. 57, 58, he tells us, ' He that eateth me, even he shall live by me; and, he that eateth of this bread, shall live for ever.' Which texts are easi- ly reconciled, if we consider, that according to the Catholic doctrine, and according to the truth, whosoever receives the body of Christ, most certainly receives his blood at the same time; since the body, which he receives, is a Hving body (for Christ can die no more, Rom. vi. 9), which cannot be without" the blood. There is no taking Christ by pieces; whoever re- ceives him, receives him whole.
Q. But are not tlie faithful deprived of a great part of the grace of this sacrament, by receiving only in one kind?
A. No: because the grace of this sacrament being annexed to the real presence of Christ, who is the fountain of all grace; and Christ, being as truly and leally present in one kind as in both, consequently he brings with him the same grace to the soul, when received in one kind, as he does when received in both.
Q,. Is it not then a privilege, granted to the priests above the laity, to receive in both kinds ?
A. No. Their receiving in both kinds, as often as they say Mass, is no privilege, but the consequence of the sacrifice -which they have been offering, as you may gather from what I have told you already : For, as for other times, when they '^are not saying Mass, no priest, bishop or pope, even upon his •death-bed, ever receives otherwise than in one kind.
Q,. Have you any thing more to add in favor of commu- nion in one kind ?
A. Yes; 1st. That the scripture in many places, speaking of the holy communion, makes no mention of the cup. See St. Luke xxiv. 30, 31 ; Acts ii. 42, 46; xx. 7; 1 Cor. x. 17 2dly, That the scripture promises life eternal to them that re- ceive in one kind, St. John vi. 51, 57, 58. 3dly, That tlie an
THE CATHOLIC CHRISTIAN, &C. 79
cient Church most certainly allowed of communion in one kind, and practised it on many occasions. See TertuUian, L 3, ad Uxorem, c. 5. St. Denys of Alexandria, Epist. ad Fa- bium Antioch, recorded by Eusebius, L. 6. Histor. c, 34. St. Cyprian, L. de Lapsis. St. Basil, Epist. 269. St, Ambrose de Satyro Fratre. Paulinus in Vita Ambrosii, &c. 4thly. That many learned Protestants have acknowledged, that there is no command in scripture for all to receive in both kinds. See Luther in his epistle to the Bohemians. Spalatensis de Rep. Eccles. L. 5, e. 6. Bishop Forbes, L. 2 de Eucharist, c. 1, 2. White, bishop of Ely, Treatise on the Sabbath, p. 79. Bishop Montagu. Orig. p. 79.
Q,. But what would you say further to a scrupulous soul, which, through the prejudice of a Protestant education, could not be perfectly easy upon this article?
A. I should remit such a person to the Church and her au- thority, and to all those divine promises recorded in scripture, by which we are assured, that in hearing the Church and her pastors, we are secure; that Christ and his Holy Spirit shall be always with them, to guide them into all truth ; and that the gates of hell shall not prevail against his authority. So that a Christian soul has nothing to fear, in conforming herself to the authority and practice of the Church of God; but very, much in pretending to be wiser than the Church, or making a scruple to hear and obey her spiritual guides.
SECTION VII.
Of the Manner of Administering this blessed Sacra- ment :^ of Devotion before and after Communion: of the Obligations of receiving it; and of its Effects.
Q.. In what manner is the blessed eucharist administered to the people?
A. After the communion of the priest in the Mass, such of the people as are to communicate, go up to the rail before the altar, and there kneel down; and taking the towel, hold it be-
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fore their breasts, in such manner, that if, in communicating, it should happen that any particle should fall, it may not fall to the ground, but be received upon the towel. Then the clerk, in the name of all communicants, says the Confiteor, or the general form of confession, by which they accuse themselves of all their sins to God, to the whole court of heaven, and re- quest the prayers and intercession of both the triumphant and militant Church. After which the priest turning towards the communicants, says :
*May the almighty God have mercy on you, and forgive you your sins, and bring you to everlasting hfe. Amen.'
'May the almighty and merciful Lord grant you pardon, absolution and remission of all your sins. Amen.'
Then the priest, taking the particles of the blessed sacrament, which are designed for the communicants, and holding one of them, which he elevates a little over the pix or paten, pro- nouncing the followmg words: ' Ecce Agnus Dei,'' &c. that is, 'Behold the Lamb of God: behold he who taketh away the sins of the world.' Then he repeats three times, ' Domine non mm digniis,^ &c. that is, 'Lord, I am not worthy that thou shouldst enter under my roof: speak but only the word, and my soul shall be healed.' After which he distributes the holy communion, making the sign of the cross with the consecrated particle upon each one, and saying to each one, ' Corpus Domv- 7iinostri,' &c. ' The body of our Lord Jesus Christ preserve thy soul unto life everlasting. Amen.'
Q,. In what manner is the blessed sacrament administered lo the sick ?
