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THE

CATHOLIC CHRISTIAN
INSTRUCTED,
IN THE
SACRAMENTS, SACRIFICES, CEREMONIES,
AND
OBSERVANCES OP THE CHURCH.
382 bag of <9,ucst(on anu 3nstoer.
BY THE MOST EEV. DR. CHALLONER.

BALTIMORE :
PUBLISHED BY FIELDING LUCAS, JR.
NO. 138 ilAUKET STEEET.

PREFACE.

¦***B^5**

HHHE design of the following sheets being to explain the
•*- Doctrine and Ceremonies of the Catholic Church,
and to vindicate the same from the misrepresentations of
our adversaries, the Reader, whether Catholic or Protes
tant, may reasonably expect that I should not send them
abroad into the world without taking some notice of a late
performance of Dr. Conyer's Middleton, entitled, " A Let-
" tejr 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 received
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 Preface 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 satis
factory answer.
The chief particulars which the Doctor objects against
in the religion of modern Rome, and upon which he grounds
the parellel which he pretends to make between popery
and Paganism, are these : 1st, The use of incense and
perfume in Churches : idly, The use of Holy water :
3dly, The burning of lamps and candles : 4thly, Offerings
or votive gifts : bthly, Images which he jumbles together
with the veneration of the saints : 6thly, Chapels on the
way-side for the devotion of travellers, crosses and some
times Chapels upon hills : Ithly, Processions : 8thly, Mira
cles, with which, it seems, he is very much offended
wherever he meets them, and therefore he dwells longer
upon that subject than any other. All these things he pre-

It PREFACE.
tends to discover in the religion of the old Pagans ; and
therefore imagines he has a right to, conclude, that the mo
dern 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 cannot but
take notice of a piece of foul play in him, unworthy of that
candour of which he makes profession, and which he ac
knowledges he met with in all those whom he had the ho
nour to converse with at Rome, which is, that having un
dertaken in his title-page to show an exact conformity be
tween the religion 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 draw
ing his parallel he has been so disingenuous as to dissem
ble on the one side, all the grosser superstitions ofthe Pa
gans, and for the most part only to take notice of certain ob
servances, which were no otherwise criminal than in be
ing applied to the worship of false gods, and on the other
side he has quite passed over in silence the most substan
tial parts ofthe 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 scrip
ture, and of the creeds, is no part of the religion of Rome 1
Is not the one, true and living God worshiped there in
three Persons, the Father, and the Son, and the Holy
Ghost ? Do not the people universally believe in Jesus
Christ ? Is not the eucharistic sacrifice offered in all their
Churches, in memory of his death and passion 1 Is not the
word of God preached amongst them ; the divine Office,
consisting of psalms, scripture-lessons, &.c. daily sung ; tho
sacraments frequented, he. 1 And which of all these things
has been derived to the modern Romans from their hea
then ancestors ? But it was not for the Doctor's purpose to
take any notice of any of these things, not so much as even
ofthe articles ofthe profession of faith, published by Pope
Pius IV. which he very well knows to be the standard of
what he calls Popery, 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 misre
presents) with the doctrine or practice of the Pagans. To
such shifts as these, are persons unhappily driven, who are
vesolved to maintain a bad cause

PREFACE V
But let us see what these gross superstitions are, upon
which the Dictor grounds his charges against the modern
Romans, and would have his readers believe 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 ofthe most
notorious instances of heathenish superstition. But has
he any thing to urge against it from scrip^uj^jhe.onjy.ijile
of a Protestant's.fiuth. ? 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 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. mi
mic the sacred ceremonies prescribed in the law of God.
And certainly a person that has been but moderately vers
ed 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 withTionour in God's
holy word ; as when the psalmist desires that his prayer
may ascend as incense in the sight of God, Psalm cxli. 2. as
when the prophet Malachy (as his words are rendered in
the Protestant 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 Revelation,
chap. v. 8. and chap. viii. 4. &c. represents to us odours
and incense burning before God in the heavenly Jerusa
lem. For, allowing these texts to be figurative, yet we
are not to suppose that the sacred penmen would describe
to us the service either of the militant or triumphant
Church, by figures borrowed from heathenish superstition.
As for what the Doctor has alleged against the use of in-
cense out ofthe acts of the martyrs, who chose rather tr
die than to offer incense to false gods, and out of the law of
Theodosius, which confiscates the places in which the Pa
gans had offered incense to their deities, he could not but
know, that all this was utterly foreign to his purpose : but
if he had a mind to be informed ofthe antiquity ofthe ce-
• See Exod. xxx. 7. 8. xl. 27. Levit. xvi. 12, &c.
X 2

y, PREFACE.
remonial 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 heathenish,
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 discoveries, he has not met with any
account of the Heathens ever making use of water Sanctis
€ed 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 re
ligious uses, in the most sacred records 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 hea
thenish practice, from the Pagans' use of water in their
temples, 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 festival, 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 with it in the Roman Calendar ; and though
I have spent the greatest part of my life abroad, never
saw nor heard of any such ceremony as that which he pre
tends is practised upon that day by the monks of St. An
tony, near St. Mary Major, in Rome. But however this
be, we may hope there is nothing heathenish in this cere
mony, since the Doctor, who is so good a Christian, pro
cured, 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 de
rived 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 introduced by the

PREFACE. vu
Egyptians ; for which he quotes in the margin, Clement of
Alexandria Stromat, 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 affected to
have his temples, altars, priests, sacrifices, and all other
things which were used in the worship ofthe true God, so
no wonder that he procured also to have lamps set up ir
his temples in imitation of those which by the law of God
were appointed to burn before the sanctuary. The Doc
tor therefore is very much mistaken, when he too hastily
concludes that every ceremony used by the Heathens, in
the worship of their false gods is consequently heathenish,
and as such ought to be banished from the worship of the
true God ; since the greatest part of these ceremonies
were indeed borrowed by the Heathens from the worship
ofthe 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 deliverances, around the altars,
or the shrines of the saints : all which he takes for down
right heathenism, because he finds the footsteps ofthe 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 superstition ; that
all that was heathenish in this case was the referring and
dedicating these things to the honour of their false deities ;
and that it cannot be disagreeable to the true and living
God that such as believe they have received favours from
him, by the prayers ofhis saints, should make a public ac
knowledgment of it.
The Doctor could not but be sensible, that the things
which he has hitherto objected against had nothing hea
thenish in their nature, and that not one of them was ever
condemned or prohibited by the law of God: and there-;
fore, since truth would furnish him with no arms in order
to make out his charge of idolatry and heathenish supersti
tion, in which he pretends that modern Rome equals or
exceeds 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 slan
der to charge the Church of Rome, as he does, p. 29. of

V1U PREFACE.
the finishing act and last scene qf genuine idolatry, in crowds
of bigot votaries, prostrating themselves before some image
of wood or stone, and paying divine honours 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 our
selves would allow to be authentic. Instead of which we
are, it seems, upon his bare word, without either proof or
witness, to believe a charge which in itself is highly impro
bable, and which every one, that is acquainted with the
doctrine and practice ofthe Catholic Church, knows to be
absolutely false. The second Council of Nice, to which
the Council of Trent refers in the decree concerning ima
ges, declares that divine honour, Latria, is not to be given
them, Acts vii. and the Council of Trent, Sess. 25, declares,
that we are not to believe there is any divinity or virtue in
them, for which they are to be worshipped ; that we are
not to pray to 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 ghds, as the Heathens did their idols, nor to give
them the honour that belongs to God ; but by the honour
we show to the memorials, to express our esteem, love,
and veneration for the persons represented by them, 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 discovery,
which he fathers upon St Jerome, though indeed it is a
brat ofhis own ; which is, that all images ofthe 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 im
portant discovery indeed ! by which 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 ofthe
law of God ; and that not only in every private house, in
habited by her children, (scarce one of which is found
without some image or picture of the dead) but also in her
very Churches, out of which though she has generally re
moved the images of Christ, (which it is hoped the Doc
tor will not look upon to be idols, if he'believes the resur-

PREFACE. ix
rection of his Redeemer) yet she has brought in, in their
stead the images of Moses and Aaron, who are certainly
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 with
many other ofthe Doctor's idols to the great offence of the
Puritans, who are the only people that will thank the Doc
tor 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 worship more than either their
living king or any deity whatsoever.
What then is the real difference between idols (Lat. Si-
mulachra) and those images or pictures which we have
in our Churches ? It is this, thaKidols, according to the\
ecclesiastical use of the word, adopted by the holy fathers \
and all antiquity, are only such images as are set up for \
gods, and honoured as such ; or in which some divinity
or power is believed to reside by their worshippers, who '
accordingly offer prayers and sacrifice to them, and put
their trust in them. Such were the idols of the Gentiles, I
and such were those images of the dead, of which St. Je- j
rome speaks (in chap. 37. Isaiaa) viz. the gods of those na
tions which Senacherib and his predecessors 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 images of the dead, which is all that St. Jerome as
serts ;* but it is not true, that all images ofthe 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 con
tra Vigilant. Sancti non appellantur mortui sed viventes?
" But our notion of the idolatry of modern Rome (says
the Doctor, p. 31.) will be much heightened still, and con-
* Quae idola intelligimus imagines mortuoruni. In cap. 37. Isaise.

x PREFACE.
firmed, as oft as we follow them into those temples, and to
those very altars which were built originally and dedicated
by their Heathen ancestors the old Romans to the honour
of their Pagan deities ; where we shall hardly see any
other alteration 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
-vhile 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 me
morial of the passion of Jesus Christ, daily celebrated ;
whereas before they were dedicated to the worship ofthe
devil. But, besides this the Doctor cannot be ignorant, that the
modern Roman altars are not the same as those the Hea
thens made use of for their sacrifices ; that the image of
Christ crucified is placed upon all our altars not to be wor-
shpiped as a God, like those idols which he calls the
shrines of his old heroes, but as a memorial of Christ's
passion ; that the Churches, though called by the names of
the saints whose relics are there reposited, or memory ce
lebrated, are not erected to the saint3, much less to their
images, but to the God ofthe saints ; that our devotion to
the saints goes no farther than the desiring their prayers ;
and that their pictures or images are no more with us than
i their memorials, which we respect for their sakes.
But the Doctor, it seems, is offended that the Pantheon
and other temples of the Pagans have been changed into
Churches ofthe blessed Virgin and the saints ; and thinks
that the old possessors (the Heathen deities) had a better
title 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 Damian, p. 33, 34. I suppose, by
the same rule, he must take it very ill to find so many Po
pish Churches, nigher home, changed into Protestant tem
ples, without so much as taking the pains to new christen
them : so that without going to Rome we may find a Lau
rence, an Albian, 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 relir
gious veneration than any of these saints, consequently a

PREFACE. »i
Church of St. Laurence must needs 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 Po
pery : for though some ancient heretics have objected of
old to the Catholic Church, as he now does, that we had
but changed our idols in worshipping the saints instead of
the Pagan deities, (which was the objection of Vigilantius
and of Faustus the Manichaean, as we learn from the writ
ings of St. Jerome against Vigilantius, and of St. Augus
tine against Faustus, 1. 20. c. 21.) yet no one, that pre
tended to the name of Christian, ever ventured to prefer
the Pagan deities before the martyrs of Christ. This was
an extravagance that none but Julian the apostate was ca
pable 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 tbe
images of the saints were originally statues ofthe Pagan
deities, and others designed by the sculptors or painters
for the representation 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 ofthe Romish saints were never heard of but in
our legends ; and that many more have no other merit but
that of raising rebellions in defence of their idols, and
throwing whole kingdoms into convulsions for the sake of
some gainful imposture : if, I say, in such things as these,
which he affirms to be certain, he advances such false
hoods, who will venture to believe what he tells only upon
hear say ?
His pretending to derive the name of St. Orestes from
Mount Soracte is ridiculous beyond measure : and his sus
pecting that some who are honoured as martyrs were ori
ginally no other than the Heathen deities, by reason of
some affinity which he discovers in their names, is a ground ¦
less suspicion, as any one will be convinced, that is not en
tirely 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 converts from
paganism, so a great many of their names had no small affi-

xii PREFACE.
nity 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 Mercury.
As to what he writes of Julia Evodia, no such saint was
ever honoured 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 authority, are not worth our notice, no more than Ush
er's conjecture concerning St. Amphibalus, or Mabillon's
concerning 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 ecclesias
tic harboured by St. Alban, and that ofthe pious woman,
on whose handkerchief our Saviour imprinted the image
ofhis face. But after all, neither the one nor the other
were 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 ofthe host, which he calls the prin
cipal part of worship, and the distinguishing article of faith
in the creed of modern Rome ; of which he confesses he
cannot'find the least resemblance or similitude in any part
of the Pagan worship ; unless it were to disprove that
exact conformity, which in his titlepage he had promised
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 Aposfles and Evangelists, of
the absurdity of believing that to be God which we receive
under the sacramental veils : an absurdity, which the Doc
tor could have had no room to have objected to us, had he
not forgot his own Catechism, which informed him, 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 they in the system of Transubstan
tiation. But now the Doctor is pleased lo leave the Churches,
and make an excursion into the country, the whole face of
which, as he is pleased to tell us, p. 44. has the visible
characters of Paganism upon it ; because of the little cha
pels which frequently occur upon the way, where travel-

PREFACE. XM
lers often kneel down to say a prayer ; and because ofthe
many crosses every where erected. And who will dare
presume after this to open his mouth in favour of Popery,
when he understands that the Doctor has demonstrated,
by what he has discovered in his travels, that all Papists
are Pagans ; because their very travellers are so supersti
tious as sometimes to kneel down and say a prayer before
a country Chapel, where they find some memorial of
Christ's passion ; and because they have every where
erected that antichristian 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 inge
niously interprets to be the high-places condemned in the
Old Testament. But the truth is, and all Papists are con
vinced of it, that a place is neither better nor worse for
divine worship, because it is on a high place or low ; near
trees or at a distance from them : and what was condemn
ed of old in the high-places mentioned in the 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 Je
rusalem was built upon a hill, viz. on Mount Moriah, 2
Chron. iii. 1. but they were condemned because the wor
ship there exhibited was either heathenish or schismati
cal, 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 which 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, labours, and
blood, Paganish superstition was banished out ofthe world,
and who, upon that account are now honoured, 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. But in the towns the Doctor is also offended with pro
cessions, which, as he is pleased to say, are seen on every
B

jot PREFACE.
festival ofthe Virgin, or rather Romish saint, which he sup
poses to be tbe ©utfi^i ainpsriu xj x°p£'">) sacrifices, pomps
and dances, mentioned by Plutarch in Numa, p. 16, and
concludes that these processions must needs be heathenish,
the more because he finds in Apuleius an account of some
thing like a procession performed by the Heathens in ho
nour 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 worshippers of the true
God, if he would have consulted 2 Sam. vi. I fear the
Doctor has no great opinion of this kind of monuments of
antiquity : the less, because be finds therein frequent men-
tioti of miracles, which are things he never can digest,
wherever he meets them.
But the Pagans, it seems, pretended to miracles, and
therefore the Romish religion which pretends to miracles
must needs be Paganish. It is a pity the Doctor did not
here speak out in favour of his friends the freethinkers,
and argue thus : the Pagans pretended to build their reli
gion upon miracles ; therefore the Jewish religion of old,
and the Christian now, both which appeal to miracles, as
their first and chief foundation, are no better grounded
fcian Paganism. But even in the instances which the Doc
tor alleges (and we may be sure he has picked out such
as he thought most for his purpose) it is easy to take no
tice that the miracles pretended to by the Pagans had no
probable grounds to support them, no number of witnesses
to attest them, no contemporary writers to vouch for them,
but, as in the case of the victory supposed to have been
gained over the Latins by the assistance of Castor and Pol
lux, all was built upon a popular opinion, or the testimony
of one or two that pretended to have seen those deities ;
which was greedily swallowed by the general and the se
nate as a token ofthe divine favour, who thereupon erect
ed a temple to them, Whereas, in the case which the
Doctor supposes to be parallel to this, ofthe victories gain
ed against the infidels in the holy wars, by the assistance
ofthe martyrs, these saints, as appears by what he has in
the margin, were seen by both the Christian and infidel
army ; and the history of it was written, as we learn from
the Doctor himself, by an eyewitness.
But whether the miracles which he has pitched upon for
the subject of his ridicule be true 'or false, there is nothing

PREFACE. XT
at least heathenish in them, and consequently nothing that
can be of any service to him to make out the exact con
formity, which he pretends to demonstrate, between Po
pery and Paganism. In the mean time, 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 miracles in his
Church, by the ministry of his saints ; in raising the dead
to Ufe, in curing the blind and the lame, in casting out de
vils, in healing in a moment inveterate diseases, and the
like stupendous works of his power, attested by the most
authentic monuments, and very frequently (as may be seen
in the acts ofthe canonizations of the saints) by the depo
sitions of innumerable eyewitnesses, 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 in all ages that promise
which the Lord made at his departure, St. John xiv. 12,
13. ' Verily, verily, I say unto you, he that believeth in
me, the works that I do shall he 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 sanctuaries from
the asylum opened by Romulus to receive fugitives, the
authority ofthe Pope from the Pagan Pontiff, and the reli
gious orders from the colleges ofthe Augurs, Falii, &c. is
so very weak, that it would be trifling 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 proceeded from an Indian Brachman or a Ma
hometan Dervise. (Chandler's Sermon, p. 36.) And by
the selfsame way of arguing, by which he pretends to de
monstrate an exact conformity between the relisjion of the

xvi PREFACE.
present Romans and that of their heathen ancestors, these
same gentlemen will, with a much fairer show of probabili
ty, 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 Eng
lish Protestancy is no better than heathenish idolatry.
But that I may not seem to say this without reason, let
us suppose that Chandler, or some other ofthe same kid
ney, should take into his head to charge the 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 religion,
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 religion is
wholly derived from that of their Romish ancestors, and
has an exact conformity or uniformity rather with Popery,
and consequently with Paganism, from which, as Dr. Mid
dleton has lately demonstrated, the Papists have borrowed
their whole religion. Now mark ye, my beloved, how
plainly I shall prove that these people who call themselves
Protestants have taken their whole religion from the Pa
pists. 1st. Their Churches are the very same which were ori
ginally built by their Popish ancestors, and are still dedi
cated to the same Popish saints, as formerly they were,
though one of their own divines plainly tells them, they
had better have dedicated them to> Bacchus or Venus.
Now of all the honours that the Papists have ever given to
their saints, this of dedicating temples to themvwas certain
ly 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 dedicated to Mary for
one dedicated to Christ.
2e%, In their Churches they have altars too like the
Papists ; and what should altars do there, ifthey did not
offer sacrifice like the Papists ? To these altars they cringe
and bow ; which is giving religious honour, which God has
appropriated to himself, to insensible creatures, and there
fore is no better than downright idolatry. In many places

PREFACE. xnl
they have over these altars images and pictures, like the
Papists, in spite of the [second Commandment. And
though they are pleased to tell us that they worship thera
not, yet what can we think when we see them perpetually
bowing down to that which indeed is no more than an
image, viz. the name of Jesus, which of all images of Christ
has the least of solid substance 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
ofthe kingdom ; and so much are they bewitched with the
notion of this standard of Popery, that they look upon none
rightly baptised without being signed with the sign of the
cross. " 3dly, Their liturgy or common prayer is wholly Po
pish, and at the best but a bungling imitation ofthe Romish
Mass : from this theyliave borrowed their collects, lessons,
&c. and a great part of what they call their communion ser
vice. Their orders of bishops, priests and deacons, both
as to the name and thing, were taken from Rome ; and
from thence they all pretend to derive their succession
Their way of ordaining ministers resembles that ofthe Pa
pists ; and is equally blasphemous in their bishops pretend
ing to give the Holy Ghost, with the power of forgiving
and retaining sins. Their surplices are but the rags of
the whore of Babylon. Their organs and music in their
Churches, their singing boys, their Anthems and Te Deum's
are all Popish inventions.
"Alhly, Their Church government by archbishops, and
bishops, their Spiritual courts, their dignities of deans, archi
deacons, prebendaries, &c. are all visibly 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 articles of religion, art. 25, they de
clare that confirmation 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 visitation ol
the sick ; where they prescribe auricular confession and a
form of absolution the same in substance as that used in
the Church of Rome.
" bthly, Like the Papists they pay an idolatrous worship
B 2

xviii PREFACE.
to the elements of bread and wine, to which they kneel at
the time of communion : and their declaring (contrary to
the express words of their Catechism) that they do not be
lieve the body and blood of 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 no
thing there but bread and wine.
" 6thly, They observe days like the Papists in honour
of the saints and angels ; which, if it be not religious wor
ship, I know not what is. They pray to be defended by
the angels in their collect for Michaelmas-day, which i3
rank Popery. Their Calendar 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, Ember-days, and Fridays : though to give them their
due, this part of Popery, for a longtime, has been found no
where but in their books.
" In fine, their godfathers and godmothers in baptism,
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 bet
ter 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 Popery and Paganism stand upon a level, I cannot
but conclude, that English Protestancy is nearly allied to
Paganism. For whilst we see these pretended Protestants
worshipping at this day in the same temples, at thei same
altars, sometimes before the same images, and always with
the same liturgy, and many ofthe 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 Nonconformist agreeably to the copy which
the Doctor has set him in his parallel 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 indignation or contempt : and the
same would be their dispositions with regard to Dr. Mid-

PREFACE. xis
dleton's performance, ifthey would make use ofthe same
weights and measures in our own case as in their own.
I shall add no more, but that I cannot but apprehend
that the Doctor, in pretending to impeach us of Paganism,
has impugned the known truth : a truth so evident, that
notwithstanding the violent humour of Luther, and all his
bitter declamations against us, yet he could not help ac
knowledging, in his book against the Anabaptists, "That
under the Papacy are many good Christian things, yea,
all that is good in Christianity ; and that Protestants had it
frpm thence. I say, moreover, says he, that under the Papa
cy 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 Chris
tianity, I fear has kept nothing for himself but the shell
If the Doctor in quality of one of his children, has inherit
ed any part of his treasure, I do not envy him the inherit
ance, but shall leave him in the quiet possession of it.

