these ceremonies, or the virtue put in them; the abuse is intolerable; as for instance, that in consecration of the chrism, the bishop blows upon it, to signify the descent of the Holy Ghost for the sanctification of it,* and that it hath a power of sanctification as the instrument of God.† So the bishop prays in the consecration of it, "That God in bestowing spiritual grace upon this ointment, would pour out the fulness of sanctification, and that it may be to all that are to be anointed with it, for the adoption of sons of the Holy Spirit. Amen."

* Bellarm. de confirm. 1. 2. c. 13. § Tertio habet-
Ibid. § Quarta cæremonia.

1 Pontif. Rom.

Of the Eucharist.

R. 62, 63. No such change of the substance of the bread; (1.) into the substance of Christ's body, can be inferred from our Saviour's words, This is my body, Matt. xxvi. 26, for it is not said this is turned into my body, but This is my body, which if to be taken literally, would rather prove the substance of the bread to be his body. Therefore cardinal Cajetan acknowledges it is no where said in the gospel, that the bread is changed into the body of Christ; but they have it from the authority of the church. Cajet. in Aquin. 3 par. Q. 75. art. I.

2. It is farther evident that the words are not to be taken in their proper sense; for it is called bread as well after consecration as before it, 1 Cor. x. 17. xi. 26, 27, 28. So that what was called his body was also bread at the same time.

3. The mystical relation which the bread by consecration has to Christ's body, is sufficient to give it the name of his body. For it is the usual way of Scripture, to call things of a sacramental nature, by the name of those things they are the figure of.* So circumcision is called the covenant, Gen. xvii. 13. And the killing, dressing, and eating the Lamb, is called the passover, Exodus xii. 11. And after the same manner is the bread in the sacrament Christ's body; that is, as circumcision was the covenant, and the Lamb the passover, by signification and representation, by type and figure. And so the elements are called by the fathers, The images, the symbols, the figure,§ of Christ's body and blood.

Aug. contr. Adimant. c. 12.

R. 64. Our Saviour appealed to the senses of his disciples, Luke xxiv. 39. Handle and see me, for a spirit hath not flesh and bones as you see me have.' Take away the certainty of sense, and there is no discerning a body from a spirit; and grant transubstantiation, and we take away the certainty of sense.

R. 65. If every particle of the host is as much the whole body of Christ, as the whole host is before it be divided, then a whole may

A. No, because Christ is impassable;* and besides there is whole and entire Christ under either species or element, under the species of bread, and under every particle of it; under the species of wine, and under every drop of it.†

* Abridgment of Christ. Doctrine, c. 11. § Euchar. † Conc. Trid. ibid. c. 3.

Q. 66. Do they administer the sacrament in both kinds of bread and wine?

1

A. No, the people are permitted to receive it only in one kind, and are denied the cup. Trid. Sess. 21. c. 1.

Q. 67. For what reason doth the church of Rome deprive the people of what our Lord is granted to have instituted?

A. For just and weighty causes,* such as these, 1. Lest the blood of Christ should be spilt upon the ground. 2. Lest the wine by being kept for the sick, should grow eager. 3. Because many cannot bear the taste or smell of wine. 4. Because in many countries, there is such a scarcity of wine as is not to be had without great charge and tedious journeys. 5. To disprove those that deny whole Christ to be contained under each species. †

*Con. Trin. ibid. c. 2.

Q. 68. What is the mass?

Catech. Rom. ibid. n. 66.

A. In the sacrifice of the mass, the same Christ is contained, and unbloodily offered, who bloodily offered himself upon the altar of the cross. Conc. Trid. Sess. 22. c. 1.

Q. 69. Of what virtue is the sacrifice in the mass?

A. It is truly a propitiatory sacrifice, and is available, not only for the sins, punishments, and satisfactions of the living, but also for those of the souls in purgatory.. Ibid.

Q. 70. Is this necessary to be believed?

A. Yes, and whosoever denies any of this is accursed,* and incapable of salvation.†

2. 71. May the priest communicate alone, though there be none besides to communicate?

A. Yes, the church of Rome doth approve and commend solitary masses, and accounts them a communion; partly, because the people do spiritually communicate in it, and partly because it is celebrated

be divided into wholes; for divide it and sub-divide it, it is still whole. Whole it is before the division, whole it is in the division, and whole it is after it. Thus unreasonable, as well as false, is the doctrine of transubstantiation.

R. 66. It is acknowledged, that our Saviour instituted and delivered the sacrament in both kinds.* And that it so continued even in the church of Rome for above 1000 years after. And yet with a non obstante to both, they forbid the people to drink of it; and declare, whoever thinks it necessary to receive in both kinds, is accursed!‡.

*Concil. Constant. Sess. 13.-Trid. Sess. 21. c. 1, 2.
† Consult. Cassandri. Art. 22.

Concil. Trid. ibid. Can. 1.

R. 67. These are the just and weighty causes for their over-ruling the plain precept of our Saviour, Matt. xxvi. 27. Drink ye all of this.; and yet whosoever shall say they are not just and sufficient reasons, is accursed.* As if it was sufficient to forbid wine in the sacrament to all, because some few cannot bear the taste or smell of it; and it was a just cause to deprive all countries of it, because some have not wine, or cannot obtain it without difficulty!

* Concil. Trid. ibid. Can. 2.