A. The Catholic Church has always practised the reserving some consecrated particles of the blessed eucharist for conv- municatmg the sick; and where she enjoys free exercise of religion, takes care that this blessed sacrament be carried to them with a religious solemnity, attended with lights, 8lc. When the priest comes in the chamber where the sick person lies, he says, * peace be to this house.' Answ. *And to all that dwell therein,' Then setting down the pix with the blessed sacrament upon the table, which must be covered with a clean linen cloth, he takes holy water and sprinkles the sick
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person and the chamber, saying, 'Asperges,' &c. •'Thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed : thou shalt wash me, and I shall be made whiter than snow.' Psal. 1. 'Have mercy on me, O God, according to thy great mercy. Glory be to the Father,' Slc. Then he again repeats the Anthem, ''Thou shalt sprinkle me,' &c. After which he adds, ' Our help is in the name of the Lord.' Answ. Who made heaven and earth. Priest. O Lord hear my prayer. Answ. And let my cry come unto thee. Priest. The Lord be with you. Answ. And with thy spirit. Priest, Let us pray.
THE PRAYER.
O Holy Lord, Almighty Father, everlasting God, graciously hear us ; and vouchsafe to send thy holy angel from heaven, to guard, to cherish, protect, visit, and defend all that dwell in this habitation, through Christ our Lord. Amen.
Then the priest coming to the sick person, endeavors to dis- pose him, and to prepare him for receiving the blessed sacra- ment j and, if he has any sin upon his conscience, hears his confession, and absolves him. After which the sick person, or some other in his name, says the Confiteor; and the priest says, 'May the Almighty God have mercy on thee,' Sec. as above. '^Behold the Lamb of God,' &c. *Lord I am not worthy,' &c. And in givmg the blessed sacrament, if it be by way of Viaticum, or preparation for death, he says, * Receive brother (or sister) the Viaticum of the body of our Lord Jesus Christ, who may guard thee from the wicked enemy, and bring thee to everlasting life. Amen.' But if the sick person be not in danger of death, the priest, in giving the blessed sac- rament, pronounces the usual form: 'May the body of our Lord Jesus Christ preserve thy soul to hfe everlasting. Amen.
After which the priest says the following prayer:
O holy Lord, Almighty Father, Eternal God, we beseech thee with faith, that the sacred body of our Lord Jesus Christ thy Son may be available to this our brother (or sister) that has received it as a medicine to eternity, both for body and soul; through the same Lord Jesus Christ thy Son, who liveth and
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reigoeth with thee in the unity of the Holy Ghost, for ever and ever. Amen.
Then, if there remain in the pix any other particles of the blessed sacrament, the priest gives the benediction thefew^ith to the sick person : otherwise he pronounces the jsual blessing, making the sign of the cross, and saying, * May the blessing of Almighty God, the Father, and the Son, and the Holy Ghost descend upon thee, and remain always with thee. Amen."
Q,. In what disposition of soul is a person obliged to be, in order to receive worthily the blessed sacrament?
A. He is obliged to be in the state of grace, and free at least from the guilt of mortal sinj that is to say, from the guilt of any wilful transgression in any matter of weight, of the com- mandments of God, or his Church. The reason of this is, because, a soul that is under the guilt of mortal sin is an ene- my to God, and a slave to the devil; and therefore it would be a grievous crime for a soul in that state to presume to receive the body and blood of Christ, which, according to the doctrine of St. Paul, 1 Cor. xi. 29, would be receiving damnation to herself.
Q,. "What then is a person to do in order to prevent so great an evil ?
A. St. Paul tells you, 1 Cor. xi. 28, that he is to ' try him- selfj' that is, to search and examine diligently his own con- science before he ventures to approach to this blessed sacrament.
Q.. And what, if upon examination, he finds his conscience charged with any weighty matter?
A. He must take care to discharge it in the manner that Christ has appointed, viz. by a hearty repentance and sincere confession ; laying open the state of his soul to those sacred judges to whom Christ said, St. John xx. 23. ' Whose sins you shall forgive, they are forgiven; and whose sins you shall retain, they are retained.'
Gt. What else is required of a person that is to receive the blessed sacrament?
A. He must be fasting, at least from midnight; for so the Church commands, agreeable to a most ancient and apostohcal
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tradition. So that if through inadvertance a person has taken any thing, though it were no more than one drop or crumb, after twelve o'clock at night, he must by no means receive that day J it would be a crime to attempt it.
Q,. Is there no exception from this rule ?
A. Yes, the case of danger of approaching death is except- ed; for then persons are permitted to receive the blessed sacra- ment by way of Viaticum, though they are not fasting.
Q,. What kind of devotion do you recommend to a Christian that is preparing himself for the holy communion ?
A. Besides the clearing his conscience from sin by a good confession, I recommend to him, 1st, To think well on the great work he has in hand, to consider attentively who he is, and who it is that he is preparing to receive, and earnestly to beg of God to make him worthy. 2dly, To propose to him- self a pure intention, viz. the honor of God, and tlie health of his own soul; and in particular, that by worthily receiving Christ he may come to a happy union with him, according to that of St. John vi. 56, *He that eateth my flesh, and drink- eth my blood, dwelleth in me, and I in him.' 3dly, To me- ditate on the sufferings and death of his Redeemer, in compli- ance with that command of our Lord, St. Luke xxii. 19, * Do this in remembrance of me.' 4thly, To prepare himself by acts of virtue, more especially of faith, love, and humility ; that so he may approach to his Lord with a firm belief of his real presence in this sacrament, and of his death and passion; with an ardent affection of love to him who has so much loved us, and with a great sentiment of his own unworthiness and sins, joined with a firm confidence in the mercies of his Redeemer.