THE
CATHOLIC CHRISTIAN
INSTRUCTED,
IN THE
SACRAMENTS, SACRIFICE, CEREMONIES,
AND
OBSERVANCES OF THE CHURCH.

CHAPTER. I.
Of the Sign of the Cross.
Q. "^\THY do you treat of the sign of the cross, before you
' » begin 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 applied 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 the ancient and learned Tertulliant, at every com
ing in and going out, when we put on our clothes 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.
• Tract 119 in Joan. t L. de Corona Milit. c. 3.

22 THE CATHOLIC CHRISTIAN, &c.
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 his
death and passion ; and to nourish thereby in our souls the
three divine virtues of Faith, Hope, and Charity.
Q. 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
salvation. 3dly, 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 il
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
ilhost ;" by which we make a solemn profession of our faith in
ihe 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 bless.
Q. Have you any thing more to add in favour 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
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
Eusebius, in his first book ofthe 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
* St. Hierom upon Ezok. ii.

THE CATHOLIC CHRISTIAN, &e. 23
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 n ritings 0/ the fathers, which it would be
too tedious here to recount.

CHAPTER. II.
Of ihe Sacrament of Baptism.
Q. ",S\7"HAT do you mean by a Sacrament ?
" A. An outward sign or ceremony of Chsist's in
stitution, by which grace is given to the soul of the worthy
receiver. Q. 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 or
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,
since the scripture nowhere calls it so ?
A. Because it has these three conditions. 1st, It is an out
ward visible sign consisting in the washing with water, with
the form of words prescribed by Christ. 2dly, It has a power
of communicating grace to our souls, in the way of a new birth ;
whence it is called by the Apostle, Tit. iii. 5, ' the laver or
washing of regeneration and renewing of the Holy Ghost.'
3dly, We have the ordinance and institution of Christ, St.
Matt, xxviii. 19 : 'Go teach all nations, baptizing them in the
name of the Father, and ofthe Son, and ofthe Holy Ghost."
And St. John iii. 5 : ' Except a man be born again of water
and the Holy Ghost, he cannot enter into the kingdom of
God.' Q. In what manner must baptism be administered so as to
be valid ?
A. It must be administered in true natural water, with this
or the like form of words : ' I baptize thee in the name of the
Father, and of the Son, and of the Holy Ghost ;' which words
ought to be pronounced at the same time as the water is ap
plied to the person that is baptized, and by the same minister,
who ought to have the intention of doing what the Church
does.

84 THE CATHOLIC CHRISTIAN, &c
Q. What if these words, ' I baptize thee,' or any one of the
names ofthe Three Persons, should be left out ?
A. In that case it would be no baptism.
Q. What if the baptism should be administered in rose-
water, or any of the like artificial waters ?
A. It would be no baptism.
Q. Ought baptism to be administered by dipping or by
pouring of the water ; or by sprinkling of the water ?
A. lt may be administered validly any of these ways ; but
the custom of the Church is to administer this sacrament either
by dipping in the water, which is used in the East ; or by
pouring of the water upon the person baptized, which is more
customary in these parts of Christendom. Moreover, it is the
custom in all parts of the Catholic Church, and has been so
from the Apostles' days, to dip or pour three times at the
names ,of the three divine persons ; though we do not look
upon this so essential, that the doing otherwise would render
the baptism invalid.
Q. What think you of those that administer baptism so
slightly, that it is doubtful whether it may in any sense be
called an ablution or washing ; as for instance, those that
administer it only with the fillip of a wet finger ?
A. Such as these expose themselves to the danger of ad
ministering no baptism.
Q. What do you think of baptism administered by heretics.
or schismatics ?
A. The church receives their baptism, if they observe the
catholic matter and form ; that is, if they baptize with true na
tural water, and have the intention of doing what the church
does. Pronouncing at the same time these words, ' I bap
tize thee in the name ofthe Father, and ofthe Son, andof the
Holy Ghost.'
Q. What think you of baptism administered with the
due form of words, but without the sign of the cross ?
A. The omission of this ceremony does not render the
baptism invalid.
Q. What is your judgment ofthe baptism said to be admi
nistered by some modern Arians, ' In the name ofthe Father,
through the Son, in the Holy Ghost ?'
A. Such a corruption of the form makes the baptism null
and invalid.
Q. What is the doctrine of the church as to baptism admi
nistered by a layman or woman ?
A. If it be attempted without necessity, it is a criminal
presumption ; though even then the baptism is valid, and is
not to be reiterated : But, in a case of necessity, when a priest

THE CATHOLIC CHRISTIAN. 25
cannot be had, and a child is in immediate danger of death,
baptism may not only validly, but also awfully be adminis
tered by any person whatsoever. In which case a cleric,
though only in lesser orders, is to be admitted preferably to a
layman, and a man preferably to a woman, and a catholic
preferably to a heretic.
Q. How do you prove that infants may be baptized who
are not capable of being taught or instructed in the faith ?
A. I prove it, 1st, By a tradition which the church has re
ceived from the Apostles*, and practised in all ages ever
since : now as none were more likely or better qualified than
the Apostles, to understand the true meaning of the commis
sion given them by their master to baptize all nations, so
none were more diligent than they to execute faithfully this
commission according to his meaning, and to teach their dis
ciples to do the same, St. Matt, xxviii. 20. So that what
the church has received by tradition from the Apostles and
their disciples was undoubtedly agreeable to the commission
of Christ.
Secondly, 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 conse
quently they must be capable of baptism.
Thirdly, Circumcision in the old law corresponded to
baptism 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 like manner is to be administered to infants.
Fourthly, We read in scripture of whole families baptized
by St. Paul, Acts xvi. 15. and 33. lCor.i. 16. Now it is proba
ble that in so many whole families there were some infants.
Fifthly, 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 original sin ; and
consequently almost one half of mankind dying before the
use of reason must inevitably perish, if infants were not to be
baptized. Sixthly, If infants' baptism were invalid, the gates of hell
* St. Irenes, 1. 2. c. 39. Origen, 1. 5. in c. 6. ad Rom. St. Cyprian
Ep ad Fidum. St. Chrysostom, Horn, ad Neophytes St. Augustine,
1. 10. de Gen. t. 23. &c. c

26 THE CATHOLIC CHRISTIAN.
would have long since prevailed against the church ; yea, for
many ages there would have been no such thing as christians
upon Earth ; 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 conse
quently 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 ?'
Besides, if infants' baptism be null, the first preachers of the
Anabaptists had never received baptism, or had received'ii
from those who never had been baptized. A likely 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
mission, had not so much as baptized.
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 ofthe Fa
ther, and of the Son, and of the Holy Ghost.' From that
general sentence of our Lord, St. John iii. 5. ' Except a man
be born again of water and the spirit, he cannot enter into the
kingdom of God.' From the practice ofthe 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 baptiz
ed 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 (Magus) himself also be
lieved and was baptized :' as was also the eunuch of Queen
Candace, ver. 36. 38. Thus we find Paul, baptized by Ana
nias, Acts ix. 18. Cornelius and his friends by order of St.
Peter, Acts x. 47, 48. Lydia and her household, by St. Paul,
Acts xvi. 15, &c. In fine, from the perpetual belief and
practice of the whole church ever since the Apostles' days,
which in all ages and all nations has ever administered
baptism in water to all her children, and never looked upon
any to be Christians until they were baptized. Now ' if a
person will not hear the Church, let him be to thee as a hea
then and a publican,' St. Matt, xviii. V7.
Q. How do you prove from scripture that the Apostles
gave baptism in water ?

THE CATHOLIC CHRISTIAN, &e. 27
A. From Acts viii. 36. 38. ' See here is water,' said the
eunuch to St. Philip, ' 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
baptized, which have received the Holy Ghost as well as we?
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 baptized 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 all
born, by reason of the sin of our first father, Adam. 2dly, It
remits all actual sins, which we ourselves have committed fin
case we have committed any before baptism) both as to the
guilt and pain. 3dly, 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.
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
children 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 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 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 nol
yet baptized, but heartily desiring baptism, is put to death foi
the faith of Christ, before he can have this sacrament admi
nistered 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 in this disposition ; for this is called the bap
tism ofthe Holy Ghost ; Baptismus Flaminis.

28 THE CATHOLIC CHRISTIAN, &e.
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 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 of
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. Q. But what if a person should he 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
he receives the sacrament of baptism ?
A. No, it is not : because the sins committed before baptism
are washed 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 off 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
ougjht to convince them, young children are so quickly and so
easily snatched away by death.

CHAPTER III.
Of the Ceremonies of Baptism; andof the Manner of Ad
ministering this Sacrament in the Catholic Church.
Q. T/S/'HY does the Church make use of so many cere-
* ' monies in baptism ?
A. 1st, To render thereby this mystery more venerable to
the people. 2dly, To make them understand the effects of
this sacrament, and what the obligations are which they con
tract in this sacrament.
Q. Are the ceremonies of baptism very ancient ?

THE CATHOLIC CHRISTIAN, See. 29
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 apostolical tradition.
Q. In what places does the Church administer the sacra
ment of baptism ?
A. Regularly speaking, and excepting the case of necessi
ty, 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 godfathers and godmo
thers in baptism ?
A. 1st, That they may present to the Church the person
that is to be baptized, and may be witnesses of his baptism.
2d!y, That they may answer in his name, and be sureties for
his performance of the promises which they make for him.
Q. AVhat is the duty of godfathers and godmothers?
A. To see, as much as lies in them, that their godchildren
be 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.
Q. May all sorts of persons be admitted for godfathers and
godmothers ?
A. No : but only such as are duly qualified for discharging
the obligations of a godfather or godmother. Upon which
account 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
godmother : 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.
1 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
heathenish name, but the name of some saint, by whose ex
ample he may be excited to a holy life, and by whose prayers
he may be protected) inquires of him ; ' N. what dost thou de
mand of the Church of God ?' To which the person himself,
C 2

30 THE CATHOLIC CHRISTIAN, Stc.
if at age, or the godfather and godmother for him, answer,
faith : by which is meant not the bare virtue, by which we
believe what God teaches, but the whole body of Christianity,
as comprehending both belief and practice ; into which the
faithful enter by the gate of baptism. The priest goes on,
and asks ; ' what does faith give thee ?' Answ. life Ever
lasting. Priest. ' If then thou wilt enter into life keep the command
ments, thou shalt love the Lord thy God with thy whole heart,
and with thy whole soul, and with thy whole mind ; and thy
neighbour 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 tradition ; 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 fore
head 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 ofthe 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 baptizedjto beg of God to dispose his soul for the grace
of baptism. 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 com
manded in the law, Levit. ii. 13. That salt should be used
in every sacrifice or oblation made to God ; to whom no offer
ing 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 corrup
tion of sin, as we make use of salt to keep things from cor
rupting. Then the priest proceeds to the solemn prayers and exor-
* L. de Nuptis, u. 18. and 29.

THE CATHOLIC CHRISTIAN, &c. 31
cisms, used of old by the Catholic Church in the administra
tion of baptism, to cast out the Devil from the soul, under
whose power we are born by original sin. ' I exorcise thee,
says he, O unclean spirit, in the name of the Father, <|»- and
of the Son, «$»¦ and of the Holy Ghost, «$»• that thou mayest go
out, and depart from this servant of God, iV. 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 honour to the living and
true God. Give honour to Jesus Christ his Son, and to the
Holy Ghost, and depart from this servant of God, JV. For
our God and LorQ 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, ' N. 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
catechumen, 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, &c. he wets his fingei
with his spittle, and touches first the ears of the catechumen,
saying, ' Ephphetha,' that is, be thou opened : then his nos
trils, adding these words, ' unto the odour of sweetness.' ' But
be thou but to flight, 0 Devil, for the judgment of God will be
at hand,' by which ceremony the Church instructs her cate
chumens to have their ears open to God's truth, and to smeli
its sweetness ; and begs this grace for them.
Then the priest asks the person that is to be baptized, ' N.
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

32 THE CATHOLIC CHRISTIAN, &c.
works ?' Answ. I renounce them. Priest, ' And all his pomps ?'
Answ. I renounce them.
This solemn 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 vow that we make to
God, by which we engage ourselves to abandon the party of
the Devil, to 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 maxims 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. Bat in the moment we break this so
lemn covenant by wilful sin, we lose both the grace of bap
tism, and all that title to an eternal inheritance which we re
ceived in baptism, together with the dignity of children of
God ; and become immediately slaves to the Devil, and chil
dren of hell.
After this renouncing Satan, and declaring war against him,
to give us to understand what kind of arms we are to procure
in this spiritual conflict, the priests anoints the catechumen
upon the the breast, and between the shoulders, with holy oil,
which is solemnly blessed by the bishop every year on Maun-
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 act
manfully, and to 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 mortal life. The words which the priest uses at this con
juncture 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, ' N, Dost thou believe
in God the Father Almighty, Creator of Heaven and Earth ?'
Answ. 1 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 catechumun himself, if able, or by the
godfather and godmother; and imply another part ofthe co
venant of baptism, viz. the covenant of faith ; by which we

THE CATHOLIC CHRISTIAN, &c. 33
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 ; ' N. will 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 ; ' JY. I baptize thee in the name of the Father,
and of the Son, and of the Holy Ghost.' Which words are
pronounced 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 bap
tized before or not ; then the priest makes use of this form.
' N. If thou art not already baptized, I baptize thee in the
name ofthe Father, and ofthe 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 us to understand, 1st, That in baptism we
are made partakers with Christ, (whose name signifies anoint
ed) and have a share in his unction and grace. 2dly, That
we partake also in some mariner in his dignity of king and
priest, as all Christians are called by St. Peter, 1 . Pet. ii. 9.
A royal or kingly priesthood, and therefore we are anointed,
in this quality as kings and priests are anointed. 3dly, 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 so
lemnly 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 mayest carry unstained, before the judg-

34 THE CATHOLIC CHRISTIAN, &e.
ment seat of our Lord Jesus C hrist, that thou mayest have
eternal life, 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
commandments of God, that when our Lord shall come to his
nuptials, thou mayest meet him together with all the saints, in
the heavenly court and mayest have life eternal and mayest live
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 burning by the oil of good works;
that whensoever our Lord shall come, we may be found with
our lamps burning, and may go in with him into the eternal
life ofhis heavenly kingdom.
Lastly. The priest addressing himself to the person bap
tized, says, ' N. 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 regard to the educa
tion and instruction of their child ; and ofthe care which the
Church requires of the parents, not to let the child lie in the
same bed with them or with the nurse, for fear of its being over
laid. And lastly, informs them ofthe 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 un
lawful for them afterwards to marry with those to whom they
are thus spiritually allied.

CHAPTER. IV.
Of the Sacrament of Confirmation, and of the Manner of Ad
ministering- it.
Q.T/t/"HAT do you mean by confirmation ?
? " A. A sacrament by which the faithful after bap
tism receive the Holy Ghost, by the imposition of the hands
of the bishop and prayer, accompanied with the unction or
anoiniting of their foreheads with holy chrism.
Q. Why do you call it confirmation ?
A. From its effect, which is to confirm or strengthen those
that receive it in the profession of the true faith, to make them
soldiers of Christ, and perfect Christians, and to arm them
against their spiritual enemies.
Q. How do you prove from Scripture, that the apostles-
practised confirmation ?

THE CATHOLIC CHRISTIAN. &c. 35
A. I prove it from Acts viii. 14, 15, 16, 17, 18, where we
read of St. Peter and St. John confirming the Samaritans.
' They prayed for them that they might receive the Holy
Ghost, .... then they laid their hands on them, and they re
ceived the Holy Ghost, &c. item. Acts xix. 5, 6. They were
baptized in the name ofthe Lord Jesus. And when Paul had
laid his hands on them, the Holy Ghost came on them.' It
is of confirmation also that St. Paul speaks, Heb. vi. 1, 2.
'Not laying again the foundation, &c. of the doctrine of bap
tism, and of laying on of hands, &c.' And 2. Cor. i. 21, 22.
' Now he who confirmeth us with you in Christ, and hath
anointed us, is God : who hath also sealed us, and given the
earnest of the spirit in our hearts.'
Q. How do 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. Heriarc/t, c. 4. Tertullian L. de Baptismo,
c. 7. L. de Resurrectione carnis, c. 8. L. Prascrip ad
versus Haresus, c. 4. St. Cornelius Epist. ad Fabium Anti
och. apud Eusebium, L. 6. Histor. c. 43. Sto Cyprian, Epist.
70. ad Januarium, Epist. 72, ad Stephanum Papam, Epist.
73, ad Jubaianum, Epist. 74. ad Pompeium. Firmilian,
Epist. ad St. Cyprianum.. The Councilof Illiberis, Can. 3S.
The Council of Laodicea, Can. 48. St. Cyril of Jerusalem,
Catech. 3. My stag. St. Pacian, Epist. 1. 8f 3. aid Symnon. fy
in Sermone de Baptismo St. Ambrose^!,, de Us qui mysteriis
iniliantur, c. 7- The Author of the Books of the Sacraments
attributed to St. Ambrose, L. 3. c. 2. St. Optat. of Milevis,
L.'7- contra Parmeniamim. St. Hierome in Dialogo contra
Luciferianos. St. Innocentius, Epist. 9. ad Dicentium. St.
Agustine, Tract. 6. in Epist. 1. Joannis, L. 2. contra Literas
Petilani, c. 104. fyc. St. Cyril of Alexandria, ad Joelis,
2. v. 24. St. Leo Pope, Serm. 4. de native. Theodoret in
comment, ad Cantic. 1. u. 3. St. Gregory the great, Homil.
17- in Evangelia, <^c.
Q. Who is the minister of this sacrament ?
A. The ordinary minister of this sacrament is a bishop
only. Q. Can this sacrament be received any more than once ?
A. No, because, like baptism, it imprints a character or spi
ritual mark in the soul, which always remains. Hence, those
that are to be confirmed are obliged to be so much the more

36 THE CATHOLIC CHRISTIAN.
careful to come to this sacrament worthily, because, it can be
received but once ; and if they then receive it unworthily,
they have no share in the grace which is thereby communica
ted 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 fol
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 frequently 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
fortifying grace to strengthen the soul against all visible and
invisible enemies ofthe faith.
Q. Is then this sacrament absolutely necessary to salva
tion ?
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 conveniently 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 religion, 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, though some
times she confirms infants ; in which case great care must be
taken, that they be put in mind, when they come to the use
of reason, that they have received this sacrament,
Q. What is the obligation that a christian takes upon him
in 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-

THE CATHOLIC CHRISTIAN, &o. 87
tracts the like obligations as in the sacrament of baptism, and
the same spiritual kindred.
Q. May a person that is confirmed take a new name ?
A. lt 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
ligations 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 admi
nistered ?
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 are 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 tis pray.
O Almighty, everlasting God, who hast vouchsafed to rege
nerate these thy servants by water and the Holy Ghost ; and
who hast given them the remission of all their sins ; send forth
upon them thy sevenfold Holy Spirit, the comforter from Hea
ven. Answer. Amen.
Bish. The spirit of wisdom and of understanding.
Answ. Amen.
Bish. The spirit of council and of fortitude.
Answ. Amen. ]
Bish. The spirit of knowledge and of piety.
Answ. Amen.
Bish. Replenish them with the spirit of thy fear, and sign
them with the sign of the cross -«J>- of Christ, in thy mercy,
unto life everlasting. Through the same Jesus Christ thy
Son our Lord who liveth 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, 'N- I sign thee with the sign of the cross,
I confirm thee with the chrism of salvation, in the name ot
the Father, and ofthe Son, and ofthe Holy Ghost, Amen.
After which he gives the person confirmed a little blow on
the cheek, saying, Pax tecum, that is, peace be with thee.