R. 68, 69, 70. The Scripture, when it extols the perfection and infinite value of Christ's sacrifice, doth infer from it, that there needed not therefore any repetition of it. Heb. vii. 27, He needeth not daily, as those high-priests, to offer up sacrifice, &c. for this he did once, when he offered up himself." But if the same Christ is offered in the mass as was on the cross, and that unbloody sacrifice is alike propitiatory as the bloody, there is then a repetition of the same sacrifice, and he is daily offered.. And what is it to say the one was bloody and the other is unbloody, when the unbloody is of the same virtue, and is applied to the same end as the bloody? So that as if Christ had again been bloodily offered up, there had been a repetition of that sacrifice; so there is a repetition of it when he is offered up unbloodily. To have then a perfect sacrifice daily repeated, and a sacrifice without suffering, and a propitiation and remission without blood, are alike irreconcilable to the apostle, Heb. ix. 22, 25, &c.

R. 71. The apostle calls the Lord's supper a communion, and. saith, all are partakers of that one bread, 1 Cor. x. 16, 17. And Cassander saith, "It cannot properly be a communion unless many partake of it ;" and adds from the council of Nantz, That it is absurd to say, "Lift up your hearts," when there is none communicates

by a public minister, not only for himself, but also for the people. Conc. Trid. ibid. cap. 6.

Q. 72. What honour is to be given to the consecrated host? A. Latria, or the same sovereign worship which is due only to God, adore it ;t pray to it. And whosoever holds it unlawful or idolatrous so to do, is accursed.§

it.‡

*Concil. Trid. Sess. 13. cap. 5.
Brev. Rom. Hym. in F. Corp. Ch.

Missale Rom. Can. Missæ. § Concil. Trid. ibid. Can. o.

Q. 73. What are the ceremonies used in the mass ?

A. The ceremonies in the mass, respect either things, actions, or words; among the things, are garments, places, time, vessels, cloths, incense, lights, &c. Bellarm. Doc. Trid. de Sacr. Miss.

Q. 74. What are the garments used by the priests in the mass, and what is their signification?

A. 1. The amice or white veil, which he puts over his head, signifies mystically, either the divinity of Christ, covered under his humanity, or the crown of thorns; and morally, contemplation or hope. In putting it on, he saith, "Put on, O Lord, the helmet of salvation upon my head, that I may overcome all diabolical temptations."

2. The alb or long white garment, signifies mystically, the white robe put on our Saviour; and, morally, faith and innocency. In putting it on, he saith, "Make me white, O Lord, and cleanse my heart, that being whitened in the blood of the Lamb, I may enjoy everlasting gladness."

3. The girdle signifies mystically the cords wherewith our Saviour was bound; and morally, (being turned up on both sides,) the two means to preserve chastity, viz. fasting and prayer. When he puts it about him, he prays, "Gird me, O Lord, with the girdle of purity, and quench in my loins the humour of lust, that there may remain in me the virtue of continency and chastity." The like account is given of the maniple, vestment, and stole, and of the divers colours of the furniture used in the several seasons, in the manual of the poor man's devotion, Chap. Of the. Ornaments of the Mass.

Of Penance:

Q. 75. What is the matter and form of the sacrament of penance?

A The matter is contrition, confession, and satisfaction. The form is, I absolve. Catech. Com. par. 2. c. 5. n. 14 & 15.

with the priest.* And yet the council of Trent declares, whosoever shall say such masses are unlawful, and to be abrogated, is accursed. †

* Consult. Art. 24, de solit. Miss.

† Sess. 22. Can. 8.

R. 72. We freely own that Christ is to be adored in the Lord's supper; but that the elements are to be adored, we deny. If Christ is not corporally present in the bost, they grant their adoration to be idolatry. And that he is not corporally present any where but in heaven, we are taught, Acts i. 11. iii. 21, whither he went, and where he is to continue till his second coming to judgment.

* Coster. Enchir. c. 8. n. 10.

R. 73, 74. The council of Trent saith, that the ceremonies of the mass, such as mystical benedictions, lights, incensings, garments, &c. are from apostolical tradition,* or as others, were instituted by the Holy Ghost:† and that they serve for the majesty of that sacrifice, and to raise the mind to the contemplation of the divine things concealed in it: so none of them are superfluous and vain.‡

Sess. 22. c. 5. † Bellarm. cap. de Sacr. Mis.

Catech. par. 2. c. 4. n. 81.

But how shall we reconcile this to the numerous crossings and sprinklings, used in the celebration of the mass? For example, When the priest is clothed with the garments, rehearsed before, he comes to the altar, and standing on the lowest step just against the middle of it, he makes a profound reverence to the altar and crucifix. Then he ascends, and having placed the books, &c. in order, he descends to the lowest step, and turning himself to it, with his hands joined before his breast, and making a reverence to the altar or crucifix, he begins the mass standing upright, and drawing with his right hand (his left hand laid on his breast) the sign of the cross from his forehead to his breast Then he joins his hands before his breast; the minister standing on his left-hand behind him bowing, saith, Ad Deum, &c. Then the priest with the minister say the psalm, Judica me, with Gloria Patri, at which he is to bow his head to the cross. Then he repeats the Introibo, making with his right hand the sign of the cross from the forehead to the breast. Then he bows his head and body to the altar, and there he stands bowing till the minister saith miscreatur. When he saith mea culpa, he smites thrice upon `his breast with the right hand; and thus the missal proceeds in its ceremonies in all the remaining parts of the service.

Of Penance.

R. 75. We are told, that the matter of a sacrament is somewhat sensible:* then how is penance a sacrament which has no such matter? For where is the matter that is sensible in contrition? The council to avoid this, call it Quasi materia, a matter after a sort.†

Catech. Rom. par. 2. c. 1. n. 11.

† Concil. Trid. Sess. 14. cap. 3.