Q,. What ought to Ix? a Christian's behavior at the time of receiving this blessed sacraraenl?
A. As to the interior, he ought to have his soul at that time full of the sentiments we have just now mentioned of faith, love and humility. And as to the exterior, he ought to have his head erect, his eyes modestly cast down, his mouth mode- rately open, and his tongue a little advanced on his under-lip, that so the priest may conveniently put the sacred host on his tongue which he must gently convey into his mouth, and af
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ter havipg moistened it for a moment or two on his tongue, swallow It as soon as he can, in all which he is carefully to avoid, 1st, The putting his mouth to the towel; 2dly, The chewing with his teeth, or raising the host to the roof of his mouth; 3dly, The letting the sacred particle quite dissolve in his mouth; 4thly, The spitting soon after communion. But if the particle should happen to stick to the roof of his mouth, let him not be disturbed, nor put his finger in his mouth to re- move it; but gently remove it with his tongue as soon as he can, and so convey it down.
Q,. What devotion do you recommend after communion?
A. 1st, Adoration, praise and thanksgiving, in order to welcome our dear Savior upon his coming under our roof. Here then let the soul cast herself at the feet of her Lord : let her, like Magdalen, wash them in spirit with her tears : or, if she dares presume so high, let her embrace him with the spouse in the Canticles, and say, *I have found him whom my soul loves; I wiM hold him, and shall not let him go.' Let her. like the royal prophet, invite all heaven and earth to join with her in praising her Lord ; and let her excite all her powers to welcome hira. 2dly, I recommend to the devout communicant to make a present or offering to Christ, in return for his having given himself. The present that he expects, is our heart and soul, which, with all its faculties, ought on this occasion to be offered and consecrated to our Lord. 3dly, At this time the soul ought to lay all her necessities before her Redeemer, and not neglect so favorable a conjuncture of suing for his mercy and grace, both for herself and the whole world; for those more especially whom she is in particular obliged to pray for: and above all things let her pray, that nothing in life or death may ever separate her from the love of him whom she has here received, and chosen for her Lord and spouse for ever.
Q.. What do you think of those that spend httle or no time in recollection and devotion after communion?
A. I think they put an affront upon Christ, in so quickly turning their backs upon him; and that they wrong their own souls, which by this neglect are robbed of those graces and
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comforts which they would have received, if they had staid in His company.
Q. Have you any thing more to recommend after com- munion?
A. I have this to recommend with regard to the whole fol- lowing day, that a person take care to be more than ordinarily recollected, and very much upon his guard against the snares of the enemy, who is never more busy than upon this occasion to fling some temptation or provocation in a Christian's way, by which he may disturb the soul, and rob her of the treasurt which she has received; and therefore it behoves Christians to be cautious against this wicked enemy and all his strata- gems, lest by putting us into a passion, or otherwise drawing us into sin, he quickly put Christ out of our souls.
If you desire to be more perfectly instructed in what relates to this blessed sacrament, and the devotion that is proper be- fore and after communion, I refer you to Father Lewis de Granada's Memorial of a Christian Life, book IIL Dr. Go- binet's second volume of the Instruction of Youth; or Mr. Gother's httle book of Instructions and Devotions for Confes- sion and Communion.
Q,. Are all Christians that are come to the years of discre- tion, under an obligation of receiving this sacrament?
A. They certainly are, 1st, By a divine precept or com- mandment of Christ, St. John vi. 54, * Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you.' Which precept obliges to the receiving sometime at least in our life, and at our death. 2dly, By a precept or commandment of the Church published in the great Council of Lateran, anno 1215: by which all the faithful are obliged to receive at least once a year, and that within the Easter-time (which begins on Palm- Sunday and lasts till Low- Sunday), except the person, by the advice of his Pastor, should, for some just reason, be permitted to put off" his communion till another time.
€1. What is the penalty imposed by this council on such as neglect their Easter communion?
A. The council orders that such offenders should be excluded 8
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tlie Church, and, if they die in this transgression, be deprived of Christian burial.
Q,. Are persons then actually excommunicated that neglect their Easter communion ?
A. No, they are not, till superiors pronounce the sentence of excommunication against them: because the council does not actually inflict this penalty, but only orders or authorises the mflicting of it.
Q,. If a person has passed by the time of Easter, or was hmdered from communicating at that time, is he obliged to communicate afterwards, as soon as he can ?
A. Yes, he is; at least if you speak of one that has been a whole year without communicating; for the Church precept obhges to the receiving at least once a year. For the same reason, a person that has not been at communion within a year, and foresees that he shall be hindered at Easter, ought to anticipate his Paschal communion, by receiving before- hand.
Q. And what if a person has made a sacrilegious com- munion at Easter, has such a one satisfied the precept of the Church ?
A. No, certainly. (See the 55th proposition condemned by Innocent XI). And therefore such a one remains obliged to communion, in the same manner, as if he had not communi- cated at all.
d. At what agp are Christians obliged by the precept of the Church to communicate?