38 THE CATHOLIC CHRISTIAN, &c.
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 feareth the Lord.
May the Lord bless you from Sion, that you may see the good
things of Jerusalem all the days of your life; and may have
life 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 olives 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 vigour to
the body, to assuage our pains, &c. represent the like spiritual
effects of the grace of this sacrament in the soul. And the
balm, which is of a sweet smell, represents the good odour ot
sweet savour of christian virtues, and an innocent life, with
which we are to edify our neighbours after having received
this sacrament.
Q. Why is this unction made on the forehead, and in form
of the cross ?
A. To give us to understand that the effects 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 either 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 faith.
Q. And why does the bishop, at the same time as he gives
the 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
in patient suffering for God and his truths.
* Philip, iv. 7.

THE CATHOLIC CHRISTIAN, &o. 39
CHAPTER V.
Of the Sacrament of the Eucharist.
Q.T^/"HAT do you mean by the sacrament of the Eucha-
* v rist ?
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 call this sacrament the Eucharist ?
A. Because the primitive Church and the holy Fathers *
have usually called it so : for the word Eucharist in the 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 which 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 was first 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 it then the belief of the Church that Jesus Christ him
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 consequent
ly, 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 same 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.
* St. Justin, in Apolog. 2. St. Irenaeus, 1. 4. c. 34. Tertullian L. de
Cor. militis, c. 3. St. Cyptian Epist. 54. 1st Council of Nice. Can. 18.

40 THE CATHOLIC CHRISTIAN, &c.
Q. Then the body of Christ in the sacrament cannot be
hurt or divided, neither is it capable of being digested or cor
rupted ?
A. No, certainly, for though the sacramental 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 ?
A. It may be called a spiritual body, in the same sense as
St. Paul, 1 Cor. xv. 44, speaking of the resurrection of the
body, says, ' lt 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 qualities and properties of a spirit.'

SECTION I.
Tlie first Proof of the real Presence, from the Words of Christ
at thefirst Institution of this Blessed Sacrament.
Q. TTOW do you prove the real presence ofthe body and
-H blood of Christ in this sacrament ?
A. I prove it first from the express and plain words of
Christ himself the eternal truth, delivered at the time of the
first institution of this blessed sacrament, and recorded in no
less than four different places in the New Testament, viz. St.
Matt. xxvi. 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 blood of the ney 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 (xx^^s.ov sacrificed) for you— This cup
is the New Testament in my blood.' Now the body which
was given and sacrificed for us, the blood of the New Testa
ment which was shed for us, is verily and indeed the real body
and blood of Christ. Therefore, what Christ gives us in this
blessed sacrament 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
sense 2

THE CATHOLIC CHRISTIAN, &c. 41
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 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 ; for
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 spoke 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 disci
ples, 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 expounded all things to his disciples.' ¦ St. John xv.
1 5. Henceforth I call you not servants ; for the servant know
eth not what his Lord doth : but I have called you friends, for
all things that I have heard of my Father,- 1 have made known
unto you.' How then is it likely that in this most important
occasion of all, when, the very night before his death, he was
taking his last leave and farewell of these his dear friends, he
should deliver himself to them in terms which (ifthey are not
to be taken according to the letter) are obscure beyond all ex
ample, and not any where to be paralleled ?
Secondly, He was at that time making a covenant, whicn
was to last as long as time itself should last : He was enacting
a law, which was to be forever 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
* Dr. Harris's sermon on transubstantiation, p. 7, 8.
D 2

42 THE CATHOLIC CHRISTIAN, &c.
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 ex
presses himself in plain and clear terms in his covenants, laws,
&c. This is what all wise men ever observe in their cove
nants, laws, and last wills, industriously avoiding all obscure
expressions, which may give occasion to their being misun
derstood ; 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 ofthe law ; in all the com
mandments, in the institution ofthe legal sacraments, &c. All
are expressed in most clear and plain terms. It can then be
nothing less than impeaching the wisdom of the Son of God,
to imagine that he should make his new law and everlasting
covenant 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 sacra
ments, under such a form of words, which in their plain, na
tural, 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 believe that he would make his last
will and testament in words affectedly ambiguous and obscure;
which, if taken according to that sense which they seem evi
dently to express, must lead his children into a pernicious error
concerning the legacy that he bequeaths them.
In effect, our Lord certainly foresaw that his words would
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 ge
neral councils would interpret his words in this sense. It
must be then contrary to all probability that he who fore
saw 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

THE CATHOLIC CHRISTIAN, &c. 43
God's word, viz. his holy Church ; which has always under
stood these words of Christ in their plain literal sense, and
condemned 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. IS. And with this interpreter
Ckrist has promised, that both he himself and the Holy Ghost,
the Spirit 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, that he is a door, a vine, &c. ?
And why then may not also the words of the institution ofthe
blessed sacrament be understood figuratively ?
A. It is a very bad argument to pretend to infer that be
cause 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 institution of his solemn covenant, law, sacrament, and
testament, at his last supper : that because he has called him
self a door, or 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 circumstances in which it was natural to understand
his words according 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 deliver
ed as parables and similitudes, and consequently as figures ;
the latter are the words of a covenant, sacrament, and testa
ment, and therefore are to be understood according to their
most plain and obvious meaning. 2dly, Because the former
are explained by Christ himself in the same places in a figu
rative sense, the latter are not. 3dly, Because the former are
worded in such a manner 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 literal
sense, that they that have been the most desirous to find a
figure in them have been puzzled to do it :* and all Christen-
* It was the case of Luther himself, as we learn from his epistle to

44 THE CATHOLIC CHRISTIAN, &c
dom has for many ages judged witnout the least scruple that
they ought to be taken according to the letter. 4thly, Because
the Church of God has authorized the literal interpretation of
the words of the institution 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
Eroperty of the vine, in giving life and fruit to its branches,
t. John xv. 1. might according 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, without making any
change in them, his body and blood; because bread and wine
have in themselves neither any similitude, 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.
Q. But may not the sign or figure, according to the com
mon laws of speech, be called by the name of the thing signi
fied ? And have we not instances of this nature in scripture ;
as when Joseph interpreting the dream of Pharaoh, Gen. xii.
26. says, ' the seven good kine are seven years ;' and our
Lord interpreting the parable of the sower, St. Luke viii. 11.
says, ' the seed 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 fi
gures, and upon such like 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
institution of a sign or figure ; because, when a thing is not
known beforehand to be a sign or representation of some other
thing, to call it abruptly by a foreign name would be contrary
io 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 memoran
dum of Alexander the Great, and pointing to the tree, should
gravely tell his friends, (who were not acquainted with his de
sign) this is that hero that overcome Darius, such a proposi-
hi- friends at Strasburg, torn. 5. fol. 502. and of Zuinglius, as we learn
from his epistle to Pomeranus, fol. 256.

THE CATHOLIC CHRISTIAN, &c. 45
tion as this would justly be censured as nonsensical and unwor»
thy 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 Saviour at his last supper, without
giving his disciples any warning beforehand, any meaning to
speak figuratively, 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 abstract
ing 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 verily his words at his last sup
per, 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 determine 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 commemoration
of his death, 1 Cor. xi. 26. but they no way interfere with
those other Words, ' This is my body, and this is my blood,'
so as to explain away 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 ofthe words ofthe institution,
or as any ways altering or qualifying 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, whethei
really present or really absent, may be the object of our re
membrance; and thus we are commanded in scripture to
remember God, Deut. viii. 18. Eccles. xii. 1, though in him
we live, move and have our being, Acts xvii. 28. So that this
command of remembering Christ is no ways opposite to his
real presence: but the most that can be inferred from it is,
that he is not visibly present ; which is very true ; and there
fore, lest we should forget him, this remembrance is enjoined.
Besides, if we hearken to the Apostle, 1 Cor. xi. 26. he will

46 THE CATHOLIC CHRISTIAN, &c.
inform us that what we are commanded to rememper is the
death of Christ ; now the death of Christ is not a thing really
present, but really past, and therefore a most proper subject
for our remembrance.

SECTION. II.
The second proof of the real presence, from St. John,
vi. 51, Sfc.
Q. "^P|7"HAT other proof have you for the real presence of
* » Christ's body and blood in the sacrament of the
eucharist, besides 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 will give
for the life ofthe 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,',ex-
cept 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 living Father
hath sent me, and I live by the Father: so he that eateth me,
even he shall live by me. This is that bread which came
down 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 incul
cated ; and we are so plainly told, that the bread which Christ
was to give, is that very flesh which he gave for the life of
the world, that one must be resolved to keep one's eyes shut
against the light, if one will not see so plain a truth.
Q. How do you prove that Christ in this place is speaking
ofthe blessed sacrament ?
A. By comparing the words which he spoke upon this oc-

THE CATHOLIC CHRISTIAN, &c. 47
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, he 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 ofthe sixth chapter of St. John, as spoken ofthe sacra
ment. See St. Irenaeus L. 4. c. 34. Origen Horn. 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.
l,c.l. St. Cyril, of Jerusalem, Catech. Mystag.4. St. Ambrose,
ofthe mysteries, c. 8. St. John, Chrysostom, St. Augustine,
and St. Cyril, of Alexandria, writing upon the sixth chapter
of St. John. St. Epiphanius Haeresi 55, Theodoret L. 4. Hist.
Eccles. c. xi, &c.
Q. But does not Christ promise eternal life, St. John vi. 51t
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 life to every one that eateth of that
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
power, ver. 54. In 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 me in the name of the Lord shall
be saved ;' which also certainly must be understood, provided
they do it worthily and perseverantly ; lest this text contra
dict 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 babtized 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.' Q. 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 Car

48 THE CATHOLIC CHRISTIAN, &c.
tholic Church, since our Lord tells us, verse 53, ' verily, veri
ly, I 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 pre
cept for the receiving this blessed sacrament, which if persons
wilfully 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 in
fants, 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 under
stood to be such by the Church of God, which always believ
ed that under either kind Christ is received whole and entire,
and consequently that under either kind we sufficiently com
ply with the precept of receiving his flesh and blood.
Q. Why may not these words of Christ, St. John vi. 51,
52, 53, &c. be taken figuratively, so as to mean no more than
the believing in his incarnation and death ?
A. Because it would be too harsh a figure of speech, and
unbecoming the wisdom of the Son of God, to express the be
lieving in him by such strange metaphors as eating his flesh,
and drinking his blood, such as no man ever used before or
since. And to repeat and inculcate these expressions, so of
ten to the great offence both ofthe Jews, and even ofhis own
disciples, who upon this account went back and walked no
more with him, ver. 60, and 66 : 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 Saviour right, or did they mistake his meaning ?
A. They understood him right, so far as relates to the real re
ceiving 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 appre
hended the eating of his flesh, cut off from his bones, and
drinking ofhis 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 believe 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 CATHOLIC CHRISTIAN, &c. 49
the living God.' So that these people ought, like the- Apos
tles, to have submitted themselves to believe what as yet they
understood 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 may see how much more wisely Catholics act (who in this
mystery, like the Apostles, submit themselves to believe what
they cannot comprehend, because they know that Christ has
the words of eternal life) than those who like the apostate
disciples cry out, ' This is a hard saying, and who can hear
it?' 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 ye shall 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 difficulty
of believing that he could give them his flesh to eat, then whilst
he was visible amongst them, would have much more diffi
culty 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 ot
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 appre
hended, would profit nothing: for what would it avail us to
feed upon dead flesh, separated from the soul and divinity, and
consequently from the life-giving spirit? But then it would
be blasphemy to say that the flesh of Christ, united to his spi
rit (in that manner in 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 would never have taken flesh for us, and his
incarnation and death would be unprofitable to us. Which 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
E

SO CATHOLIC CHRISTIAN, &c.
in pieces in a dead body? or sold in the shambles ; and not as
it is animated by the spirit. Wherefore it is said, the flesh
profits nothing, in the same manner as it is said, knowledge
puffeth up," 1 Cor. viii. 1. Must we then fly from know
ledge ? God forbid : what then means knowledge puffeth up ?
That is, if it be alone without charity ; therefore the apostle
added, but charity edifieth. Join therefore charity to know
ledge, 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 flesn, as
charity is to be joined with knowledge, and then it profits
much. For if the flesh profiteth nothing, the word would no.
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
that quickneth 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.
q TLJ" AVE you any other proofs from scripture of the
^" J-J- real presence of the body and blood of Christ in
the blessed sacrament ?
A. Yes. 1 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. "that the cup of blessing which we
bless is the communion of the blood of Christ, and the bread
which we break is the communion of the body of Christ."
Secondly, 1 Cor. xi. 27- " Wherefore, whosoever shall eat
this bread, or drink this cup 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 f

THE CATHOLIC CHRISTIAN, ke. 61
Thirdly, 1 Cor. xi. 29. ' He that eateth and drinketh un
worthily, eateth and drinketh damnation to himself, not dis
cerning 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 ?
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 ofthe
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 prescribeds
Exodus xii, had chiefly relation to eating of it ; and conse
quently to this typical lamb in the Old Testament, corresponds
in the New Testament the lamb of God, as eaten by his peo
ple in this sacrament : which for this reason was instituted im
mediately after our Lord had eat the passover with his disci
ples, that the, figure might he both explained and accomplished,
and might make way for the truth. See concerning this figure
the current sense of the fathers in Tertullian, L. 4, in Marcio-
nem, St. Cyprian, L. de imitate Ecclesiae. St. Hierome in c.
26. St. Matthaei. Chrysostom, Homil. de Proditione Judse.
St. Augustine, L. 2. contra Literas Petiliani, c. 37- St. Gau-
dentius. Tract 2. in Exod. St. Cyril, of Alexandria, contra
Nestor, p. 112. Theodoret in 1 Cor. xi. St. Leo Serm. 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
to you,' was a figure of the blood of Christ in this sacrament,
our Lord himself sufficiently declared, by evidently alluding to
this figure, when he gave the cup to his disciples, saying, ' This
is my blood ofthe New Testament,' St. Matt. xxvi. 28. St.
Mark xiv. 24. or, ' This cup is the New Testament in my
blood.' St. Luke xxii. 20. 1 Cor. xi. 25.
Thirdly,- 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 tha

52 THE CATHOLIC CHRISTIAN, &c.
cloud, and the passage of the Red Sea, as figures of baptism,
ver. 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 thelioly fathers, and is suffi-'
ciently demonstrated from the analogy which is found between
the manna and this blessed sacrament. For which see the
annotations, 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 bejter representing Christ than
bread and wine ? Who 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 commemo
rate things past ? lt must therefore be visible to every Chris
tian, that if the paschal lamb, the blood of the testament, and
the 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
tain and exhibit him really to us.
Q. But why may not a person suppose that the figures of
the Old Testament might equal or excel the sacrament of the
New ?
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 sacrifice and sacraments were but 'weak and
beggarly elements,' Gal. iv. 9, and that it was annulled by rea
son of ' the weakness and the unprofitableness thereof' Heb.
vii. 1 8. 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 favour
of the real presence of our Lord's body in the blessed sacra
ment ?
A. Yes. Those innumerable texts of scripture, which
prove the unerring authority ofthe Church of Christ, and the
indispensable obligation of the faithful to follow the judgment
of the Church, and to rest in her decisions, plainly demon-

THE CATHOLIC CHRISTIAN, &c. S3
strate that to be truth which the Church has so lone ago
declared with relation to this controversy ; and that all Chris
tians 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
seven hundred years ago, in the days of Berengarius, who was
the first that openly attacked the doctrine ofthe 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 afterward confirmed by the general councils of Lateran,
Constance and Trent.
Q. AVhat scripture do you bring to show that all Christians
are obliged to submit to these decisions of the councils and
pastors of the Church ?
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 despiseth
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. xii. 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. Johniv. 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 the 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 ofthe 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 pre
vail 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,
E 2

54 THE CATHOLIC CHRISTIAN, &e.
the Spirit of truth, shall abide for ever, with these sametedch-
ers 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 Spirit, 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 ofher seed, nor out of the mouth ofher seed's seed,
from henceforth and for ever,' Isaiah lix. 20, 21. 6thly,
' 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 liv. 9, 10. ' that he has promised to be
her everlasting light, Isaiah lx. 18, 19, &c ' and to set hi,
sanctuary in the midst of her for evermore,' Ezek. xxxvii. €
all which is inconsistent with her being led astray by damnabh,
errors ; and thus the scripture, by plainly giving testimony
to the Church and Church authority, plainly also gives testi
mony 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 en
tiled A specimen of the spirit of the dissenting teachers, &c
anno 1736.
Secondly, The perpetual consent of the Greeks, and all the
oriental Christians, demonstrated by Monsieur Arnauld and
the Abbe Renaudoit in their books bearing title, La perpetuite
de La Foy, &c. confirmed by the authentic testimonies * of
* See the testimony of seven archbishops of the Greek Church,
Perpetuity, vol. iii. p. 569, tbe testimonies of the archbishops and
clergy of the isles of the archipelago, &c. p. 572, &c. of divers ab
bots and religious, chap. iv. and v. of four patriarchs of Constanti-
nopl e, of the patriarchs of Alexandria, and ef thirty-five metropolitans
or archbishops, anno 1762, chap. vi. p. 623, of the Churches of Geor
gia and Mingrelia. chap. vii. p. 634. ofthe patriarch of Jerusalem,
and of several other archbishops, abbots, &c. p. 703. Of Macarious
and Neophyrus, patriarchs of Antioch, p. 723, &c. of Mocroditus,
patriarch of Constantinople, Response generate, p. 151. See also
the orthodox confession of the oriental Church, signed by the four
patriarchs and many other bishops, ibidem, p. 138. That the same
is the faith of the Armenians, is proved by the testimonies of Havia
dour, an Armenian prelate, of Uscanus, bishop of St. Sergius; also
of David, the patriarch, and other bishops and priests of the Arme
nians given at Aleppo, anno, 1668. In the appendix to the first vo
lume of the Perpetuite p. 78, 81, 82. Of James, patriarch of the
greater Armenia, and many other bishops and priests. Response

THE CATHOLIC CHRISTIAN, &c 55
their patriarchs, archbishops, bishops, abbots, &c. by the de
crees of their synods * against Cyril Lucar, by the writings of
their ancient t and modern divines ; and by all their liturgies ;
and acknowledged by many J Protestant witnesses. Now
what can be a more convincing evidence of this doctrine's
having been handed down by tradition from the Apostles, thkn
to see all sorts of Christians, which have any pretensions to
antiquity, all agreeing in it ?
Thirdly, Both ancient and modern Church history furnish
generale, L. 1. chap, xviii. Of the archbishops of the Armenians in
Constantinople, Adrianople and Amasaea, ibid. Of Cruciadorus,
patriarch of the lesser Armenia, with other bishops and priests, anno
672, torn. 3. Perpetuite, p. 774. Of the Armenians, of Grand Cairo,
anno, 1671. And of several bishops, at Ispahan, the same year, ibid.
p. 775 and 778. See also in the first and third volume of the Perpe
tuite and in the Response generale, many other attestations ofthe
belief of the Moscovites, Jacobites or Surians Cophts, Maronites,
and Nestorians, touching the real presence and transubstantiation.
* See the acts of the synod of Constantinople, under the patriarch
Cyril, of Bersea, anno 1639. And of the synod under the patriarch,
Parthenius, anno 1642. Andof the synod of Cyprus, anno 1668.
t See (besides the testimonies ofthe 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 Orthodox*, c. 13. The
second Council of Nice, of 350 bishops, Act 6. Elias Cret. Comment.
in Orat. 1. St. Greg. Naz. Nicephorus, Patriarch of Constantinople,
Antirhelico 2. Theodorius Studites, Antirhetico 1 . Num. 10. Theo-
phylactus ad Cap. 26. Samonus, Bishop of Gaza, in Discep. contra
Achmet Saracenum, Nicholas, of Methone, de Corp, & Sang. Christ.
Nicholas Cabafilas, Mark, of Ephesus and Bessarion ; qui omnes in
suis opusculis, says Bishop Forbes de Euch. L. 1. u. 3. aperlissime
Transubstantiationem confitenlur. Jeremias, Patriarcho in Resp. 1
and 2 ad Lutheranos. Gabriel Philadelph. de .Sacrament. The
Greeks, of Venice, in Resp. ad Cardinal. Gyis. Agapius, &c. See
also in the two additional volumes of Renaudotto the Perpetuite de
la Foy, &c. tbe concurrent testimonies of the divines of the other
oriental sects, and of all their liturgies.
% Sir Edwin Sandy's relation ofthe Religions ofthe West, p. 233.
Dr. Potter's Answer to Charity mistaken, p. 225. Bishop Forbes
de Euch. L. I.e. 3. p. 412. Crutius in Germanio-graecia. L. 5. p.
226. Danawerus, L. de Eccles. Graec. hodierna, p. 46, &c. 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 ofthe 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 Chrisf, hold the true and real
presence of the body and blood of the Lord, &c."

56 THE CATHOLIC CHRISTIAN, &c.
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-
scendto 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.
Q. T^HAT do you understand by transubstantiation ?
» » A. That the bread and wine in the blessed sa
crament are truly, really, and substantially changed by con
Secration into the body and blood of Christ.
Q. In what then does the catholic doctrine of transubstan
tiation differ from the consubstantiation maintained by th<.
Lutherans ?
A. It differs in this, that Luther and his followers maintair.
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 bebeves 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 consecra
tion, 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 ofthe world.
Secondly, From the tradition of the ancient fathfcJs, whose
doctrine may be seen in the book above quoted.
Thirdly, From the authority and decision of the t hurch of
God in her general councils of Lateran, Constance, and Trent.
And indeed, supposing that the words of Christ, in tbe in
stitution of the blessed sacrament are to be taken ac<w}ing
to the letter, as both catholics and lutherans agree, tht »wst

THE CATHOLIC CHRISTIAN, &c. *7
learned Protestants have often urged against Luther and his
followers, that the Catholic transubstantiation is more agreea
ble to the letter of Christ's words, than the Lutheran consub-
stantiation. See the bishop of Meaux's Historie des Varia
tions, L.' 2. Num. 31, 32, 33.
Q. But does not St. Paul, 1 Corinth, x. and xi. speaking'
ofthe sacrament after consecration, call it bread ?
A. He does; and so do we, 1st, because it is the bread oi
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, &c. 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 manis 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 Aposde when he tells us, 1 Cor. x. 16. that 'the
bread which we break is the communion ofthe body of Christ ;'
and our Saviour himself, when he tells us, St. John vi. 51.
'The bread that I will give is my flesh, which I will give for
the life ofthe world.'
Q. But what will you say to our Saviour's calling the sa
crament the fruit of the vine, St. Matt. xxvi. 29 ?
A. If it were certain our Saviour had so called the conse
crated wine of the blessed sacrament, it would prove no more
than St. Paul's calling the other kind bread ; that is, it would
only show that the name of wine, or the fruit ofthe 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 Saviour, not to the con
secrated cup or chalice, but to the wine of the paschal supper,
which they drank before the institution of the sacrament, thi?
appears evident from St. Luke, who thus relates the whole
manner, chap. xxii.
Ver. 14. ' When the hour was come he sat down, and the
twelve apostles with him.'
15. ' And he said unto them, with desire I have desired to
eat this passover with you before I suffer.'
16. 'For I say unto you, I will not any more eat thereof,
until it be fulfilled in the kingdom of God.'

58 THE CATHOLIC CHRISTIAN, &c.
17- ' And he took the cup and gave thanks, and said, take
this and divide it amongst yourselves.'
18. ' For I say unto you, I will not drink ofthe fruit ofthe
vine, until the kingdom of God shall come.'
19- ' And he took bread and gave thanks and brake it, and
gave unto them, saying, This is my body which is given for
you : this do in remembrance of me.'
20. ' Likewise also the cup after supper, saying, this cup is
the New Testament in my blood which is shed for you.'
21. ' But behold the hand of him that betrayeth me is with
me on the table,' &c.
Where it is visible, that it was not the sacramental cup, but
that which was drunk with the passover, to which our Saviour
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 blood of Christ.
Q. How can bread and wine be changed into the body and
blood of Christ?
A. By the Almighty power of God, to whom nothing is
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 wine by digestion
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
lour 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 colour, shape, taste, &c. of
bread and wine. But it is the judgment is deceived when
upon account of this colour, shape, taste, &c. ittoo 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 interpose itself, to oblige us to make another
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
himself assured them that what appeared to be flesh and bones,
was indeed another thing : for in such a case they ought cer-

THE CATHOLIC CHRISTIAN, ke. 59
tainly to have believed the testimony of God, rather than their
own senses.
Q. Can you give me any instances in which the testimony
of man's senses has represented one thing, and the divine au
thority of God's word has assured us, that it was not indeed
what it appeared to be, but quice 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
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 ofthe 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 hearing by the
word of God.
Q. But if the substance ofthe 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
ofthe 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 and 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 colour, taste, &c. according to modern
philosophy are nothing but the affections of our senses. See
Purchot, Part 1. Phys. 2 Sect. 5. cap. 1.
Q. How can the whole body and blood of Christ be con-

60 THE CATHOLIC CHRISTIAN, &c.
tained in so small a space as that of the host ; nay, even in
the smallest sensible particle of it ?
A. By the same Almighty power by which a camel can
pass through the eye of a needle : with men this is impossible,
says our Saviour, 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 at
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 in
comprehensible as himself ; and as if it were not worse than
madness for weak mortals to pretend to fathom this immense
depth of the power of the Almighty, by the short line 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 qne 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 plain
demonstration there is no evidence in the case ; and conse-
qeuntly, it would be the highest rashness to deny the possibir
lity of these things to the power of the Almighty.
Q. But what need was there that Christ should leave us
his real body and blood in this sacrament ; since without this
real presence he might have bequeathed the self-same graces
to our souls ?
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 suit
able to his love, and most proper to excite us lo love him.

THE CATHOLIC CHRISTIAN, &e 61
And who shall presume to call him to an account why he has
condescended 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
able, 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 can
hurt or violate his divinity.

SECTION V.
Of the Bread and Wine made use of in this Sacrament.
Q. T\7HAT kind of bread does the Church make use o'
* * for the sacrament of the eucharist?
4. The Church of Rome makes use of wafers of unleaven
ed bread ; that is. of bread made of fine wheaten flour, with no
othpr mixture but pure water.
Q. Why does not the Church make use of common bread
lor 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 unlea
vened bread.' Now upon that day, and fo» the whole follow
ing week, there was no other bread to be found in Israel ; and
it was even death to use any other but unleavened bread, as we
learn from Exod. xii. 15. ' Seven days shall ye eat unlea
vened bread, even the first day ye shall put away leaven 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- ' Seven days shall there be no leaven found
in your houses,' &c. So that it is plain that our Saviour made
use of unleavened bread at his last supper, and that there was
no other bread used at that time.
Q. Is there any other reason why we should prefer unlea
vened bread.
A. Yes, unleavened bread is an emblem or symbol of sin-
F

B2 THE CATHOLIC CHRISTIAN, &c
cerity and truth. Hence St. Paul admonishes us, 1 Cor.y.
7. and 8, " to purge out the old leaven of malice and wickedness,
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. Irenaeus, L 5. c. 2. St. Cypri
an, Epistola 63. ad Cazcillium, fyc.
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 neither
mentions the water nor the wine: but only speaks ofhis giving
them the cup : However, the ancient and universal practice
ofthe church in all probability comes originally from the ex
ample of Christ.
Q. Is there not some mystery or secret meaning in the
mingling the water with the wine in the chalice ?
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, 3dly, the water
and blood that flowed from the side of Christ.
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.
Idly, Because bread and wine are both composed of many
individuals, (viz. Grains 6r Grapes) made one by a perfect
union of them 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. if. " We being many are one
bread, and one body, for we 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 sacrement ?
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 veih
a third to come, viz. Everlasting life, of which they are the
pledge.

THE CATHOLIC CHRISTIAN, &c. 63
SECTION VI.
Of Communion in one Kind.
Q. ''t/yHY do not the faithful in the Catholic Church re-
' » ceive 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 Je
sus 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
spilling the blood of Christ, if all were to receive the cup,
which discipline was confirmed by the general Council of Con
stance in opposition to the Hussites, who had the rashness to
condemn in this point, the practice of the universal Church.
Q. Did the Catholic Church never allow ofthe communion
in both kinds ?
A. She did, and may again, if she pleases ; for this is a
matter of discipline^ which the Church may regulate or
alter, as she shall see most expedient for the good of her chil
dren. Q. What do you mean, when you say, this is a matter of
discipline; I thought communion of one kind had been looked
upon in the Catholic 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
df 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 sacra
ment should actually be administered to the laity in one kind
or in both, that is to say, what is most proper or expedient
forthe Church to practice or ordain in this particular, consider
ing the circumstances of time, place, &c. ; this is what 1 call a
matter of discipline, which may be different in different 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

64 THE CATHOLIC CHRISTIAN, &c.
to the Apostles in quality of pastors of the Church, which
were not directed to the laity ; as when they were commis
sioned 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 admi
nister 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 obliged to consecrate
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
notice that the blessed eucharist, according to the faith of the
Catholic 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 cf Christ's
death, for the more lively representing the separation of
Christ's blood from his body, requires the separate consecra
tion 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 institution of this sacrifice, consecrated
and gave both kinds, designing 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 sufficient sign of grace, viz. of the nourishment of the
soul, and at the same time the fountain and cause of all grace,
by tne real presence of Christ, in whom are locked up all the
treasures of grace ; so that the nature of the sacrament suffi
ciently subsists in either kind. But the nature of the sacrifice
particularly requires the exhibiting 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 sacri
fice requires the separate consecration of both kinds ; which

THE CATHOLIC CHRISTIAN, &c 65
being 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
of 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
easily reconciled, if we consider, that according to the Catho
lic 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 living
body, (for Christ can die no more, Rom. vi. 9.) which cannot
be without the blood. There is no taking Christ by pieces ;
whoever receives him. receives him whole.
Q. But are not the 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 really 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.
A. 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 sacra-
fice 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 favour of communion
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. 1 7.
2dly, That the scripture promises life eternal to them that re
ceive in one kind, St. John vi. 51, 57, 58. 3dly, That the
ancient Church most certainly allowed of communion in one
kind, and practised it on many occasions. See Tertullian,
L. 2 ad Uxorem, c. 5. St. Denys of Alexandria, Epist. ad
Fabium Antioch, recorded by Eusebius, L. 6. Histor. c. 34.
St. Cyprian, L. de Lapis, 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
F 2

66 THE CATHOLIC CHRISTIAN. &c.
kinds. See Luther, in his epistle to the Bohemians. Spalaten-
sis de Rep. Eccles. L. 5.c. 6. Bishop Forbes, L. 2 de Eucha
rist, 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 never prevail against this 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 Sacrament :
Of Devotion bef ore and after Communion: Of the Obli
gations of receiving it ; and of ils Effects.
Q. TN 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
before 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 the 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 hea
ven, and request the prayers and intercession of both the trium
phant and militant Church. After which the priest turning
towards the communicants, says :
'May the Almighty God have mercy on you, and f.rgive
you your sins, and bring you to everlasting life. 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 sacra
ment, which are designed for the communicants, and holding
one of them which he elevates a little over the pix or paten,

THE CATHOLIC CHRISTIAN, &c. 67
pronouncing the following words : ' Ecce Agnus Dei, fyc.'
that is, ' Behold the Lamb of God : behold he who taketh
away the sins of the world.' Then he repeats three times,
' Domine non sum dignus, fyc.' that is, ' Lord, I am not wor
thy that thou shouldst enter under my roof: speak but only the
word, and my soul shall be healed.' After which he distri
butes the holy communion, making the sign of the cross with
the consecrated particle upon each one, and saying to each
one, ' Corpus Domini nostri, 8fc.' ' The body of our Lord
Jesus Christ preserve thy soul unto life everlasting, Amen.'
Q. In what manner is the blessed sacrament administered
to the sick ?
A. The Catholic Church has always practised the reserv
ing some consecrated particles of the blessed eucharist for
communicating 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, &c.
When the priest comes into the chamber where the sick per
son 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
person and the chamber, saying, ' Asperges, &c.' ' Thou
shalt sprinkle me, O Lord, with hyssop, and I shall be cleans
ed : 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, &c.' 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.
AVho made heaven and earth. Priest. O Lord hear my prayer.
Ans. ' And let my cry come unto thee. Priest. The Lord be
with you. Answ. And with thy spirit. Priest. Let us pray.
The PRAYER.
0 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, endeavours to
¦ lispose him, and to prepare him for receiving the blessed sa
crament ; 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 Cod have mercy on thee, &c.' as
above. ' Behold the Lamb of God, &c.' Lord I am not

68 THE CATHOLIC CHRISTIAN, &c.
worthy, &c.' And in giving the blessed sacrament, if it be
by way of Viaticum, or preparation for death, he says, ' Re
ceive brother (or sister) the Viaticum ofthe 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 per
son be not in danger of death, the priest, in giving the blessed
sacrament, pronounces the usual form ; 'May the body of
our Lord Jesus Christ preserve thy soul to life everlasting.
Amen.' After which the priest says the following prayer :
O Holy Lord, Almighty Father, eternal God, we beseea
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 reigneth 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 therewith
to the sick person : otherwise he pronounces the usual bless
ing, making the sign of the cross, and saying, ' May the bless
ing 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 sin ; that is to say, from the guilt
of any wilful 'transgression in any matter of weight, of the
commandments 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
self ;' that is, to search and examine diligently his own con
science before he ventures to approach to this blessed sacra
ment. Q. And what, if upon examination, he finds his conscience
charged with any weighty matter?

THE CATHOLIC CHRISTIAN, &e. 09
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.'
Q. 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 apostoli
cal 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 re
ceive that day ; 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 sa
crament by way of Viaticum, though they are not fasting. ,
Q. What kind of devotion do you recommend to a Chris
tian 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 honour of God, and the 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 Re
deemer. Q. What ought to be a Christan's behaviour at the time of
receiving this blessed sacrament ?
A. As to the interior, he ought to have his soul at that time
full of the sentiments we have j ust no w 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 moderately
open, and his tongue a little advanced on his under-lip, that

70 THE CATHOLIC CHRISTIAN, &c.
so the priest may conveniently put the sacred host on his
tongue, which he must gently convey into his mouth, and af
ter having 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 Saviour 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 will 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 him. 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 favourable 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 little 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
comforts which they would have received ifthey 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 muchupon his guard against the snares

THE CATHOLIC CHRISTIAN, &e. 71
ofthe 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 treasure
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 III. Dr. Go-
binet's second volume of the Instruction of Youth ; or Mr.
Gother's little 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 ofthe 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 tlie
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.
Q. What is the penalty imposed by this council on such as
neglect their easter communion ?
A. The council orders that such offenders should be ex
cluded the Church, and, if they die in this transgression, be de
prived 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 inflicting of it.
Q. If a person has passed by the time of Easter, or was
hindered 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
obliges 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

72 THE CATHOLIC CHRISTIAN, &c.
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.
Q. At what age are Christians obliged by the precept ofthe
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.
Q. But what if a child, that is between seven and ten years
of age, should be in evident danger of death ?
A. Many divines are of opinion, if such a one be come to
the use of reason (which is commonly presumed after seven
years of age) that he may, or even ought to receive, because
of the command of Christ, St. John vi. 54. So Saurez, Na-
varrus, &c.
Q. What are the effects of this blessed sacrament in the
worthy receivers ?
A. It is the food, nourishment, strength, and life ofthe 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 ;' and ver. 58. ' He that eateth of this bread, shall live
for ever.'

section vm.
Ofthe Worship of Christ in this Sacrament: where also qf
Benedictions and Processions.
Q. TJ7HAT kind of honour is due to this blessed sacra-
» " ment ?
A. Divine honour and adoration, inasmuch as it contains
truly and really the divine Person of Jesus Christ, the Son ot

THE CATHOLIC CHRISTIAN, &c. 73
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 honour is not paid to the
outward 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 transub
stantiation 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 the real presence, and of transubstan
tiation, as Protestants can be ofthe divinity of Jesus Christ ;
and therefore we are as much out of the reach of the danger
of idolatry, in worshipping Christ in this sacrament, as they
are in worshipping him in heaven. 1 shall add, for their
further satisfaction, that some of their best divines have dis
charged us from all danger of idolatry in worshipping Christ
in this sacrament ; as they may find in Dr. Jeremy Taylor's
Liberty of Prophesying, sect 20. numb. 26. and Mr. Thorn-
dike's Just weights and Measures, ch. 19. p. 125. Dr.
Taylor's words on this subject deserves 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 Catholics) adoration, in the blessed sacrament, is the
"only true and eternal Cod, hypostically joined with his
" holy humanity, which humanity they believe actually present,
" under the veil of the sacramental signs. And ifthey thought
" him not present, they are so far from worshipping the
" bread in this case, that themselves profess it idolatry to do
"so. Which isa 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 Catholic 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 sa
crament, is as ancient as Christianity, as appears from the most *
certain monuments of antiquity. And it is upon account of
* Tertullian 1. 2. ad Uxorem c. 5. St. Cyprian, 1. de Lap9is, &o.
G

74 THE CATHOLIC CHRISTIAN, &c.
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.
Q. Why is the blessed sacrament, upon certain days,
exposed to the view ofthe people in remonstrance set up upon
the altar?
A. It is to invite the people to come there to adore Jesus
Christ, 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. lt 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 bene
diction or blessing of our Lord here present.
Q. Why is the blessed sacrament sometimes carried in
solemn procession through the streets ?
A. To honour our Lord there present withakind of triumph
and thereby to make him some sort of amends for the injuries
md affronts which are so frequently offered to this divine
sacrament; and to obtain his blessing for all those places
through which he passes.

CHAPTER. VI.
Ofthe Sacrifice of the Mass. •
Q. ~\j£TH AT 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 C hrist, 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 continuation ofthe 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
missach, Deut xvi. which signifies a voluntary offering ; others
are of opinion, that it is derived from the misla, 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
Soronem ; St. Leo, Epist 81. ad Dioscorum ; and St. Gregory,
Horn. 6. in Evangelia.

THE CATHOLIC CHRISTIAN, &c. *S
Q. Is the Mass properly a sacrifice ?
A. Yes it is.
Q. What do you mean by a sacrifice?
A. A sacrifice, properly so called, is an oblation 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
homage due to his supreme Majesty.
Q. How then is the Mass a sacrifice ?
A. Because it is an oblation ofthe body and blood of Jesus
Christ, offered under the outward and sensible signs of bread
and wine to God, by the ministry ofthe priests of the Church,
lawfully consecrated and empowered by Christ; and this
oblation is accompanied with a real change and destruction
of the bread and wine, by the consecration of them into the
body and blood of Christ, and 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 sove
reign power, to render him our homage, and for all the other
ends for which the sacrifice is offered to his divine Majesty.
Q. What are the ends for which sacrifice of old was offered,
and is still to be offered to God ?
A. For these four ends : 1st, For God's own honour and
glory, by acknowledging his sovereignty and paying him our
homage ; 2dly, To give God thanks for all his blessings ;
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 of
the world, been always accustomed to honour 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 xiii. and the many different kinds
of sacrifices prescribed in the law of Moses. Of these ancient
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
ings or sacrifices offered for sinsc others were pacific or peace-
offerings ; and these were either offered in thanksgiving for
blessings received, or for obtaining of graces and favours 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

76 THE CATHOLIC CHRISTIAN, kc.
cakes, &c. prescribed Levit. 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 ofthe sacrifice of Christ, of which they
all were types and figures, and in consideration ofthe 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 to make way for
another sacrifice, viz. that of Christ ?
A. This is evident from many texts of scripture ; I shall
only alledge 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.'
Q. What is then the sacrifice of Christians under the new
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 altar in the eucharist.
Q. Is the sacrifice of the cross and that ofthe eucharist the
same sacrifice, or two distinct sacrifices ?
A. It is the same sacrifice ; because the victim is the self
same, viz. Jesus Christ ; and the priest or principal offerer is
also the selfsame Jesus Christ : it was he that offered himself
upon the cross : it is he that offers himself upon the altar. The
only difference is in the manner of the offering ; because in
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, 1
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

THE CATHOLIC CHRISTIAN, &c. 77
offers the sacrifice of the altar, since there is always anotner
priest to perform this office?
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 chalice of my blood, &c.' So that Christ him
self is the principal priest ; the officiant 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 ofthe 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, till
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 had always
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 sa-
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
sacrifice, and the same sacrifice as that which Christ offered
upon the cross. And that this sacrifice is propitiatory for the
obtaining ofthe 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 Testa*
ment which is shed for many for the remission of sins,' Matt.
xxvi. 28, St, Mark xiv, 24, or, ' This cup is the New Testa
ment 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
G »

78 THE CATHOLIC CHRISTIAN, &c.
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. according to whose order Christ is said to be a priest
for ever, Psal. ex. and that as the holy fathers* take notice,
by reason of this sacrifice of the eucharist) we have the pro
phecy of Malachy, chap. i. 10, 11. where God rejecting the
Jewish sacrifices, declares his acceptance of the sacrifice or
pure offering 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. Irenseus 1. 4.c. 32.
St. Chrysostome, in Psal. 92. St. Augustine, 1. 18, 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 ofthe 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 Chris
tian 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. From
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 of the meats
sacrificed to idols, ver. 21. The sacrifice of the Mass is also
mentioned in the 13th chapter of the Acts of the Apostles,
ver. 2. where what 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 sajd, 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 selfsame 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
• St. Cyprian, Epist. 63. St. Chrysostome, Horn. 35. de Gen. St.
Epiphanius, Hier. 55. St. Jerome, Epist. 126, ad Evang. St. Augus
tine, Cone. 1. in Ps. 33. 1. 15. de Civ. D. c.22. Lei. 18, c. 35, &c.
St. Cyril, 1. 2. Glaphyrs Theodoret Qu. 64, in Gen.