A. As soon as they come to the years of discretion, as it is expressed in the Council of Lateran: that is, when they have that perfect use of reason, and are so well instructed in their duty as to be able to discern the body of the Lord, and to re- ceive it with due reverence and devotion. ' Now this happens in some earlier, in others later: but seldom earlier than about ten years of age.
CI. But vThat if a child, that is between seven and ton years of age, should be in evident danger of death 7
A. Many divines are of opinion, if such a one be come to the use of reason (which is commonly presumed after seven
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years of age) that he may, or even ought to receive, because oi' the command of Christ, St. John vi. 54. So Suarez, Na varrus. &,c.
Q,. What are the effects of this blessed sacrament m the worthy receivers ?
A. It is the food, nourishment, strength and life of the soul, by supplying it with sanctifying grace, by repairing its forces, by arming it against its passions and concupiscences, by main- taining it at present in the life of grace, and bringing it to life and glory everlasting: according to that of St. John vi. 51, *The bread that I will give is my flesh, for the life of the world j' and ver. 58, *He that eateth of this bread, shall hve for ever.'
SECTION VIII.
Of the TVorship of Christ in this Sacrament: and also of Benedictions and Processions.
Q,. What kind of honor is due to this blessed sacrament?
A. Divine honor and adoration, inasmuch as it contains truly and really the divine person of Jesus Christ, the Son of God; who, as he is truly God, ought most certainly to be adored, wheresoever he is.
Q,. Is there no danger of idolatry in this practice?
A. No, certainly; because this honor is not paid to the out- ward veil, or the sacramental signs, but to Jesus Christ, who lies hidden there: now Jesus Christ is no idol, but the true and living God.
Q. But if the doctrine of the real presence and transubstan- tiation should not be true, should we not then at least be guilty of idolatry?
A. We are as positively certain, by divine faith, of the truth of the doctrine of tne real presence, and of transubstantiation, as Protestants can be of the divinity of Jesus Christ; and there- fore we are as much out of the reach of the danger of idolatry, m worshipping Christ in this sacrament, as they are in wor- shipping him in heaven. I shall add, for their further satisfao
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tion, that some of their best diviaes have discharged us from all danger of idolatry, in worshipping Christ in this sacrament j as they may find in Dr. Jeremy Taylor's Liberty of Prophesy- mg, sect 20, numb. 26, and Mr. Thorndike's Just Weights and Measures, ch. 19, p. 125. Dr. Taylor's words on this subject deserve to be remarked. He writes as follows, ' Idolatry is a forsaking the true God, and giving divine worship to a creature, or to an idol; that is, to an imaginary God — Now it is evident that the object of their (the Cathohcs) adoration, in the blessed sacrament, is the only true and eternal God,hypostatically joined with his holy humanity, which humanity they beheve actually present, under the veil of the sacramental signs. And if they thought him not present, they are so far from worshipping the bread in this case, that themselves profess it idolatry to do so. Which is a demonstration that their soul has nothing in it that is idolatrical ; the will has nothing in it but what is a great enemy to idolatry; and nothing burns in hell but proper will.' So far this learned Protestant prelate.
Q,. Why does the Cathohc Church reserve the blessed sacrament in her churches ?
A. She reserves the blessed sacrament in tabernacles upon her altar, partly that she may have it there to carry to the sick at all hours, whenever they shall be in need of it; and partly for the comfort of her children, who by this means have Jesus Christ always amongst them, and may come when they please to visit him. This custom of reserving the blessed sacrament, is as ancient as Christianity, as appears from the most* certain monuments of antiquity. And it is upon account of the blessed sacrament, reserved in the tabernacle, that a lamp hangs before the altar to burn there day and night, and that we kneel as often as we pass before the tabernacle.
d. Why is the blessed sacrament, upon certain days, exposed to the view of the people in remonstrance set up upoa the altar?
A. It is to invite the people to come there to adore Jesus
• Tertuliian,!. 2, ad Uxorem c. 5. St. Cyprian, 1. de Lapsis, !kfi
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l^hrist, and to excite in them a greater devotion by the sight of their Lord, veiled in these sacred mysteries.
Q,. What is the meaning of the benediction given on cer- tain days?
A. It is a devotion practised by the Church, in order to give adoration, praise and thanksgiving to God, for his infinite goodness and love, testified to us in the institution of this blessed sacrament, and to receive at the same time the benediction or blessing of our Lord here present.
Gl. Why is the blessed sacrament sometimes carried in solemn procession through the streets?
A. To honor our Lord there present with a kind of triumph, and thereby to make him some sort of amendstfor the injuries and affronts which are so frequently offered to this divine sa- crament ; and to obtain his blessing for all those places through which he passes.
(Il)apter VI.
Of the Sacrifice of the Mass.
Q,. What do you mean by the Mass ?
A. The Mass is the liturgy of the Catholic Church, and consists in the consecration of the bread and wine into the body and blood of Christ, and the offering up of the same body and blood to God, by the ministry of the priest, for a perpetual memorial of Christ's sacrifice upon the cross, and a continua- tion of the same to the end of the world.