THE CATHOLIC CHRISTIAN, &c. 79
all the Churches and nations, Latins, Greeks, Goths, Syrians,
Armenians, Egyptians, Ethiopians, Indians, &c. Wit
ness the manifold testimonies of councils and fathers of all
ages ; witness the frequent use in all Christian antiquity ofthe
names of altar, sacrifice, oblation, priest, &c. 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 cer
tain proof of an apostolical tradition, lt is the rule which St.
Augustine gives to discern apostolical traditions by, 1. 4. de
Bapt. c. 24.
Q. But does not St. Paul say, Heb. x. 14, that Christ, by
one offering, viz. that of the cross, hath perfected for ever them
that are sanctified ? What room then can there be for the sa
crifice of the Mass ?
A. What the Apostle says is certainly true, that the sacri
fice of Christ upon the cross, is that one offering by which
we are perfected for ever, because the whole world was re
deemed by that one sacrifice, and all other means of our sanc
tification or salvation have their force and efficacy from that
one offering. Yet as that one offering, by which Christ has
perfected for ever them that are sanctified, is no way injured-
by his supplications which as man he makes for us to his Fa
ther in heaven, where, as the same Apostle tells us, Heb. vii.
25, ' He ever liveth to make intercession for us ;' so neither
is it any ways injured, but highly honoured by the represent
ing the same offering to God in the sacrifice ofthe 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 offering himself in a bloody manner,
by dying 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 daily applied to
our souls, by those means of grace which Christ has left in his
Church, that is, by his sacraments and sacrifice.

60 THE CATHOLIC CHRISTIAN, &c

CHAPTER VII.
Of hearing Mass: where also of the order and ceremonies
of the Mass ; and the devotion proper for that tima
Q. ARE the faithful obliged to be present at the sacrifice
of the mass ?
A. They are obliged by a precept of the church to be
present thereat upon all Sundays and holidays.
Q. Why does the church oblige all her children to assist
at the sacrifice of the mass upon all Sundays and holidays ?
A. That eis Sundays and holidays are particularly set apart
for the worship of God, and the sanctification of their souls,
they 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-priest Christ Jesus : 1st, in testimony
of God's sovereignty, and as a homage due to his divine ma
jesty : 2dly, to give thanks for all his blessings general and
particular: 3dly,to beg mercy and pardon for all their sins :
4thly, to obtain all 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 ; it must
be evident, that there can be no better means of adoring God,
and offering our homage to him, than by uniting ourselves to
this sacrifice of his only Son ; no more acceptable thanksgiv
ing than that which is here offered, by and through Jesus
Christ ; no means of obtaining mercy and pardon compara
ble to this oblation ofthe blood of the Lamb : in fine, no more
seasonable time for obtaining the favours of heaven, than
when we appear before the throne of grace with him and
through him, in 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 Redeem
er ; since the mass is indeed the same sacrifice as that which
he there offered. And consequently there can be no better
devotion for the time of the mass than that which has rela
tion to the passion of Christj which is therein commemorated

THE CATHOLIC CHRISTIAN, &c 81
and represented to the eternal Father. And all the faithful,
when they are at Mass, should endeavour to put their souls in the
like dispositions of adoration, thanksgiving, love, and repent
ance for their sins, with which a good Christian would
have assisted at the sacrifice ofthe cross, had he been present
there. Q. What think you of those, who, during the time of Mass,
instead of attending to this great sacrifice, suffer themselves to
be carried away with wilful distractions ?
A. Such as these do not hear Mass, that is, they do not
fulfil the Church precept, nor satisfy the obligation ofthe day,
but rather mock God, whilst outwardly they pretend to honour
him, and their heart is far from him.
Q. What then do you say to those who, during the time of
the Mass, are laughing and talking, or pass that time in
criminal 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 behaviour
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
meaning ofthe 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
these vestments, to represent those with which Christ was
ignominiously clothed at the time of his passion. Thus, for
instance, the Amice represents the rag or clout with which
the Jews muffled our Saviour'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, re
present the cords and bands with 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. Lastly, The priest's tonsure or crown, is to repre
sent the crown of thorns which our Saviour wore. Moreover,
as in the old law, the priests that were to officiate in sacred
functions kail, Siy 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

82 THE CATHOLIC CHRISTIAN, &c
the Church of the New Testament, Christ's ministers should,
in 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 life ; the
Girdle, (with which the loins are begirt) purity and patient-
suffering, the labours 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 colours,
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 Apctetles and martyrs ; the green, on
the greatest part of the Sundays ; the violet, in the peniten
tial times of Advent and Lent, and upon Vigils and Ember-
days ; and the black upon Good-Friday, and in the Masses
for the dead.
Q. Why is there always a crucifix upon the altar at the
time 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 lighted candles upon
the altar at the time of Mass ?
A. 1st, To honour the triumph of our King, which is there
celebrated by these lights, which are tokens of our joy, and
ofhis glory. 2dly, To denote the light of faith, with which
we are to approach him.
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 ofthe 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 pro
phet, Psal. exl. says, ' Let my prayer, O Lord, be directed like
incense in thy sight.' And St. John in the Revelation, c. v.
8. and c. v. iii. 4. saw the four and twenty elders and the an-

THE CATHOLIC CHRISTIAN, &c. SS
gel offering up to God odours and incense, which were the
prayers of the saints. Moreover the incensing of the altar, of
the priest, &c. is, according to the use ofthe Church, a token
of honour to the thing that is incensed : not of divine honour,
ince we also incense the whole choir and the people, but of a
due respect 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 cele
brate with greater solemnity the divine praises.
Q. Tell me now, if you please, the different parts of the
Mass, and the ceremonies thereof, that I may be the better in
structed in this heavenly sacrifice ?
A. 1st, The priest standing at the foot of the altar, having
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 Deus, &c. 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 sacri
fice to him. And therefore this Psalm is mpst proper here,
as expressing the sentiments of soul, with which we ought to
come to this holy sacrifice.
2dly, The priest, bowing down at the foot ofthe 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 for this
great sacrifice, by a sincere repentance for their sins. Our
adversaries object against this form of confession, because
therein we confess our sins to the saints ; as if this was giving
them an honour that belongs to God alone, not considering
that the confessing of our sins to any one, so far from being
an honour 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 con
fess our sins to God, and to his saints, but the priest also con
fesses 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 altar 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 -ka Mass j which is different

84 THE CATHOLIC CHRISTIAN, &c.
every day, and generally an Anthem taken out ofthe scripture,
with the first verse of one of the Psalms, and the Gloria Patri,
to glorify the blessed Trinity.
4thly, He returns to the middle of 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, or Christ have mercy on us, to God the Son ;
and three times again Kyrie Eleison, to God the Holy Ghost.
This frequently calling for mercy, teaches us the necessity of
approaching to this sacrifice with a penitential spirit, and that
the best devotion for this beginning of the Mass, is to offer up
to God the sacrifice of a contrite and humble heart.
5thly, After the Kyrie Eleison, the priest recites the Gloria
in Excelsis, Glory be to God on high, &c. being an excellent
hymn and prayer to God, the beginning of which was sung by
the angels at the birth of Christ. This being a hymn of joy,
is omitted in the Masses for the dead, and in the penitential
times of Advent, Lent, &c. After this the priest, turning about
to the people, says, ' Dominus vobiscum,' ' the Lord be with
you.' Answ. ' Et cum Spiritu tuo.' ' and with thy spirit.'
Then returning to the book, he says, Oremus,' ' Let us pray, ;'
and then reads the collects or prayers of that day, concluding
them with the usual termination, ' Per Dominum nostrum?
&c. ' Through our Lord Jesus Christ,' &c. with which the
Church commonly concludes all her prayers, as hoping for
no mercy, grace or blessing, but through our Saviour Jesus
Christ. Gthly, After the collects, is read the lesson or epistle of the
day, (and upon the Wednesdays and Saturdays in the Ember-
weeks several lessons or epistles) at the end of which the clerk
answers, ' Deo Gratias,' i. e. ' Thanks be to God ;' to give
God thanks for the heavenly instructions contained in that di
vine lesson of holy writ. The lesson or epistle is followed by
the gradual or tract, consisting of some devout verses taken
out of scripture; to which are joined the alleluias, to praise
God with joy, excepting in the penitential time between Sep-
tuagesima and Easter, for then aileluia is not said.
7thly, After the epistle and gradual, the book is removed to
the other side of the altar, in order to read the gospei of the
day ; which removal of the book represents the passing from
the preaching of the old law, figured by the lesson or epistle,
to the gospel of Jesus Christ, published by the preachers of
the new law. The priest before he reads the gospel, makes
his prayer, bowing down before the middle of tbe altar, that
God would cleanse his heart and his lips, that he may be worthy
to declare his gospel. At the beginning of the gospel both
priest and people make the sign of the cross, 1st, upon their

THE CATHOLIC CHRISTIAN, &c. 85
foreheads, to signify that they will not be ashamed of the
cross of Christ and his doctrine ; 2dly, upon their mouth,
to signify that they will profess it in words ; 3dly, upon their
breast, to signify that they will always keep it in their hearts.
During the gospel the people stand, to show, by this posture,
their readiness to go and do whatsoever they shall be com
manded by their Saviour in his divine word. At the end the
clerk answers, in the name of the people, ' Laus tibi Christe,'
' Praise be to thee, O Christ ;' to give praise to our Redeemer
for his heavenly doctrine ; and the priest-Jrisses the book, in
reverence to those sacred words which he has been reading
out of it. In the high or solemn Mass, the gospel is sung by
the deacon, and lighted candles are held by the acolyths on
each side, to denote the light which Christ brought us by his
gospel. 8thly, After the gospel upon all Sundays, as also upon the
feasts of our Lord, of the blessed Virgin, of the Apostles, and
ofthe doctors ofthe Church, the priest standing at the middle
ofthe altar, recites the Nicene Creed and kneels down at these
words, 'Et homofactus est,' ' And was made man,' in reve
rence to the mystery of our Lord's incarnation. Then turn
ing about to the people, he greets them with the usual saluta
tion, ' Dominus vobiscum,' ' The Lord be with you.' Answ.
' Et cum spiritu tuo,' ' And with thy spirit.' After which he
reads a short sentence of scripture called the Offertory, and
then takes off the veil from the chalice, in order to proceed
to the offering up the bread and wine for the sacrifice.
9thly, He offers first the bread upon the paten, or little plate ;
then pours the wine into the chalice, mingling with it a little
water, and offers that up in like manner, begging that this sa
crifice may be accepted of by the Almighty for the remission of
his sins, for all there present, for all the faithful living and
dead, and for the salvation of the world. Then bowing down,
he says, ' In the spirit of humility, and in a contrite mind,
may we be received by thee, O Lord : and so may our sacri
fice be made this day in thy sight, that it may please thee, O
Lord God.' Then he blesses the bread and wine with the
sign of the cross, invoking the Holy Ghost, saying, 'Come
thou, the Sanctifier, the Almighty, and eternal God, and bless
«J» this sacrifice prepared for thy holy name.' After this he
goes to the corner ofthe altar, and there washes the tips of
his fingers, saying, ' Lavabo' &c. ' I will wash my hands
among the innocent, and I will encompass thy altar, O Lord,'
&c. as in the latter part ofthe 25th Psalm. This washing of
the fingers denotes the cleanness and purity of soul with which
these divine mysteries are to be celebrated ; which ought to
be suchj as not only to wash away all greater filth, but even
H

86 THE CATHOLIC CHRISTIAN, &c.
the dust which sticks to the tips of our fingers, oy which are
signified the smallest faults and imperfections.
lOthly, After washing his fingers the priest returns to the
middle of the altar, and there bowing down, begs ofthe bless
ed Trinity to receive this oblation in memory of the passion,
resurrection and ascension of our Lord Jesus Christ, and for
an honourable commemoration of the blessed Virgin and of all
the saints, that they may intercede for us in heaven, whose
memory we celebrate on earth. Then turning about to the
people, he says, ' Orate Fratres,' &c. that is, ' Brethren, pray
that my sacrifice and yours may be made acceptable in the
sight of God the Father Almighty.' The clerk answers in
the name of the people, ' May the Lord receive this sacrifice
from thy hands, to the praise and glory ofhis own name and
for our benefit, and that of all his holy Church.'
llthly, Then the priest says, in a low voice the prayers
called the Secreta, which corresponds to the collects of the
day, and are different every day. He concludes by saying
aloud, ' Per omnia saicula smculorum,' that is, ' World with
out end.' Answ. Amen. Then after the usual salutation,
' The Lord be with you,' Answ. ' And with thy spirit,' he ad
monishes the people to lift up their hearts to God (Sursum
corda) and to join with him in giving thanks to our Lord.
(Gratias agamus Domino Deo nostro) To which the clerk
answers, ' Dignum et justum est,' ' It is meet and just.' Then
follows the Preface, so called because it serves as an introduction
to the Canon of the Mass ; in which, after solemnly acknow
ledging ourselves bound in duty ever to give thanks to God,
through his Son Jesus Christ, whose majesty all the choirs of
angels ever praise and adore, we humbly beg leave to have our
voices admitted together with theirs in that celestial hymn,
' Sanctus Sanctus,' &c. i. e. ' Holy, Holy, Holy, Lord God
of hosts.' The heavens and earth are full of thy glory. Ho
sanna in the highest. Blessed is he that comes in the name of
the Lord, Hosanna in the highest.'
12thly, After the Preface follows the/Canon of the Mass,
or the most sacred or solemn part of this divine service, which
is read with a low voice, as well to express the silence of
Christ in his passion, and his hiding at that time his glory and
his divinity, as to signify the vast importance of that common
cause of all mankind, which the priest is then representing as
it were in secret to the ear of God, and the reverence and awe
with which both priest and people ought to assist at these tre
mendous mysteries. The Canon begins by the invoking the
Father of mercies, through Jesus Christ his Son, to accept this
sacrifice for the holy Catholic Church, for the pope, for the
bishop, for the king, and for all the professors of the Catholic

THE CATHOLIC CHRISTIAN, &o 87
and Apostolic faith, throughout the whole world. Then fol
lows the Memento, or commemoration of the living, for whom,
in particular, the priest intends to offer up that Mass, or who
have been particularly recommended to his prayers, &c. To
which is subjoined a remembrance of all there present, follow
ed by a solemn commemoration of the blessed Virgin, the
Apostles aind martyrs, and all the saints, to honour their me
mory by naming them in the sacred mysteries, to communi
cate with them, and to beg of God the help of their interces
sion, through Jesus Christ our Lord.
Then the priest spreads his hands over the bread and wine,
which are to be consecrated into the body and blood of Christ,
(according to the ancient ceremony prescribed in the Leviti
cal law, Levit. i. 3,4. 16, that the priest or persons who offer
ed sacrifice, should lay their hands upon the victim, before it
was immolated) and he begs that God would accept this obla
tion which he makes in the name of the whole Church, and
tha.t he would grant us peace in this life, and eternal salvation
in the next. Then he blesses the bread and wine with the
sign ofthe cross (a ceremony frequently repeated in the Mass,
in memory of Christ's passion, of which this sacrifice is the
memorial ; and to give us to understand that all grace and
sanctity flow from the cross of Christ, that is, from Christ
crucified) and he prays that God would render this oblation
blessed, received, approved, reasonable, and acceptable, that
it may be made to us the body and blood of his most beloved
Son our Lord Jesus Christ. Then he proceeds to the conse
cration, first of the bread into the body of our Lord, and then
of the wine into his blood ; which consecration is made by
the words of Christ pronounced by the priest in his name, and
as bearing his person : and this is the chief action of the Mass,
in which the very essence of this sacrifice consists ; because,
by the separate consecration ofthe bread and wine, the body
and blood of Christ are really exhibited and presented to God,
and Christ is mystically immolated.
Immediately after the consecration follows the elevation,
first of the host, then ofthe chalice, in remembrance of Christ's
elevation upon the cross, and that the people may adore their
Lord veiled under these sacred signs. At the elevation of
the chalice, the priest recites these words of Christ, ' As often
as you shall do these things, you shall do them in remembrance
of me.' Then he goes on making a solemn commemoration
of the passion, resurrection and ascension of Christ, and beg
ging of God to accept this sacrifice, as he was pleased to
accept the oblation of Abel, Abraham and Melchisedec ; and
to command that it may, by his holy angel, be presented upon
the altar above, in presence ofhis divine Majesty/ for the bene-

88 THE CATHOLIC CHRISTIAN, &c.
fit of all those that shall partake of these mysteries here
below. Then the priest makes the Memento or remembrance for
the dead ; praying for all those that are gone before us with
the sign of faith, and rest in the sleep of peace ; and in particu
lar for those for whom he desires to offer this sacrifice that
God would grant them a place of refreshment, light and
peace, through Jesus Christ our Lord. Then raising his
voice at Nobisquoque peccatoribus, and to us sinners &c. he
strikes his breast in token of repentance, like the humble
publican in the gospel, and begs of God mercy and pardon,
and to be admitted into some part and society with the holy
Apostles and martyrs, through Christ our Lord. He goes on,
' By whom, O Lord, thou dost always create, sanctify, enliven,
bless and give us all these good things.' Then kneeling
down, and taking the sacred host in his hand, he makes the
sign of the cross with it over the chalice, saying, ' Through
him, and with him, and in him, is to thee, God the Father in
the unity ofthe Holy Ghost, all honour and glory;' which
last words he pronounces elevating a little the host and cha
lice from the altar ; and then kneels down, saying, with a loud
voice, 'Per omnia sazcula smculorum.' ' For ever and ever.'
Answer, Amen.
13thly, After this follows the 'Pater Noster,' or ' Lord's
Prayer,' which is pronounced with a loud voice ; and in token
of the people's joining in this prayer, the clerk in their name
says aloud, the last petition, ' Sed libra nos amalo,' ' But de
liver us from evil.' The priest answers, Amen : and goes on
with a low voice, begging that we may be delivered from all
evils past, present and to come ; and by the intercession of
the blessed Viigin, and of all the saints, be favoured with
peace, in our days, and secured from sin and all disturbances,
through Jesus Christ our Lord. Then he breaks the host, in
imitation of Christ's breaking the bread before he gave it to
his disciples, and in remembrance of his body being broken
for us upon the cross ; and puts a particle of it into the chalice,
saying to the people, ' The peace of the Lord be always with
you.' Answer, 'And with thy spirit.' This ceremony of
mixing a particle of the host with the species of wipe in the
chalice represents the re-uniting of Christ's body, blood and
soul at his resurrection ; and the priest's wish or prayer for
peace, at the time of this ceremony, puts us in mind of that
' Pax vobis,' or ' Peace be unto you,' which our Lord spoke to
his disciples when he first came to them after his resurrection,
St. John xx. 19, 21, 26.
4thly, Then follows the ' Agnus Dei, Sfc.' which the priest
pronounces three times, striking his breast in token of repent-

THE CATHOLIC CHRISTIAN, &c. 89
ance ; the words are, ' Lamb of God, who takest away the
sins of the world, have mercy on us.' At the third time,
instead of have mercy on us, he says, grant us peace. After
the Agnus Dei, follow three prayers, which the priest says to
himself by way of preparation for receiving the blessed sacra
ment. After which kneeling down, and then rising and taking
up the blessed sacrament, he three times strikes his breast,
saying, ' Domine non sum dignus, fyc' ' Lord I am not worthy
that thou shouldst enter under my roof; but only thou say
the word, and my soul shall be healed.' Then receiving the
sacred host he says, ' The body of our Lord Jesus Christ
preserve my soul to life everlasting, Amen.' Having paused
awhile, he proceeds to the receiving of the chalice, using
the like words, ' The blood of our Lord J esus Christ, &c.' Then
follows the communion of the people, if any are to receive.
15thly, After the communion, the priest takes first a little
wine into the chalice, which is called the first ablution, in or
der to consummate what remains of the consecrated species
in the chalice ; and then takes a little wine and water, which
is called the second ablution, upon his fingers, over the chalice,
to the end that no particle of the blessed sacrament may
remain sticking to his fingers, but that all may be washed into
the chalice and so received. Then wiping the chalice, and
covering it, he goes to the book and reads a versicle ofthe holy
scripture, called the Communion, because it was used to be
sung in the high Mass, at the time that the people communi
cated. After this, he turns about to the people with the usual
salutation, Dominus vobiscum; and then returning to the
book, reads the collects, or prayers called the Post-communion :
after which he again greets the people with Dominus vobis
cum ; and gives them leave to depart, with 'Ite Missa est,' i. e.
' Go the Mass is done.' Here, bowing before the altar, he makes
a short prayer to the blessed Trinity; and then gives his
blessing to all there present, in the name of the same blessed
Trinity, ' Benedieat vos, fyc' ' May the Almighty God, the
Father, •«£? and the Son, and the Holy Ghost, bless you.' He
concludes, reading at the .corner of the altar, the beginning of
the gospel according to St. John, which the people hear stand
ing ; but at these words, Verbum caro factum est, The
word was made flesh, both priest and people kneel, in reverence
to the mystery of Christ's incarnation. The clerk at the end
answers, ' Deo gratias,' ' thanks be to God.' And then the
priest departs from the altar, reciting to himself the Benedicite,
or the canticle of the three children, inviting all creatures in
heaven and earth to bless and praise our Lord.
Q. In what manner ought the people to be employed du
ring the Mass ?
H2