Q. Why is this liturgy called the Mass?
A. Some think this word is derived from the Hebrew word rnissacli, Deut xvi. which signifies a voluntary oflTering; others are of opinion, that it is derived from the missa, or missio, that is, from the dismission of the catechumens and others, who were not permitted anciently to be present at this sacrifice. But be this as it will, the name is of very ancient use in the Church as appears from St. Ambrose, 1. 2, Epist. 14, ad 6*
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Sororem; St. Leo, Epist 81, ad Dioscorum: and St. Gregory, Horn. 6, in Evangelia.
Q. Is the Mass properly a sacrifice ?
A. Yes,it is.
Gl. What do you mean by a sacrifice ?
A. A sacrifice, properly so called, is an oblatiofi or offering of some sensible thing made to God by a lawful minister, to acknowledge by the destruction or other change in the thing offered, the sovereign power of God and to render him the nomage due to his supreme majesty.
Q. How then is the Mass a sacrifice?
A. Because it is an oblation of the body and blood of Jesus Christ, offered 'under the outward and sensible signs of bread and wine to God, by the ministry of the priests of the Church, lawfully consecrated and empowered by Christ; and this obla- tion is accompanied with a real change and destruction of the bread and wme, by the consecration of tliem into the body and blood of Ciirist, an<l a real exhibiting of Christ our victim, heretofore immolated upon the cross, and here mystically dying in the separate consecration of the two different species; and this oblation is made to God to acknowledge his sovereign power, to render him our homage, and for all the other ends for which the sacrifice is offered to his divine Majesty.
Gl. What are the ends for which sacrifice of ola was offered, and is still to be offered to God ?
A. For these four ends: 1st, For God's own honor and giory, by acknowledging his sovereignty and paying him our homage ; 2dly, To give God thanks for all his "rdessings ; 3dly, To beg pardon for our sins ; 4thly, To obtain grace and all blessings from his divine majesty.
Q,. Have the servants of God, from the beginning ot the world, been always accustomed to honor him with sacri- fices?
A. Yes they have. Witness the sacrifice of Abel, Gen. iv the sacrifice of Noah, Gen. viii. the sacrifice of Melchisedec, Gen. xiv. the sacrifices of Abraham, Gen. xv. and xxii. the sacrifices of Job, ch. i. and xlii. and the many different kinds of sacrifices prescribed in the law of Moses. Of these ancient
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sacrifices some were holocausts, or whole burnt-offerings, in which the victim or host was wholly consumed by fire, and thereby given fully to God without reserve for the more perfect acknowledgement of his sovereignty. Others were sin-offer- mgs or sacrifices offered for sins : others were pacific or peace offerings; and these were either offered in thanksgiving for blessings received, or for obtaining of graces and favors from the divine majesty. Again, some were bloody sacrifices, in which the victim was slain ; others unbloody, as the sacrifice of Melchisedec, which was bread and wine. Gen. xiv. the sacrifices of fine flour with oil and frankincense, of unleavened cakes, &c. prescribed Levh. ii. of the scape goat, Levit. xvi. &c.
Q,. Were these sacrifices of the law of nature, and of the law of Moses agreeable to the divine majesty?
A. They were, as often as they were accompanied with the inward sacrifice of the heart; not for any virtue or effica- cy that they had in themselves, as being but weak and needy elements, but in view of the sacrifice of Christ, of which they ail were types and figures, and in consideration of the faith of those that offered them, by which they believed in a Redeem- er to come, whose blood alone was capable to reconcile them to God.
Q,. Why are all these sacrifices now abolished?
A. Because they were but figures of the sacrifice of Christ, and therefore were to give place to his sacrifice, as figures to the truth.
Q,. How do you prove that these ancient sacrifices had no power nor efficacy of themselves, and were tu make way for another sacrifice, viz. that of Christ?
A. This is evident from many texts of scripture; I shall only allege one at present, viz. Psalm xxxix, spoken in the person of Christ to his Father: 'Sacrifice and oblation thou wouldst not; but ears thou hast perfected to me (or as St, Paul reads it, Heb. x. 5, a body thou hast prepared for me), holocaust and sin offering thou didst not require, then said I, behold I come/
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Q,. What is then the sacrifice of Christians under the niB\t law?
A. We have no other sacrifice but that of Christ, which he once offered upon the cross ; and daily offers by the ministry of his priests upon the ahar in the eucharist.
Q,. Is the sacrifice of the cross and that of the eucharist the same sacrifice, or two distinct sacrifices?
A. It is the same sacrifice j because the victim is the self- same, viz. Jesus Christ; and the priest or principal offerer is also the self-same Jesus Christ : it was he that offered himself upon the cross: it is he that oflers himself upon the altar. The only difference is in the manner of the offering; because ia the sacrifice of the cross, Christ really died, and therefore that was a bloody sacrifice; in the sacrifice of the altar, he only dies mystically, and therefore this is an unbloody sacrifice, I say he dies mystically, inasmuch as his death is represented in the consecrating apart the bread and wine, to denote the shedding of his sacred blood, from his body, at the time of his death.
Q,. Why do you say, that Jesus Christ is the priest that offers the sacrifice of the altar, since there is always another priest to perform this oflEice?
A. Because the priest that officiates in the Mass, officiates as Christ's vicegerent, and in his person; and therefore when he comes to the consecration of the elements, in which this sacrifice essentially consists, he speaks not in his own name, but in the name and person of Christ, saying, *This is my body, this is the chahce of my blood,' &c. So that Christ hira- self is the principal priest ; the oflaciant only acts by his au- thority, in his name and person.
Q,. But what need was there of the sacrifice of the altar, since we are fully redeemed by the sacrifice of the cross?
A. 1st. That we might have in the sacrifice of the altar a standing memorial of the death of Christ. 2dly, That by the sacrifice of the altar, the fruit of his death might daily be ap- plied to our souls. 3dly, That his children might have, tiU the end of the world, an external sacrifice, in which they might join together in the outward worship of religion, as the ser- vants of God from the beginning of the world hdd always
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done. 4thly, That in and by this sacrifice they might unite themselves daily with their high priest and victim Christ Jesus, and daily answer the four ends of sacrifice.
Q,. What proofs have you that the Mass is properly a sac- rifice ?
A. Because as we learn from many plain texts of scripture, quoted in the foregoing chapter, and from the perpetual tradi- tion of the universal Church, in the consecration of the holy eucharist, the bread and wine are really changed into the body and blood of Christ; and consequently in and by this conse- cration, the real body and blood of Christ our victim, which for us was immolated upon the cross, is in the Mass exhibited and presented to God. Therefore the Mass is properly a sac- rifice, and the same sacrifice as that which Christ offered upon the cross. And that this sacrifice is propitiatory for the obtain- ing of the remission of our sins, we learn from the very words of Christ our Lord, at the first institution of it at his last supper, when in the consecration of the elements, speaking in the present tense, he tells us (as his words are in the original Greek), 'This is my body which is broken or sacrificed for you, 1 Cor. xi. 24. 'This is my blood of the New Testament, which is shed for many for the remission of sins,' Matt. xxvi. 28; St. Mark xiv, 24, or, 'This cup is the New Testament in my blood, which (cup) is shed for you, viz. for the remission of your sins.'^
Q,. Have you any other texts of scripture for the sacrifice of the Mass?
A. Yes, besides many figures of this sacrifice in the Old Testament (of which the most evident is that of the bread and wine offered by Melchisedech the priest of the most high God, Gen. xiv. accordmg to whose order Christ is said to be a priest for ever, Psal. cix. and that as the holy fathers* take notice, by reason of this sacrifice of the eucharist) we have the prophecy of Malachias, chap. i. 10, 11, where God rejecting the Jewish
* St. Cyprian, Epist. 63. St. Ciirysostorn, Horn. .35. de Gen. St. Epiphanius,Haer. .55. St. Jerome, Epist. 126, ad Evag. St. Aui^us- tine. Com. 1. in Ps. 33. 1. 15. da Civ. D. c. 22. L. IS, c. 35, &c. St. Cyril, 1. 2. Glaphyrs.Theodoret Qu. 64. in Gen.
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sacrifices, declares his acceptance of the sacrifice or pure of- fering which should be made to him in every place among the Gentiles ; which text the ancient fathers, both Greek and Latin, urge to show that the eucharist is a sacrifice. See St. Justin in dialog, cum Tryphone, St. Irenajus 1. 4. c. 32. St.Xhry- sostom, in Psal. 9:2. St. Augustine, 1. IS, De Civitate Dei, c 35, «^c.
In the New Testament we have, Heb. xiii. 10, where the Apostle tells us, that under the new law we have an altar (and consequently a sacrifice), whereof they have no right to eat who serve the tabernacle. That is, they who continue in the service of the old law, and,* 1 Cor. x. from ver. 14 to 21, the same apostle makes a parallel between the partakers of the Christian sacrifice and those that partake of the Jewish and Heathenish victims, so as evidently to suppose, that the (Christian table which he mentions, ver. 21, is an altar, where Christ is mystically immolated, and afterwards eaten by the faithful, as in the Jewish and Heathenish sacrifices the victim was first offered on the altar, and then eaten by the people. Whence the Apostle infers, that they who were partakers of this great sacrifice of the body and blood of Christ, ver. 16, ought not to be partakers with devils, by eating oi' the meats sacrificed to idols, ver. 21. The sacrifice of the Mass is also mentioned in the 13ih chapter of the Acts of the Apostles, ver. 2, where Avhat we read in the Protestant Testament, 'As they ministered to the Lord and fasted,' &c. in the Greek original is, 'as they were sacrificing to the Lord, and fasting, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them.' Where the word which we have rendered in English, sacrificing, is the self-same which to this day is used by the Greeks to express the sacrifice of the Mass.
Besides these arguments from scripture for the sacrifice offered to God in the blessed eucharist, we have the authority and the perpetual tradition of the Church of God, from the days of the Apostles. Witness the most ancient liturgies of all the churches and nations, Latins, Greeks, Goth.« Syrians, Annenians, Egyptians, Ethiopians, Indians, &.o Witness
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the manifold testimonies of councils and fathers of all ages, Witness the frequent use in all Christian antiquity of the names oi" altar, sacrifice, oblation, priest, &cc. Witness, in fine, the universal consent of Christians of all denominations before Luther's time, in offering up the eucharist as a sacrifice; which is a matter of fact that cannot be contested. To which, if we add another truth, no less notorious, viz. that no one of our adversaries can pretend to assign the time in which the use of this sacrifice first begun, we cannot have a more certain proof of an apostolical tradition. It is the rule which St. Augustine gives to discern apostolical traditions by, 1. 4. de Bapt. c. 24
(i. But does not St. Paul say, Heb. x. 14, that Christ, by one offering, viz. that of the cross, hath perfected lor ever them that are sanctified ? What room then can there be for the sac- rifice of the Mass?