90 THE CATHOLIC CHRISTIAN, &c.
A. In such prayers and devotions as are most suitable to
that holy sacrifice ; which having so close a relation to the
passion of Christ, is then best heard when the assistants turn
the attention and affections of their souls towards the
mysteries of the passion of our Lord, which are there repre
sented. Q. Is it not a good way of hearing Mass to accompany
the priest through every part of it, so as to accommodate one's
devotion to what he is then about ?
A. It is a very good and profitable way : Not that the
very prayers of the priest, in the Canon and Consecration,
are always proper for the people, but that in every part of
the Mass it is proper that the people should use such prayers
as are adapted to what the priest is then doing.
Q. What kind of prayers and devotions then do you es
teem the best adapted to the several parts of the Mass ?
A. I should recommend, 1st, In the beginning ofthe Mass
an earnest application of the soul to God, by way of begging
his divine grace for the worthily and profitable assisting at this
sacrifice. 2dly, At the Confiteor, and what follows until the Kyrie
Eleison inclusively, I should advise the assistants to an hum
ble confession of their sins to God, with a most hearty repent
ance and earnestly begging his mercy.
3dly, At the Gloria in excelsis, let them join in that hea
venly hymn, and excite their souls to the affections expressed
therein. 4thly, At the Collects, let them recommend to God their
own necessities and those of the whole Church.
5thly, At the Epistle, Gradual, and Gospel, either let them
attend to the heavenly lessons contained in them ; or, if they
have not the convenience for this, let them employ themselves
in giving thanks to God for revealing to us his divine truths,
and instructing us not only by his servants the prophets and
Apostles, but also by his Son ; and begging of God that
their lives may be always conformable kto the maxims of his
gospel. 6thly, At the Credo, let them recite it to themselves, with
a lively faith of these great truths contained in it.
7thly, At the Offertory, let them join with the priest in of
fering up first the host, and then the chalice, for themselves
and for the whole Church ; but let them at the same time
unite themselves closely with their High Priest Christ Jesus,
and wil'h him, through him, and in him, offer up their hearts
and souis to God, to be consecrated to his divine service, and
changed into him ; and in particular at the mingling of the

THE CATHOLIC CHRISTIAN, ko. 91
watei with the wine in the chalice, let them pray for this hap
py union with God.
8thly, At the Lavabo, when the priest washes his fingers
at the corner ofthe altar, let them excite in their souls a hearty
act of repentance, and beg to be washed from their sins in the
blood of the Lamb.
9thly, When the priest turns about and says, Orate Fratres,
let them pray that God would accept of that oblation for his
own honour and their salvation.
lOthly, At the Preface, let them raise up their hearts to
God at Sursum Corda, and pour forth their souls in thanks
giving to him; joining themselves with the heavenly choirs,
and with them humbly and fervently pronouncing that sa
cred hymn, ' Sanctus, Sfc' Holy, Holy, Holy, Lord God of
Hosts, &c.'
llthly, During the Canon ofthe Mass, let them, together
with the priest, and together with the invisible priest, Christ
Jesus, offer up the sacrifice, for the four ends of sacrifice, viz.
1. For God's honour, adoration and glory. 2. In thanksgiv
ing for all his benefits, and especially for our redemption
through Jesus Christ. 3. To obtain mercy and pardon
through him for all their sins. 4. To obtain all graces and
blessings Of which they stand in need. Let them all join in
the solemn commemoration that is here made of the passion,
resurrection and ascension of the Son of God, and ofthe glory
of his Church triumphant in heaven.
12thly, At the Memento for the living, let them earnestly
recommend to God their parents, friends, benefactors, &c
their superiors, spiritual and temporal ; those that have par
ticularly desired their prayers ; those that are in agony, or
other great necessities, temptation, or affliction ; those to
whom they have given scandal or ill example ; their enemies,
and all unbeliever* and sinners, that God may convert them ;
in fine, all true servants of God, and all such, for whom God
would have them to pray.
13thly, At the Consecration and Elevation, let thein again
offer themselves to God with and through Christ, and with all
the reverence of their souls adore their Lord there really pre
sent under the sacramental veils.
14thly, At the Memento for the dead, let them represent to
the eternal Father this victim which takes away the sins of
the world, in behalf of all the faithful departed in the commu
nion ofthe Church, and particularly of their relations, friends,
&c. and those who stand most in need of prayers, or for
whom God is best pleased that they should pray.
15thly, At the Pater Noster, let them join in that heavenly
prayer ; begging in the first petition (Hallowed be thy name)

92 THE CATHOLIC CHRISTIAN, &c.
the honour and glory of God's name; in the second petition,
the propagation of his kingdom here upon earth, and that
they may have a share in his kingdom in Heaven ; in the
third petition, the perfect accomplishment ofhis will by all,
and in all : in the fourth, the participation of the bread of life ;
in the fifth, the forgiveness of their sins ; in the sixth, the grace
of God against temptations ; and in the seventh, a deliverance
from all evils.
1 6thly, At the breaking of the host, let them remember
Christ's body broken for them upon the cross, and let them
pray for that peace which the priest wishes them, with God,
with their neighbours, and with themselves.
17thly, At Agnus Dei, fyc. let them, in the spirit of humility
and contrition, beg mercy and pardon for their sins.
18thly, During the following prayers, and whilst the priest
is receiving, let them make a spiritual communion. 1. By a
lively faith, of the real presence of the Lamb of God slain
for our sins, and of the abundance of grace which he brings
to those that receive him worthily. 2. By an ardent desire of
partaking of this life-giving food. 3. By humbly acknowledg
ing at the Domine non sum dignus, and heartily bewailing
their unworthiness and sins, which hinder them from daring
to approach to this heavenly table. 4. By fervent prayer,
begging that Christ would communicate to them some share
In those graces which he brings with him to the worthy re
ceiver, and that he would come at least spiritually to their
souls, and take possession of them, and unite them to himself
by an indissoluble band of love.
19thly, After the communion, let them return thanks to
God for the passion and death ofhis Son, and for having been
permitted to assist at these divine mysteries, let them receive
with humility the benediction given by the priest in the name
of the blessed Trinity ; let them beg pardon for their negligences
and distractions ; and so offering themselves and all their un
dertakings to God, depart in peace.
Q. What advice would you give to those who through
indisposition, or other unavoidable impediments, are not able to
assist at Mass upon a Sunday or Holyday ?
A. I would advise them to endeavour to hear Mass at
least in spirit, according to the method prescribed by Mr.
Gother, for the absent, in the little book of instructions and
devotions for hearing Mass.
Q. What if a person, through the absolute necessity ofhis
unhappy circumstances, should be tied to a place where he
can never hear Mass, do you think he might not then be
allowed to join in prayer with those of another communion,
by way of supplying this defect ?

THE CATHOLIC CHRISTIAN, &c. 93
A. No, certainly. It is a misfortune, and a great misfor
tune, to be kept like David, when he was persecuted by Saul,
at a distance from the temple of God, and his sacred myste
ries ; but it would be a crime to join one's self upon that account
with an heretical or schismatical congregation, whose worship
God rejects as sacrilegious and impious. In such a case
therefore a Christian must serve his God alone to the best of
his power, by offering to him the homage of prayer, adoration,
contrition, &c. And must frequently hear Mass in spirit, by
joining himself with all the faithful throughout the earth,
wherever they are offering to God that divine sacrifice ; ever
sighing after these heavenly mysteries, and praying for his
delivery from that Babylon, which keeps him at a distance
from the temple of God.

CHAPTER VIII.
Of the saying Mass in Latin. ,

Q. TS it not a great prejudice to the faithful, that the Mass
-I- said in Latin, which is a language that the generalit

! Mass is
Jity
of them do not understand ?
A. It is no prejudice to them at all, provided they be well
instructed in the nature of this sacrifice, and taught (as we
have explained above) how to accompany the priest with
prayers and devotions adapted to every part of the Mass ;
such as they commonly have of their manuals or other nraver-
books. Hence it is visible to any unprejudicea eye, tnat there
is far more devotion amongst Catholics at Mass, than there is
at Protestants common-prayer.
Q. But is not the Mass also a common prayer, that ought
to be said alike by all the faithful ?
A. It is a common sacrifice that is offered for all, and in some
manner by all ; but as for the particular form of prayers used
by the priest in the Mass, there is no obligation for the faithful
to recite the same ; all that God or his Church expect from
them is to assist at that sacrifice with attention and devotion ;
and this they fully comply with, when they endeavour to fol
low the directions given above, and use such prayers as are
best adapted to each part of the Mass ; though they be not
the selfsame as the priest uses.
Q. Can you explain to me by some example how a person
may devoutly and profitably assist at this sacrifice, though he
be ignorant ofthe prayers which the priest is saying ?
A. Yes. What do you think if you or any good Christian

94 THE CATHOLIC CHRISTIAN, &c.
had been present upon Mount Calvary, when Christ was
offering himself upon the cross a sacrifice for the sins of the
whole world; would not the very sight of what was doing
(provided that you had the same faith in Christ as you have)
have sufficed to excite in your soul most lively acts of love of
God, thanksgiving for so great a mercy, detestation of your
sins, &c. though you could neither hear any word from the
mouth of Christ your high priest, nor know in particular what
passed in his soul? Just so in the Mass, which is the same
sacrifice as that which Christ offered upon the cross, because
both the priest and the victim are the same ; it is abundantly
sufficient for the people's devotion, to be well instructed in
what is then doing, and to excite in their souls suitable acts of
adoration, thanksgiving, repentance, &c. though they under
stand not the particular prayers used by the priest at that
time. I must add, that for the devoutly and profitably concurring
in sacrifice offered to God, it is not even necessary that the
people should hear or recite the same prayers with the priest,
but that the very seeing of him is more than God was pleased
to require in his law. Hence we find, St. Luke i. 10. that the
whole multitude of the people were praying without, when
Zacharias went into the temple to burn incense. Aid Levit.
xvi. 17. it was expressly ordered, that there should be no man
in the tabernacle or temple, when the high priest went with
the blood of the victims into the sanctuary to make atonement.
Q. But does not St. Paul, 1 Cor. xiv. condemn the use of
the unknown tongues in the liturgy of the Church ?
A. He has not one word in that whole chapter of the liturgy
of the Church ; but only reprehends the abuse of the gift of
tongues, which some amongst the Corinthians were guilty g/,
who out of ostentation affected to make exhortations or extem
porary prayers in their assemblies, in languages utterly un
known, which for want of an interpreter could be of no edifi
cation to the rest ofthe faithful. But this is far from being
the practice of the Catholic Church, where all the exhorta
tions, sermons, and such-like instructions, are made in the vul
gar language ; where no new unknown extemporary prayers
are recited but the ancient public liturgy and office of the
Church, which, by long use are well known, at least as to the
substance, by all the faithful ; where, in fine, there is no want
of interpreters, since the people have the Church offices inter
preted into their ordinary prayer-books ; and the pastors are
commanded to explain to them the mysteries contained in the
Mass. Council of Trent, Sess. 22. chap. 8.
Q. But why does the Church celebrate the Mass in Latin,
rather than in vulgar language ?

THE CATHOLIC CHRISTIAN, &c. 93
A. 1st, Because it is her ancient language, used in all her
sacred offices even from the Apostles' days throughout all the
western parts of the world : and therefore the Church which
hates novelty, desires to celebrate her liturgy in the same lan
guage as the saints have done for so many ages. 2dly, For a
greater uniformity in the public worship ; that so a Christian,
in whatsoever country he chances to be, may still find the
liturgy performed in the same manner, and in the same lan
guage to which he is accustomed at home : and the Latin is
certainly of all languages the most proper for this, as being the
most universally studied and known. 3dly, To avoid the
changes to which all vulgar languages, as we find by experi
ence, are daily exposed. For the Church is unwilling to be
chopping and changing her liturgy at every turn of language;
Q. Have any other Christians, besides Roman Catholics,
ever celebrated their liturgy in a language which the greater
part of the people did not understand ?
A. Yes : it is the practice of the Greeks, as we learn from
Alex. Ross, in his View of the Religions of Europe, p. 481 ;
and Mr. Breerwood in his Inquiries, chap. 2. p. 12. It is the
practice of all other sects of Christians in the east and south,
viz. of the Armenians, of the Syrians, of the Nestorians, of
the Cophts or Egyptians, of the Abassians or Ethiopians, who
all use in their liturgies their ancient languages, which have
long since ceased to be understood by the people : as we learn
from Monsieur Renaudot in his Dissertation upon the Oriental
Liturgies ; chap. 6. And as for Protestants, we learn from
Dr. Heylin's History of the Reformation, p. 128, &c. That
in queen Elizabeth's time, " The Irish parliament passed an
act for the uniformity of common prayer ; with permission of
saying the same in Latin, where the minister had not the know
ledge of the English tongue. But for translating it into Irish
there was no care taken. The people are required by that
statute, under several penalties, to frequent their Churches, and
to be present at the reading the English liturgy, which they
understood no more than they do the Mass. By which means
 we have furnished the Papists with an excellent argument
against ourselves, for having the divine service celebrated in
such a language as the people do not understand." Thus Dr
Heylin.

96 THE CATHOLIC CHRISTIAN, &c.

CHAPTER. IX.
Of ihe Sacrament of Penance : Of Confession, and the Pre
paration for it: Of Absolution, 8{c.
Q. \V"H AT do you mean by a sacrament of penance ?
" A. An institutionof Christ, by which our sins are
forgiven ; which we fall into after baptism.
Q. In what does this institution consist ?
A. On the part of the penitent it consists in these three
things, viz. contrition, confession, and satisfaction : and on
the. part of the minister, in the absolution pronounced by the
authority of Jesus Christ. So that penance is a sacrament by
which the faithful that have fallen into sins, confessing the
same with a true repentance, and a sincere purpose of making
satisfaction to God, are absolved from their sins by the minis
ters of God.
Q. How do you prove that the ministers of God have any
such power as to absolve sinners from their sins ?
A. I prove it from St. John 22, 23, where Christ said to his
ministers, ' Receive ye the Holy Ghost, whose soever sins ye
forgive, they are forgiven unto them, and whose soever sins ye
retain, they are retained.' And St. Matt, xviii. 18. ' Verily
I say unto you, whatsoever ye shall bind on earth shall be
bound in heaven, and whatsoever ye shall loose on earth shall
be loosed in heaven.'
Q. But was this power given to any besides the Apostles ?
A. It was certainly given to them and to their successors till
the end of the world; no less than the commission of preach
ing, baptizing, &c. which, though addressed to the Apostles,
was certainly designed to continue with their successors, the
pastors of the Church for ever, according to that of Christ,
Matt, xxviii. 20. ' Lo I am with you always even till the
end ofthe world.' And so the Protestant Church understands
these texts, in the order for the visitation of the sick, in the
common prayer book, where she prescribes a form of absolu
tion the same in substance as that used in the Catholic Church,
viz. ' Our Lord Jesus Christ, who hath left power to his Church
to absolve all sinners who truly repent and believes in him,
of his great mercy forgive thee thine offences : and by his au
thority committed to me, 1 absolve thee from all thy sins, in
the name of the Father, and of the Son, and of the Holy
Ghost. Amen.'
Q. Is it then your doctrine that any man can forgive sins ?
A. We do not believe that any man can forgive sins by his

THE CATHOLIC CHRISTIAN, &c. 97
own power, as no man by his own power can raise the dead
to life : because both the one and the other equally belong to
the power of God. But as God has sometimes made men his
instruments in raising the dead to life ; so we believe that he
has been pleased to appoint that his ministers should in virtue
of his commission, as his instruments, and by his power ab
solve repenting sinners : and as this is evident from the texts
above quoted, it must be false zeal, under pretext of main
taining the honour of God, to contradict this commission which
he has so evidently given to his Church.
Q. But will not sinners thus be encouraged to go on in their
evil ways, upon the confidence of being absolved by the pas
tors of the Church, whenever they please, from their sins ?
A. The pastors of the Church have no power to absolve
any one without a sincere repentance, and a firm purpose of a
new life ; and therefore, the Catholic doctrine of absolution,
can be no encouragement to any man to go on in his sins.
Q. What then is required on the part ofthe sinner in order
to obtain forgiveness of his sins in the sacrament of penance ?
A. Three things, viz. contrition, confession, and satisfaction.
By contrition we mean, ' a hearty sorrow for having offended
so good a God, with a firm purpose of amendment.' By con
fession we mean, ' a full and sincere accusation made to God's
minister, of all mortal sins, which after a diligent examination
of conscience, a person can call to his remembrance.' By sa
tisfaction, we mean, ' a faithful performance of the penance en
joined by the priest.'
Q. What preparation then do you recommend before con
fession, in order to discharge one's self well of this important
duty ?
A. A person that is preparing himself for confession has
four things to do before he goes to confession. 1st, He must
pray earnestly to God for his divine grace, that he may be
enabled to make a true and good confession. 2dly, He must
carefully examine his own conscience, in order to find out
what sins he has committed, and how often. 3dly, He must
take due time and pains to beg God's pardon, and to procure
a hearty sorrow for his sins. 4thly, He must make firm reso
lutions with God's grace to avoid the like sins for the future,
and to fly the immediate occasions of them.
Q. Why must he begin his preparation by praying earnest
ly to God for his divine grace ?
A. Because a good confession is a work of the utmost im
portance, and withal a difficult task, by reason of the pride of
our hearts, and that fear and shame which is natural to us, and
which the Devil, who is a mortal enemy to confession, seeks
to improve with all his power. And therefore a Christian,

98 THE CATHOLIC CHRISTIAN, &c.
that desires to make a good confession, ought in the first place
to address himself to God by fervent prayer for his divine as
sistance. And the more he finds the enemy busy to instil into
him an unhappy fear or shame, the more earnestly must he
implore the mercy and grace of God upon this occasion.
Q. In what manner must a person examine his conscience
in order to make a good confession ?
A. He must use a moral diligence to find out the sins he
has committed ; which requires more or less time and care,
according to the length of time from his last confession, and
the greater or less care that he usually takes to the state ofhis
conscience. The common method of examination is to con
sider what one has done against any of the commandments of
God ; what neglects there may have been of Church precepts;
how one has discharged one's self of the common duties of a
Christian, and of the particular duties of one's respective sta-
tion of life; how far one has been guilty of any one of these
ven sins, which are commonly called capital, because they are
the springs or fountains from whence all our sins flow, &c.
And for the helping of a person's memory in this regard, the
table of sins which is found in the manual or other prayer-
books may be of no small service.
Q. Is a person to examine himself as to the number of times
that he has been guilty of this or that sin ?
A. Yes : because he is obliged to confess as near as he can,
the number of his sins. But in sins of habit, which have been
of longstanding and very numerous, it will be enough to ex
amine and confess the length of time that he has been subject
to such a sin, and how many times he has fallen into it, in a
day, in a week, or month, one time with another.
Q. What method do you prescribe to a person, in order to
procure that hearty sorrow for sin, which is the most necessary
part ofthe preparation for confession ?
A. The best method to procure it is to beg it heartily of
God ; for it must be his gift. None but God can give that
change of heart, which is so essential to a good confession, and
he has been pleased to promise, St. Matt. vii. 7, ' Ask and it
shall be given you : seek and ye shall find : knock and. it
shall be opened unto you.' To this end also, pious meditation
and consideration, and devout acts of contrition, which are
found in books of devotion, will much contribute, if read lei
surely and attentively, so as to sink into the heart. But be
cause many persons content themselves in running over in
haste the Prayers before Confession, which they meet with
in their books, with little or no change in the heart, which
perhaps is grown hard by sinful habits, it is to be feared

THE CATHOLIC CHRISTIAN, &c 99
their performances are too often nothing worth in the sight of
God. Q. What then do you advise in the case of habitual sinners,
in order to procure a true change of heart ?
A. I advise them to a spiritual retreat for some days, in
which being retired as much as possible from the noise of the
world, they may think on the great truths of religion, of the
end for which they came into this world ; of the benefits of
God, of the enormity of sin, of the sudden passing away of all
that this world admires, of the four last things, of the passion
of Christ, &c. ; that so the serious considerations of these great
truths, joined to retirement and prayer, may make a due im
pression on their hearts, and effectual'y convert them to God.
Those whose circumstances will not permit them to make a
regular retreat, may at least endeavour, during some days, to
think as often and as seriously as they can upon the truths
above-mentioned ; and by frequently and fervently calling
upon the Father of mercies, in the midst of all their employ
ments, may hope to procure to themselves the like grace.
Q. What must be the chief motive of a sinner's sorrow and
repentance, in order to qualify him for absolution ?
A. Divines are not perfectly agreed in the resolution of this
query: but all are perfectly agreed in advising every one to
aim at the best motive he can ; and that the best and safest
way is to renounce and detest our sins for the love of God
above all things.
Q. What do you mean by the resolution of amendment,
which you suppose to be a necessary ingredient in the prepa
ration for confession ?
A. I mean a full determination ofthe soul to fly for the fu
ture all wilful sin, and the immediate occasions of it.
Q. What do you mean by the immediate occasions of sin ?
A. All such company, places, employment, diversions, books,
&c. which are apt to draw a person to mortal sin, either in
deed, word, or in thought.
Q. And is a person indispensably obliged to avoid all such
immediate occasions of sin?
A. He is obliged to avoid them to the very utmost of his
power, according to that gospel rule of parting even with a
hand or an eye, that is an occasion of offence to tlie soul, St
Matt, xviii. 8, 9-
Q. What scripture do you bring to recommend theconfession
of our sins to God's ministers ?
A. 1st, The precept of God in the Old Testament, Numb.
v. 6, 7. ' When a man or woman shall commit any sin that
men commit, to do a trespass against the Lord, and that per
son be guilty, then they shall confess their sin which they