A. What the Apostle says is certainly true, that the sacrifice of Christ upon the cross, is that one offering by which we are perfected for ever, because the whole world was redeemed by that one sacrifice, and all other means of our sanctification or salvation have their force and efficacy "from that one offering. Yet as that' one offering, by wliich Christ has perfected for ever them that are sanctified, is no way injured by his suppli- cations which, as man, he makes for us to his Father in hea- ven, where, as the same Apostle tells us, Heb. vii. 25, 'He eVer hveth to make intercession for us;' so neither is if any ways injured, but highly honored by representing the same offering to God in the sacrifice of the altar.
Q,. But the apostle tells us, Heb. xi. 25, that Christ does not offer himself often, what say you to this?
A. He speaks there of oflTering himself in a bloody manner, by dyir.jT for the redemption of the world; which was to be but once. But though the price of our redemption was to be paid but once, yet the fruit of it was to be dady applied to our souls, by those means of grace which Christ has left m his Church mat IS, by his sacraments and sacrifice.
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arijapter VII.
Of hearing Mass : where also of the order and cere^ monies of the Mass ; and the devotion proper for that time.
Q. Are the faithful obhged to be present at the sacrifice of the mass?
A. They are obhged by a precept of the Church to be pre- sent thereat upon all Sundays and holidays.
.Gl- Why does the Church oblige all her children to assist at the sacrifice of the mass upon all Sundays and holidays?
A. That as Sundays and holidays are particularly set apart for the worship of God, and the sanctification of their souls, ^hey may answer these ends by assembling together on these days, to commemorate the death of Christ, and to offer to God this most solemn worship of sacrifice, by the hands of the priest, and of their high high-priest Christ Jesus: 1st, in testi- mony of God's sovereignty, and a homage due to his divine majesty: 2dly, to give thanks for all his blessings general and particular: 3dly, to beg mercy and pardon for all their sins: 4lhly, to obtain aU necessary graces from the fountain of all grace.
Q,. Why might not this as well be done without going to hear mass?
A. Because, as we have seen in the foregoing chapter, the mass is a sacrifice instituted by Christ to be offered for all those ends. And as in this sacrifice Christ himself is both the priest and the victim, who here presents to his eternal Father that same body and blood by which we were redeemed; II must be evident, that there can be no better means of adoring God, and offering our homage to him, than by uniting ourselves to the sacrifice of his only Son; no more acceptai^le thanlisgiving than that which is here offered, by and through Jesus Christ j no means of obtaining mercy and pardon comparable to this oblation of the blood of the Lamb • 'n fine, no more seasonable
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time for obtaining the favors of heaven, than when we appear before the throne of grace with him, and through him, in whom whom his Father is always well pleased.
Q,. In what disposition of soul ought persons then to go to hear mass?
A. They ought to go as if they were going to Mount Cal- vary, to be present at the passion and death of their Redeemer; since the mass is indeed ihe same sacrifice as that which he there offered. And consequently there can be no better devo- tion for the time of the mass than that which has relation to the passion of Christ, which is therein commemorated and represented to the eternal Father. And all the faithful, when they are at Mass, should endeavor to put their souls in the like dispositions of adoration, thanksgiving, love, and repentance for their sins, with which a good Christian would have as- sisted at the sacrifice of the cross, had he been present there.
d. What think you of those, who, during the time of Mass, instead of attending to this great sacrifice, suffer themselves to oe carried away with wilful distractions?
A. Such as these do not hear Mass, that is, they do not fCilfil the Church precept, nor satisfy the obligation of the day, but rather mock God, whilst outwardly they pretend to honor him, and their heart is far from him.
Gl. What then do you say to those who, during the time of the Mass, are laughing and talking, or pass that time in crimi- nal amusements?,
A. These not only are guilty, like the former, of breaking the Church precept, but also must answer for the scandal that they give by their ill example, and for their hindering others from attending to their duty; as well as for their profaning those most sacred mysteries, by such an unchristian behavior at this holy time.
Q., I should be glad if you would explain to me the order and ceremonies of the Mass: and first, pray what is the mean- ing of the priest's vestments?
A. The priest, in saying Mass, represents the person of Christ, who is the high-priest of the new law, and the Mass Itself represents his passion ; and therefore, the priest puts on
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these vestments^ to represent those with which Christ wad ignominiously clothed at the time of his passion. Thus, for instance, the Amice represents the rag or clout with which the Jews muffled our Savior"'s face, when at every blow they bid him prophesy who it was that struck him. St. Luke xxii. 64. The Alb represents the white garment with which he was vested by Herod. The Girdle, Maniple, and Stole, repre- sent the cords and bands whh which he was bound in the different stages of his passion. The Chasuble, or outward vestment, represents the purple garment with which he was clothed as a mock king; upon the back of which there is a cross, to represent that which Christ bore on his sacred shoulders. Lasllij, The priest's Tonsure, or crown, is to repre- sent the crown of thorns which our Savior wore. Moreover, as in the old law, the priests that were to officiate in sacred functions had, by the appointment of God, vestments assigned for that purpose, as well for the greater decency and solemnity of the divine worship, as to signify and represent the virtues which God required of his ministers, so it was proper, that in the Church of the New Testament, Christ's ministers should, m their sacred functions, be distinguished from the laity by their sacred vestments, which might also represent the virtues which God requires in them: thus the Amice, which is first put upon the head, represents divine hope, which the Apostle calls the helmet of salvation; the Alb, innocence of hfe; the Girdle (with which the loins are begirt), purity and patient- suffering, the labors of this mortal life; the Stole, the sweet yoke of Christ to be borne in this life, in order to a happy im- mortality in the next; in fine, the Chasuble, which as upper- most, covers all the rest, the virtue of charity.
In these vestments the Church makes use of five colors, the white, on the feast of our Lord, of the blessed Virgin, of the Angels, and of the Saints that were not martyrs; the red, on the feast of Pentecost, of the Invention and Exaltation of the Cross, and of the Apostles and Martyrs ; the green, on the great- est part of the Sundays; the violet, m the penilential times of Advent and Lent, and upon Vigils and Euiberdays; and the black upon Good-Friday, and in the Masses for the dead.
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Q,. Why is tiiere always a crucifix upo"^ the ahar, at the titfie of Mass?
A. That, as the Mass is said in remembrance of Christ's passion and death, the priest and people may have always before their eyes the image that represents his passion and death.
Q,. What is the meaning of having hghted candles upon the altar, at the time of Mass ?
A. 1st, To honor the triumph of our King, which is there celebrated by these lights, which are tokens of our joy, and of his glory. 2dly, To denote the light of faith, with which we are to approach hnn.
Q,. What is the meaning of making a reverence to the altar?
A. 1st, Because the altar is a figure of Christ, who is not only our sacrifice and our high-priest, but our altar too, inas- much as we are to offer our prayers and sacrifices through him. 2dly, Because the altar is the seat of the divine myste- ries, and therefore deserves our reverence.
Q,. What is the meaning of the use of incense in the Mass and other offices of the Church ?
A. Incense is an emblem of prayer, ascending to God from a heart inflamed with his love, as the smoke of incense ascends on high from the fire of the censer. Hence the royal prophet, Psal. cxl. says, 'Let my prayer, O Lord, be directed like in- cense in thy sight.' And St. John in the Revelation, c. v. 8. a: id c. viii. 4, saw the four and twenty elders and the angel oiTering up to God odors and incense, which were the prayers of the saints. Moreover the incensing of the altar, of the priest. Sec. is, according to the use of the Church, a token of honor to the thing that is incensed : not of divine honor, since we also incense the whole choir and the people, but of a due re- spect for the things of God, for his ministers and people.
Q.. What is the use of singing, and of organs in the divine service ?
A. To help us to raise our hearts to heaven, and to celebrate with greater solemnity the divine praises.
Q,. Tell me now, if you please, the different parts of the
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Mass, and the ceremonies thereof, that I may oe the better instructed in this heavenly sacrifice?
A. 1st, The priest standing at the foot of the ahar, havmg made a low reverence, begins with the sign of the cross, say- ing, In nomine Patris, &c. In the name of the Father, and of the Son, and of the Holy Ghost, and then recites alternately with the clerk the 42d. Psalm, Judica me, Dens, &lc. Judge me, O God, &c. composed by David, in the time that he was persecuted by Saul, and kept at a distance from the tabernacle or temple of God, and expressing his ardent desires and hopes of approaching to God's altar, and offering praise and sacrifice to him. And therefore this Psalm is most proper here, as ex- pressing the sentiments of soul, with which we ought to come to this holy sacrifice.
2dly, The priest, bowing down at the foot of the altar, says the Confiteor, or general confession, acknowledging his sins to God, to the whole court of heaven, and to all the faithful there assembled, and begging their prayers to God for him : and the clerk repeats the same in the name of the people; to the end that both priest and people may dispose themselves fcr this great sacrifice, by a sincere repentaiice for their sins. Our ad- versaries object against this form of confession, because therein we confess our sins to the saints; as if this was giving thero an honor that belongs to God alone, not considering that the confessing of our sins to any one, so far from being an honor peculiar to God, is what we are directed in scripture to do to one another, St. James v. 16. And accordingly in this very form, which we call the Confiteor, we not only confess our sins to God, and to his saints, but the priest also confesses to the people, and the people to the priest.
3dly, The priest in going up to the altar begs for himself and the people, that God would take away their iniquities, that they may be worthy to enter into his sanctuary. Then coming up to the ahar he kisses it in reverence to Christ, of whom it is a figure; and going to the book he reads what is called the Introit, or entrance of tiie Mass; which is diflferem every day, and generally an Anthem taken out of the scripture.
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with the first verse of one of the Psahiis, and the GUn^ia Patrit to glorify the blessed Trkiity.
4thly, He returns to the middle ol the altar, and says alter- nately with the clerk the Kyrie Eleison, or Lord, have mercy on us, which is said three times to God the Father- three times, Christe Eleison,