100 THE CATHOLIC CHRISITAN &c.
have done,' &c. 2dly, The example of the people that hear
kened to the preaching of St. John the Baptist, who were bap
tized by him, ' confessing their sins,' St. Matt. iii. 6. 3dly,
The prescription of St. James v. 16. ' Confess your sins one
to another ;' that is, to the priests, or elders of the Church,
whom the Apostle had ordered to be called for, v. 14. 4thly,
Tht practice of the first Christians, Acts xix. 18. 'Many
that b p'ieved came, and confessed and declared their deeds.'
Q. Flow do you prove that there is any command of Chrn
for the c vfession of our sins to his ministers ?
A. I p.ove it from the commission which Christ has given
to his ministers, St. John xx. 22, 23. ' Receive ye the Holy
Ghost : whose soever sins you remit they are remitted unto
them, and whose soever sins you retain, they are retained.'
And St. Matt, xviii. ] 8. ' Verily. I say unto you, whatsoever
you shall bind on earth, shall be bound in heaven : and what
soever you shall loose on earth, shall be loosed in heaven.'
For it is visible, that this commission of binding or loosing,
forgiving or retaining sins, according to the merits of the cause
and the disposition ofthe penitent, cannot be rightly executed
without taking cognizance ofthe state of the soul of him who
desires to be absolved from his sins by virtue of this commis
sion ; and consequently cannot be rightly executed without
confession. So that we conclude with St. Agustine, * that to
pretend it is enough to confess to God alone, is making void
the power of the keys given to the Church. St. Matt. xvi. 19 ;
that it is contradicting the gospel, and making void the com
mission of Christ.
Q. Are Christians then obliged to confess all their sins to
the ministers of Christ ?
A. They are obliged to confess all such sins as are mortal,
or of which they have reason to doubt, lest they may be mor
tal; but they are not obliged to confess venial sins, because as
these do not exclude eternally from the kingdom of heaven, so
there is not a strict obligation of having recourse for the
remission of them to flie keys of the Church.
Q. But by what rule shall a person be able to make a
judgment whether his sins be mortal or venial ?
A. All those sins are to be esteemed mortal which the word
of God represents to us as hateful to God, against which he
pronounces a wo, or of which it declares that such as do those
things shall not enter into the kingdom of heaven : of these
we have many instances, Rom. i. 29, 30, 31. 1 Cor. vi. 9, 10.
Galat. v. 19, 20, 21. Ephes. v. 5. Apocalypse xxi. 8. ; and
in the Old Testament, Isai. v. Ezek. xviii. &c. But though
• Homil 49. Inter. 50.

THE CATHOLIC CHRISTIAN, &c. UI
it be very easy to know thcit some sins are mortal, and others
but venial, yet to pretend to be able always perfectly to distin
guish which are mortal and which are not,is above the reach ofthe
most able divines ; and therefore a prudent Christian will not
easily pass over sins in confession, under the pretence of their
being venial, unless he be certain of it. And this caution is
more particularly necessary in certain cases, where persons
being ashamed to confess their sins, are willing to persuade
themselves they are but venial ; for in such cases it is
much to be feared, lest their self-love should bias their judg
ment. Q. Is it a great crime to conceal through shame or fear,
any mortal sin in confession ?
A. Yes, it is a great crime ; because it is telling a lie to the
Holy Ghost ; for which kind of sin Ananias and Saphira were
struck dead, by a just judgment of God, Acts v. lt is acting
deceitfully with God, and that in a matter ofthe utmost conse
quence. It is a sacrilege, because it is an abuse ofthe sacrament
of penance, and is generally followed by another greater sacri
lege, in receiving unworthily the body and blood of Christ. And
what is still more dreadful, such sinners seldom stop at the
first bad confession and communion, but usually go on for a
long time in these sins, and very often die in them. But it is
not only a great crime to conceal one's sins in confession, it is
a great folly and madness too ; because, such offenders, ifthey
have not renounced their faith, know very well that these sins
must be confessed, or that they must burn for them ; and they
cannot be ignorant, that these bad confessions do but increase
their burthen, by adding to it the dreadful guilt of repeated
sacrileges which they will have far more difficulty of confess
ing, than these very sins of which they are now so much
ashamed. Q. Have you any instances in Church History, of remark
able judgments of God, upon those that have presumed to
approach to the blessed sacrament, without making a sincere
confession of their sins ?
A. Yes, we have several recorded by St. Cyprian, (L. de
Lapsis) and other grave authors ; but the most common, and
indeed the most dreadful punishments of these sins, is a blind
ness and hardness of heart, which God justly permits sucb
sinners to fall into, and which is the broad road to final im
penitence. Q. Have you any thing to offer by way of encouragement
to sinners to confess their sins sincerely ?
A. Yes ; 1st, The great benefit that their souls will reap in
the remission of their sins, promised by Christ, St. Matt, xviii.
18. and St. John xx. 22, 23. and the other advantages which
12

102 THE CATHOLIC CHRISTIAN. &c.
an humble confession of sins brings along with it ; such as a
present comfort and ease of conscience, a remedy against future
sins, directions and prescriptions from the minister of God, for
the curing the spiritual maladies ofthe soul, &c. 2dly, That
by this short passing confusion, which will last but a moment,
they will escape the dreadful shame of having their sins written
on their foreheads at the last day to their eternal confusion.
3dly, That the greater their sins have been, the greater will
be the joy, as of the whole court of heaven, so of their
confessor here upon earth, to see their sincere conversion to
God testified by the humble confession of their shameful sins :
Upon which account, so far from thinking worse of them he
will conceive far greater hopes of their future progress, and a
more tender affection for them. 4thly, That by the law of
God and his Church, whatever is declared in confession can
never be discovered directly or indirectly to any one, upon any
account whatsoever, but remains an eternal secret betwixt
God and the penitent soul ; of which the confessor cannot,
even to save his own life, make any use at all to the penitent's
discredit, disadvantage, or any other grievance whatsoever.
Vide Decretum Innocentii XI. die 18. Novemb. Anno. 1682.
Q. But suppose it has been the sinner's misfortune to have
made a bad confession, or perhaps a great many bad confes
sions, what must he do to repair this fault, and to reinstate
himself in God's grace ?
A. He must apply himself to God by hearty prayers for
his grace and mercy ; and so prepare himself to make a good
general confession of all his sins, at least from the time of his
going astray : Because all the confessions that he has made
since he began to conceal his sins were all sacrilegious, and
consequently null and invalid ; and therefore must be all re
peated again.
Q. But is he obliged in this case to confess again those sins
which he has confessed before ?
A. He is, because the concealing of any one mortal sin in
confession makes the whole confession nothing worth ; and
all the following confessions, until this fault is repaired, are all
null ; and therefore they must all be made again. But if it
be to the same confessor who has a confused remembrance of
the sins before confessed, it may suffice for the penitent to ac
cuse himself in general terms of all that has been confessed
before ; and then to specify in particular the sins that have
been omitted, together with the number of the bad confessions
and communions that have been made by him.
Q. Are there any other cases in which the confession is
nothing worth, and consequently must be made again, besides
this case of concealing mortal sin?

THE CATHOLIC CHRISTIAN, &c. 103
A. Yes, if the penitent has taken no care to examine his
conscience, or to procure the necessary sorrow for his sins, or
a true purpose of amendment, his confession is good for
nothing, and must be repeated ; and also, if the priest to whom
he has made this confession has not had the necessary facul
ties and approbation.
Q. What if the penitent, through forgetfulness, pass over
some mortal sin in confession ?
A. This omission, provided there was no considerable neg
ligence which gave occasion to it, does not make the confes
sion invalid. But then the sin that has been thus omitted must
be confessed afterwards, when the penitent remembers it : and
if he remembers it before communion, it ought to be confessed
before he goes to communion ; if he remembers it not till after
communion, he must confess it in the next confession.
Q. Is a person obliged to confess the circumstances ofhis
sins ?
A. He is obliged to confess such circumstances as alter the
kind or nature of the sin ; and also, such as notably aggravate
the guilt; but in modest and decent terms, particularly in con
fessing the circumstances of sins against chastity.
Q. Would it be a crime to neglect the penance or satisfac
tion enjoined by the priest ?
A. Yes, it would ; the more because we ought to regard
the penance enjoined as an exchange which God makes ofthe
eternal punishments, which we have deserved by sin, into
these small penitential works.
Q. Has the Church of God always enjoined penances to
sinners ?
A. Yes, she has, and in the primitive times much more se
vere than now-a-days, when three, seven, or ten years of pe
nance used to be imposed for sins of impurity, perjury, &c.
Q. Does the Church at present approve of giving ordinarily
very slight penances for very great sins ?
A. So far from it, that the Council of Trent, Sess. 14, chap.
8. gives us to understand, that a confessor, by such excessive
indulgence, is in danger of drawing upon his own head the
guilt of his penitent's sins, and declares that a priest ought to
enjoin a suitable penance according to the quality of the crime
find the penitent's ability.
Q. Ought the penitent to content himself with performing
the penance enjoined, so as to take no farther thought about
making satisfaction to God for his sins ?
A. No, by no means ; for it is to be feared, that the penance
enjoined is seldom sufficient to take off all the punishment due
to God's justice upon account of her sins ; and it is certain,
that the more a penitent is touched with a hearty sorrow for

104 THE CATHOLIC CHRISTIAN, &c.
his offences against God, the more he will be desirous of mak
ing satisfaction, and revenging upon himself by penitential se
verities the injury done to God by his sins. Hence the life of
a good Christian ought to be a perpetual penance.
Q. What then do you recommend to a penitent, besides the
performance of his penance, in order to cancel the punish
ment due to his sins, and to make satisfaction to the divine
Justice? A. I recommend to him, 1st, Ever to maintain in himself a
penitential spirit, and in that spirit to perform all his prayers :
daily offering up to God the sacrifice of a contrite and humble
heart. 2dly, I recommend to him almsdeeds, both corporal
and spiritual, according to his ability. 3dly, Fasting, and
other mortifications ; especially the retrenching all superflui
ties in eating, drinking, and sleeping ; all unnecessary diver
sions, and much more all such as are dangerous ; all idle cu
riosity, vanity, &c. 4thly, I recommend to him to have re
course to indulgences, and to perform with religious exactitude
the conditions thereunto required. 5thly, In fine, I recom
mend to him to take from the hands of God, in part of pe
nance for his sins, all sicknesses, pains, labours, and all other
crosses whatsoever, and daily to offer them up to God to be
united to and sanctified by the sufferings and death of Jesus
Christ. Q. What is the form and manner of confession ?
A. The penitent, having duly prepared himself by prayer,
by a serious examination of his conscience, and a hearty con
trition for his sins, kneels down at the confession chair on one
side ofthe priest, and making the sign of the cross upon him
self, asks the priest's blessing, saying, ' Pray, Father, give me
your blessing.' Then the priest blesses him in the following
words : ' The Lord be in thy heart, and in thy lips, that thou
mayest truly and humbly confess all thy sins, in the name ofthe
Father, and ofthe Son, and of the Holy Ghost, Amen.' After
which the penitent says the Confiteor, in Latin, or in English,
as far as Med Culpa ; &c. and then accuses himself of all his
sins, as to the kind, number, and aggravating circumstances ;
and concludes with this or the like form : ' Of these, and all
other sins of my whole life, I humbly accuse myself; I am
heartily sorry for them, I beg pardon of God, and penance
and absolution of you my ghostly father.' And so he finishes
the Confiteor, ' Therefore, I beseech thee,' &c. And then at
tends to the instructions given by the priest, and humbly ac
cepts the penance enjoined.
Q. What is the form of absolution ?
A. 1st, The priest says, ' May the Almighty God have

THE CATHOLIC CHRISTIAN, &c. 105
mercy on thee, and forgive thee thy sins, and bringtliee to
Life everlasting, Amen.'
Then stretching, forth his right hand towards the penitent,
he says, ' May the Almighty and merciful Lord give thee par
don, absolution, and remission of thy sins. Amen.'
' Our Lord Jesus Christ absolve thee, and J, by his autho
rity, absolve thee, in the first place, from every bond of ex
communication or interdict, as far as I have power and thou
standest in need : in the next place, 1 absolve thee from all
thy sins, in the name of the Father, «{? and of the Son, and of
the Holy Ghost, Amen.'
' May the passion of our Lord Jesus Christ, the merits of
the blessed Virgin Mary, and of all the saints, and whatsoever
good thou shalt do, or whatsoever evil thou shalt suffer, be to
thee unto the remission of thy sins, the increase of grace, and
the recompense of everlasting life, Amen.'
Q. In what case is a confessor to defer or deny absolu
tion? A. The rule ofthe Church is to defer absolution, excepting
the case of necessity, to those of whose disposition the con
fessor has just cause to doubt, and to deny absolution to those
who are certainly indisposed for it ; which is the case of all
such as refuse to forgive their enemies, or to restore ill-gotten
goods, or to forsake the habits or immediate occasions of rin,
or, in a word, to comply with any part of their duty, to which
they are obliged under mortal sin. Rit. Rom. de Sacramento
Pamitentia?. Q. How do you prove, from all that has been said, that pe
nance, i. e. the confession and absolution of sinners, is properly
a sacrament ?
A. Because it is an outward sign of inward grace, ordained
by Jesus Christ; which is the very notion and definition of a
sacrament : the outward sign is found in the sinner's confes
sion, and the form of absolution pronounced by the priest ; the
inward grace is the remission of sins promised by Jesus Christ,
St. John xx. 22, 23, and the ordinance of Christ is gathered
from the same place, and from St. Matt, xviii. 18

CHAPTER X.
Of Indulgences and Jubilees.

Q. T1THAT do you mean by indulgences ?
' » A. There is not any part of the doctrine of the
Catholic Church that is more grossly misrepresented by our

106 THE CATHOLIC CHRISTIAN, &c.
adversaries than this of indulgences ; for the generality of
Protestants imagine that an indulgence is a leave to commit
sin, or at least, that it is a pardon for sins to come ; whereas,
indeed, it is no such thing. There is no such power in hea
ven or earth that can give leave to commit sin ; and consei
quently there is no giving pardon beforehand for sins to come.
All this is far from the belief and practice of the Catholic
Church. By an indulgence, therefore, we mean no more than
a releasing to true penitents the debt of temporal punishment,
which remained due to their sins, after the sins themselves,
as to the guilt and eternal punishment, had been already re
mitted by the sacrament of penance, or by perfect contri
tion. Q. Be pleased to explain this a little farther?
A. That you may understand this the better, take notice,
lhat in sin there are two things ; there is the guilt of the sin,
and there is the debt of the punishment due to God upon ac
count of the sin. Now upon the sinner's repentance and con
fession, the sin is remitted as to the guilt, and likewise as to
the eternal punishment in hell, due to every mortal sin ; but
the repentance and conversion is seldom so perfect as to release
the sinner from all debt of temporal punishment due to God's
justice, which the penitent must either discharge by the way of
satisfaction and penance ; or, if he be deficient therein, he
must expect to suffer hereafter, in proportion to this debt which
he owes to the divine Majesty. Now an indulgence, when
duly obtained, is a release from this debt of temporal punish
ment. Q. How do you prove, that after the guilt of sin and the
eternal punishment has been remitted, there remains oftentimes
a debt of temporal punishment due to the divine Justice ?
A. 1 prove it, 1st, from scripture ; where to omit other in
stances, we find in the case of king David, 2 Sam. xii. that
although upon his repentance the prophet Nathan assured him,
v. 13. that the Lord hath put away his sin, yet he denounced
unto him many temporal punishments, which should be inflict
ed by reason of this sin : which accordingly after ensued. See
v. 10, 11, 12, 15. 2dly, I prove it from the perpetual prac
tice of the Church of God, of enjoining penances to the repent
ing sinners, in order to cancel this punishment due to their
sins. Q. How do you prove that the Church has received a power
from Christ of discharging a penitent sinner from this debt of
temporal punishment, which remains due upon account of his
sins ?
A. I prove it by that promise of our Lord made to St. Pe
ter, St. Matt. xvi. 19- ' I will give unto thee the keys of the

THE CATHOLIC CHRISTIAN, &c. 107
kingdom of heaven : and whatsoever thou shalt bind on earth
shall be bound in heaven : and whatsoever thou shalt loose
on earth shall be loosed in heaven.' Which promise, made
without any exception, reservation, or limitation, must needs
imply a power of loosing or releasing all such bonds as might
otherwise hinder or retard a Christian soul from entering hea
ven. Q. Did the primitive Church ever practise any thing of this
nature ?
A. Yes, very frequently, in discharging penitents, when
there appeared just cause for it, from a great part of the pe
nance due to their sins, as may be seen in Tertullian, St. Cy
prian, and other ancient monuments : And of this nature was
what St. Paul himself practised in forgiving, as he says, 2 Cor.
ii. 10, in the person of Christ : that is, by the power and au
thority received from him, the incestuous Corinthian, without
waiting his going through a longer course of penance.
Q. But were these primitive indulgences understood to re
lease the punishment due to sin in the sight of God, or only
that which was enjoined in the Church in her penitential ca
nons? A. Both one and the other, as often as they were granted
upon a just cause : according to what our Lord had promised,
St. Matt, xviii. 18. 'Verily I say unto you, whatsoever you
shall bind on earth shall be bound in heaven, and whatsoever
you shall loose on earth shall be loosed in heaven.'
Q. What conditions are necessary for the validity of an in
dulgence ?
A. 1st. On the part of him that grants the indulgence, be
sides sufficient authority, it is necessary that there be a just
cause or motive for the grant ; for, according to the common
doctrine of the best divines, indulgences, granted without cause,
will not be ratified by Almighty God. 2dly, On the part of
him that is to obtain the indulgence, it is requisite that he duly
perform the conditions prescribed, such as going to confession
and communion, fasting, alms, prayers, &c. and that he be in
the state of grace ; for it is in vain to expect the remission of
the punishment due to sin, whilst a person continues in the
guilt of mortal sin.
Q. Does the indulgence so far remit all temporal punish
ment as to free a penitent from all obligation of doing penance
for his sins ?
A. No ; for the obligation of doing penance for sin, and
leading a penitential life, is an indispensable duty. Hence the
Church usually enjoins penitential works, in order for the ob
taining of indulgences. And the opinion of the learned Cai»
dinal Cajeran, and others, is highly probable that one condi

108 THE CATHOLIC CHRISTIAN, &c.
tion for attaining to the benefit of an indulgence, in the release
of the punishment of the next life, is a disposition to do pe
nance in this life ; for the treasure ofthe Church, out of which
indulgences are granted, is intended by our. great master for
the relief of the indigent ; yet not so as to encourage the lazy,
who refuse to labour at all for themselves.
Q. Are you then of opinion, that a Christian receives no
farther benefit by an indulgence, than he would do by the pe
nitential works which he performs for the obtaining of that
indulgence ?
A. I am far from being of that opinion : for, according to
that way of thinking, no benefit would be reaped from the in
dulgence, but only from the works, performed for the obtain
ing of it: whereas, the Church of God has declared, in the
Council of Trent, that ' Indulgences are very wholesome to
Christian people.' Sess. 25. But what many divines main
tain is that, regularly speaking, there is required, though not
an equality, yet some proportion at least between the works
to be done for the obtaining of an indulgence, and the indul
fence itself: and this I believe to be true. See Soto in 4tura.
>ist. 21. Q. 2. Art. 2. and Sylvius in Sup. Q. 25, Art. 2.
Qusesito 2. Conclus. 5.
Q. What is meant by the treasure of the Church, out of
which indulgences are said to be granted ?
A. The treasure of the Church, according to divines, are
the merits and satisfaction of Christ and his saints, out of which
the Church, when she grants an indulgence to her children,
offers to God an equivalent for the punishment which was due
to the divine Justice. For the merits and satisfaction of Christ
are of infinite value, and never to be exhausted, and the source
of all our good ; and the merits and satisfactions ofthe saints,
as they have their value from Christ, and through him are
accepted by the Father, so by the communion? which all the
members of Christ's mystical body have one with another, are
applicable to the faithful upon earth.
Q. What is meant by a plenary indulgence?
A. That which, when duly obtained, releases the whole
Dunishment that remained due upon account of past sins.
Q. What is meant by an indulgence of seven years, or of
forty days?
A. By an indulgence of so many years or days is meant
the remission of the penance of so many years or days, and
consequently of the punishment corresponding to the sins,
which, by the canons of the Church, would have required so
many years or days of penance, Bellarmin, 1. 1. de Indulg. c.
9. And thus, if it be true, that there ever were any grants of
indulgence of a thousand years or more, they are to be under*

THE CATHOLIC CHRISTIAN, &c. 109
stood with relation to the punishment corresponding to the
sins, which according to the penitential canons would have
required a thousand or more years of penance. For since, by
these canons, seven or ten years of penance were usually
assigned for one mortal sin of lust, perjury, &c. it follows, that
habitual sinners, according to the rigour of the canons, must
have been liable to great numbers of years of penance, and
perhaps some thousands of years. And though they could
not be expected to live so long as to fulfil this penance ; yet,
as by their sins, they had incurred a debt of punishment pro
portionable to so long a time of penance, these indulgences,
)f so many,years, if ever granted, (which some call in ques-
jon) were designed to release them from the debt.
Q. What is the meaning of indulgences for the dead ?
A. They are not granted by way of absolution, since the
pastors of the Church have not that jurisdiction over the dead :
but they are only available to the faithful departed, by way of
suffrage, or spiritual succour applied to their souls out of the
treasure of the Church.
Q. What is the meaning of a jubilee?
A. A jubilee is so called from the resemblance it bears
with the jubilee-year in the old law, Levit. xxv. and xxvii.
(which was a year of remission, in which bondsmen were re
stored to liberty, and every one returned to his possessions) is
a plenary indulgence granted every twenty-fifth year, as also
upon other extraordinary occasions, to such as being truly
penitent, shall worthily receive the blessed sacrament, and
perform the other conditions of fasting, alms and prayer, usually
prescribed at such times.
Q. What then is the difference betwixt a jubilee and any
other plenary indulgence ?
A. A jubilee is more solemn, and accompanied with cer
tain privileges, not usually granted upon other occasions,
with regard to the being absolved by any approved confessor
from all excommunications and other reserved cases, and hav
ing vows exchanged into the performance of other works of
piety. To which we may add, that as a jubilee is extended
to the whole Church, which at that time joins as it were in a
body in offering a holy violence to heaven by prayers and
penitential works ; and as the cause for granting an indulgence
at such times is usually more evident, and more or greater
works ofpiety are prescribed for the obtaining it, the indulg
ence of consequence is likely to be much more certain and
secure. Q. What are the fruits which usually are seen amongst Ca
tholics at the time of a jubilee ?
A. As at that time the Church most pressingly invites all
K.

110 THE CATHOLIC CHRISTIAN, &c.
sinners to return to God with their whole hearts, and encou
rages them by setting open her spiritual treasure in their
favour, so the most usual effects of a jubilee are the conversions
of great numbers of sinners, and the multiplying of all sorts of
good works amongst the faithful. So far it is from being
true, that indulgences are an encouragement to sin, or an oc
casion of a neglect of good works, as our adversaries unjustly
object.

CHAPTER XI.
Of ihe Sacrament of Extreme Unction.
Q. 'VIT'HAT do you mean by extreme unction ?
' » A. 1 mean the anointing ofthe sick, prescribed St.
James v. 14, 15. ' Is any one sick among you, let him call
for the priests of the Church, and let them pray over him,
anointing him with oil in the name of the Lord : and the
prayer of faith shall save the sick man, and the Lord shall
ease him ; and if he be in sins, they shall be forgiven him.'
Q. How do you prove that this anointing ofthe sick is a
sacrament ?
A. Because it is the outward sign of an inward grace, or a
divine ordinance, to which is annexed a promise of grace in
God's holy word. The anointing, together with the prayers
that accompany it, are the outward sign ; the ordinance of
God is found in the words of St. James above quoted : the
inward grace is promised in the same place, ' The prayer of
faith shall save the sick man — and if he be in sins, they shall
be forgiven him.'
Q. How do you prove that this ordinance was designed for
all ages, and not only for the time ofthe apostles?
A, Because the words of the scripture in which this ordi
nance is contained are no way limited to the Apostles' time,
no more than the words of the ordinance of baptism, St. Matt.
xxviii. ahd because the Church of God, the best interpreter of
his words and ordinances, has practised it in all ages.
Q. To what kind of people is the sacrament of extreme
unction to be administered ?
A. To those who, after having come to the use of
reason, are in danger of death by sickness ; but not to chil
dren under the age of reason, nor persons sentenced to
death, &c. «
A. Can the same person receive the sacrament of extreme
unction more than once ?

THE CATHOLIC CHRISTIAN, &c. Ill
A. Yes, but not in the same illness, except it should be of
long continuance, and that the state of the sick man should be
changed so as to recover out of the danger, and then fall into
the like case again.
Q. What are the effects and fruits of the sacrament of ex
treme unction ?
A. 1st, It remits sins, at least such as are venial, for mor
tal or deadly sins must be remitted, before receiving extreme
unction, by the sacrament of penance and confession. 2dly,
It heals the soul ofher infirmity and weakness, and a certain
propension to sin contracted by former sins, which are apt to
remain in the soul, as the unhappy relics of sin ; and it helps
to remove something of the debt of punishment due to past
sins. 3dly, It imparts strength to the soul, to bear more easily
the illness of the body, and arms her against the attempts of
her spiritual enemies. 4thly, If it be expedient for the good
ofthe soul, it often restores the health ofthe body.
Q. What kind of oil is that wliich is made use of in the sa
crament of extreme unction ?
A. The oil of olives, solemnly blessed by the bishop e
year on Maundy- Thursday.
Q. What is the form and manner of administering this Sa
crament ?
A. 1st, The priest, having instructed and disposed the sick
person to this sacrament, recites, if the time permits, certain
prayers prescribed in the Ritual, to beg God's blessing upon
the sick, and that his holy angels may defend them, that dwell
in that habitation, from all evil. 2dly, Is said the Confiteor,
or general form of confession and absolution ; and the priest
exhorts all present to join in prayer for the person that is
sick ; and if opportunity permit, according to the quality or
number of persons there present, to recite the seven penitential
Psalms with the Litanies, or other prayers, upon this occssion.
3dly, The priest, making three times the sign ofthe cross up
on the sick person, at the name of the blessed Trinity, says,
'In the name ofthe Father, and ofthe Son, and ofthe Holy
Ghost, may all power of the devil be extinguished in thee, by
the laying on of our hands, and the invocation of all the holy
angels, archangels, patriarchs, prophets, Apostles, martyrs,
confessors, virgins, and all the saints. Amen.' 4thly, Dip
ping his thumb in the holy oil, he anoints the sick person in
the form of the cross, upon the eyes, ears, nose, mouth, hands
and feet ; at each anointing making use of this form of prayer .
' Through this holy unction, and his own most tender mercy,
may the Lord pardon thee whatever sinslhou hast committed
by thy sight. Amen.' And so of the hearing, and the rest,
adapting the form to the several senses. 5thly, After this the

112 THE CATHOLIC CHRISTIAN, &c.
priest goes on : ' Lord have mercy on us. Christ have mercy
on us. Lord have mercy on us. Our Father, &c. And
lead us not into temptation. R. But deliver us from evil.
V. Save thy servant. R. Trusting in thee, O my God.
V. Send him, O Lord, help from thy sanctuary. R. And do
thou defend him from Sion. V. Be to him, O Lord, a tower
of strength. R. From the face of the enemy. V. Let not
the enemy have any power over him. R. Nor the Son of
iniquity be able to hurt him. V. Lord, hear my prayer.
IL And let my cry come unto thee. V. The Lord be with
you. R. And with thy spirit.'
Let us pray.
0 Lord God, who hast said by thy Apostle James : Is any
one sick among you? Let him call for the priests of the
Church, and let them pray over him, anointing him with oil
in the name of the Lord ; and the prayer of faith shall save
the sick, and the Lord shall ease him ; and if he be in
sins they shall be remitted to him: heal we beseech thee,
O our Redeemer, by the grace of the Holy Ghost, the mala
dies of this sick man, cure his wounds, and forgive him his
sins, and expel from him all pains of mind and body, and
mercifully restore unto him perfect health, both as to the inte
rior and exterior, that being recovered by thy mercy, he may
return to his former duties. Who with the Father and the
Holy Ghost, lives and reigns one God, for ever and ever.
Amen. Let us pray.
Look down, we beseech thee, O Lord, on thy servant N.
fainting under the infirmity of his body, and refresh a soul
which thou hast created : that he, being improved by thy
chastisements may be saved by thy medicine. Through
Christ our Lord. Amen. Let us pray.
O Holy Lord, Almighty Father, everlasting God, who, by
imparting the grace of thy benediction to sick bodies, preserv-
est, according to the multitude of thy mercies, the work of
thy hands ; favourably attend to the invocation of thy name,
and deliver thy servant from his illness, and restoring him to
health, raise him up by thy right hand, and strengthen him by
thy virtue, defend him by thy power, and restore him with al!

THE CATHOLIC CHRISTIAN, Sec. 113
desired prosperity to thy holy Church. Through Christ our
Lord. Amen.
As to what belongs to the order of the visitation of the sick,
and the prayers and devotions proper upon that occasion, as
also the manner of assisting those that are dying, consult the
Roman Ritual ; out of which I shall present you with the fol
lowing form of the recommendation of a departing soul.

CHAPTER. XII.
The Order of the Recommendation of a Soul that is just
departing.
Q. 'VltTHAT is the form or order of the recommendation of
» * a soul to God in its last passage ?
A. 1st, There is a short Litany recited, adapted to that
occasion ; then the following prayers.
Go forth, O Christian soul, from this world, in the name of
God the Father Almighty, who created thee; in the name of
Jesus Christ the Son of the living God, who suffered for thee ;
in the name of the Holy Ghost, who sanctified thee; in the
name of the angels and the archangels ; in the name of the
thrones and dominations ; in the name of the principalities and
powers ; in the name of the cherubims and seraphims ; in the
name of the patriarchs and prophets ; in the name ofthe holy
apostles and evangelists ; in the name ofthe holy martyrs and
confessors; in the name of the holy monks and hermits; in
the name of the holy virgins, and of all the saints of God : Let
thy place be this day in peace, and thy abode in the holy
Sion. Through Christ our Lord. Amen.
O God most merciful, O God most clement, O God, who,
according to the multitude of thy tender mercies, blottest out
the sins of the penitent, and graciously remittest the guilt of
their past offences ; mercifully regard this thy servant •IV'. and
vouchsafe to hear him, who with the whole confession of his
heart begs for the remission of all his sins. Renew, O most
merciful Father, whatever has been corrupted in him through
human frailty, or violated through the deceit ofthe enemy;
and associate him as a member of redemption to the unity of
the body ofthe Church. Have compassion, O Lord, on his
sighs ; have compassion on his tears, and admit him, who has
no hope but in thy mercy, to the sacrament of thy reconcilia
tion. Through Christ our Lord. Amen.
K 2

114 THE CATHOLIC CHRISTIAN, &c.
I recommend thee, dear brother, to the Almighty God, and
commit thee to his care, whose creature thou art ; that when
thou shalt have paid the debt of all mankind by death, thou
mayest return to thy Maker, who formed thee of the slime of
the earth. When thy soul therefore shall depart from thy
body, let the resplendent multitude of the angels meet thee :
let the triumphant army of the martyrs, clad in their white
robes, conduct thee : let the glorious company of illustrious
confessors encompass thee : let the choir of joyful virgins re
ceive thee : and mayest thou meet with a blessed repose in
the bosom of the patriarchs : Let Christ Jesus appear to thee
with a mild and cheerful countenance, and order thee a place
amongst those that are to stand before him for ever : mayest
thou never know the horror of darkness, the gnashing in flames
or racking torments. May the most wicked enemy, with all
his evil spirits, be forced to give way : may he tremble at thy
approach in the company of angels, and fly away into the vast
chaos of eternal night. Let God arise, and his enemies be
dispersed : and let them that hate him fly before his face : let
them, like smoke, come to nothing, and as wax that melts be
fore the fire, so let sinners perish in the sight of God, but may
the just feast and rejoice in his sight. Let then all the legions
of hell be confounded and put to shame, and may none of the
ministers of satan dare to stop thee in thy way. May Christ
deliver thee from torments, who was crucified for thee. May
Christ deliver thee from eternal death, who vouchsafed to die
for thee. May Christ the Son of God place thee in the de
lightful garden of his Paradise, and may he, the true Shepherd,
number thee amongst his sheep. May he absolve thee from
all thy sins, and place thee at his right hand in the lot of his
elect. Mayest thou see thy Redeemer face to face, and stand
ing always in his presence, behold with joyful eyes the most
clear truth. Mayest thou be placed amongst the companies
of the blessed, and enjoy the sweetness of the contemplation
of thy God, for ever. Amen.
Receive thy servant, O Lord, into the place of salvation,
which he hopes for from thy mercy. R. Amen.
Deliver, O Lord, the soul of thy servant from all the perils
of hell, from pains and all tribulations. R. Amen.
Deliver, O Lord, the soul of thy servant, as thou deliver-
edest Enoch and Elias from the common death of the world.
R. Amen. >
Deliver, O Lord, the soul of thy servant, as thou deliver-
edest Noah from the flood. R. Amen.
Deliver, O Lord,'the soul of thy servar'^ an. thou deliver-
edest Abraham from Ur ofthe Chaldeans. R. Amen.

THE CATHOLIC CHRISTIAN, &c 115
Deliver, O Lord, the soul of thy servant, as thou deliver-
edest Job from his sufferings. jR. Amen.
Deliver, O Lord, the soul of thy servant, as thou deliveredest
Isaac from being sacrificed by the hand of his father Abraham.
R. Amen.
Deliver, O Lord, the soul of thy servant, as thou deliveredest
Lot from Sodom, and the flames of fire. R. Amen.
Deliver, O Lord, the soul of thy servant-as thou deliveredest
Moses from the hands of Pharaoh king of Egypt. R. Amen.
Deliver, O Lord, the soul of thy servant, as thou deliveredest
Daniel from the lion's den. R. Amen.
Deliver, O Lord, the soul of thy servant, as thou deliveredest
the three children from the fiery furnace, and from the hands
of a wicked king. R. Amen.
Deliver, O Lord, the soul of thy servant, as thou deliveredest
Susannah from her false accusers. R. Amen.
Deliver, O Lord, the soul of thy servant, as thou deliveredest
David from the hands of king Saul and from the hands of
Goliah. R. Amen.
Deliver, O Lord, the soul of thy servant, as thou deliveredest
Peter and Paul out of prison. R. Amen.
And as thou deliveredest the most blessed St. Thecla, virgin
and martyr, from three most dreadful torments, so vouchsafe
to deliver the soul of this thy servant, and make it rejoice
with thee in the joys of heaven. R. Amen.
We commend to thee, O Lord, the soul of thy servant N.
And we beseech thee, O Lord Jesus Christ, the Saviour of the
world, that thou wouldst not refuse to admit into the bosom of
thy patriarchs, a soul for which, in thy mercy, thou wast
pleased to come down upon earth. Own him for thy crea
ture, not made by any strange gods, but by thee the only liv
ing and true God ; for there is no other God but thee, and
none that can equal thy works. Let his soul rejoice in thy
presence, and remember not his former iniquities and excesses,
the unhappy effects of passion or evil concupiscence ; for
although he has sinned he has not renounced the Father, or
the Son, or the Holy Ghost ; but believed, and had a zeal for
God, and faithfully worshipped him who made all things.
Remember not, 0 Lord, we beseech thee, the sins of his
youth, and his ignorance ; but according to thy great mercy,
be mindful of him in thy heavenly glory. May the heavens
be opened to him, and may the angels rejoice with him. Re
ceive, 0 Lord, thy servant into thy kingdom. Let St. Mi
chael the archangel of God, conduct him, who is chief f the
heavenly host. Let the holy angels of God come £ meet

116 THE CATHOLIC CHRISTIAN, kc.
him, and Carry him to the city of the heavenly Jerusalem.
May St. Peter the Apostle receive him, to whom God has
given the keys of the kingdom of heaven. May St. Paul the
Apostle assist him, who was a vessel of election. May St
John the chosen Apostle of God intercede for him, to whom
were revealed the secrets of heaven. May all the holy Apostles
pray for him, to whom our Lord gave the power of binding
and loosing. May all the saints and elect of God intercede
for him, who in this world had suffered torments for the name
of Christ ; that he, being delivered from the bonds of the flesh,
may deserve to be admitted into the glory of the kingdom of
heaven : through the merits of our Lord Jesus Christ, who
with the Father and the Holy Ghost liveth and reigneth for
ever and ever. Amen.
After which, if the sick person still continues to labour in
his agony, it may be proper, as the Ritual prescribes, to con
tinue reciting other Psalms and prayers adapted to those cir
cumstances. Q. What is the meaning ofthe lighting of a blessed candle,
and keeping it burning during a person's agony ?
A. This light represents the light of faith in which a Chris
tian dies, and the l,ight of glory which he looks for. Besides,
these candles are blessed by the Church, with a solemn prayer
to God, to chase away the devils from those places where they
shall be lighted.
Q. What is the form P* Messing candles ?
A. The Ritual prescl the following prayer :
V. Our help is in the ,.utne of the Lord.
R. Who made heaven and earth.
Let us pray. ,
OLord Jesus Christ, Son of the living God, bless ••$? by
our sprayers these candles ; pour forth upon them by the vir
tue of the holy <f» cross thy heavenly benediction, who hast
given them to mankind to chase away darkness ; and may
they receive such a blessing, by the sign ofthe holy ¦•$? cross,
that in what place soever they shall be lighted or set up, the
rulers of darkness, with all their ministers may depart, and
trembling fly away from those dwellings ; nor presume any
more to disturb or molest those that serve thee the Almighty
God, who livest and reignest for ever and ever. Amen.

THE CATHOLIC CHRISTIAN, &c. 117
Q. What is the meaning of tolling the passing-bell when a
person is expiring ?
A. To admonish the faithful to pray for him, that God may
grant him a happy passage.

CHAPTER XIII.
Ofthe Office for the Burial ofthe Dead.
Q. '1t/f7"HAT is the manner and order of burying the dead
? " in the Catholic Church ?
A. The pastor or parish priest, accompanied by his clerics,
goes to the house of the deceased, and having sprinkled the
body or coffin with the Holy water, recites the Anthem, ' If
thou observe iniquities, O Loid, O Lord who shall sustain it ;'
with the 129th Psalm, De profundis, ' From the depth, 1 have
cried,' &c. in the end of which he says, ' Eternal rest give -to
him, O Lord.' R. ' And let perpetual light shine upon him.'
Then he repeats the Anthem, ' If thou shalt observe iniqui
ties,' &c.
After this, the body is carried to the Church, the clergy go
ing before, two and two, after the manner of a procession, and
singing the 50th Psalm, ' Miserere,' ' Have mercy on me O
God, according to thy great mercy,' &c. and the people fol
lowing the corpse, and praying in silence for the deceased.
When they are come to the Church, the corpse is set down
in the middle of the Church, with the feet towards the altar
(except the deceased was a priest, in which case the head is
to be towards the altar) and wax tapers are lighted and set
up round the coffin. Then, if time and opportunity permit,
is recited the Dirge, that is, the office of the matins and lauds
for the dead, followed by a solemn Mass for the soul, of the
deceased, according to the most ancient custom of the univer
sal Church.
The Dirge and Mass being finished, the priest standing at
the head of the deceased, begins the office of the burial as fol
lows: Enter not into judgment with thy servant, O Lord, for no
one shall be justified in thy sight, except thou vouchsafe .to
grant him the remission of all his sins. Let not therefore, we
beseech thee, the sentence of thy judgment fall upon him, whom
the true supplication of Christian faith recommendeth to thee:
but by the assistance of thy grace let him escape the judgment
of thy vengeance, who, whilst he was living, was marked with

118 THE CATHOLIC CHRISTIAN, &c.
the sign of the holy Trinity : who livest and reignest for ever
and ever. Amen.
Then the Choir sings the following Responsary.
Deliver me, O Lord, from eternal death, at that dreadful
day, when the heavens and earth shall be moved, when thou
shalt come to judge the world by fire. V. I am struck with
trembling, and I fear, against the day of account, and ofthe
wrath to come ; when the heavens and earth shall be moved.
V. That day, a day of wrath, of calamity and misery, a great
and most bitter day, when thou shalt come to judge the world
by fire. ' V. Eternal rest give to him, O Lord, and let perpe
tual light shine upon him. Deliver me, O Lord, &c. as before,
till the Verse, ' I am struck,' &c.
Lord have mercy on us. Christ have mercy on us. Lord
have mercy on us. Our Father. &c. (Here the priest puts
incense into the thurible, and then going round the coffin,
sprinkles with Holy water, and afterwards incenses the body,
and then concludes the Lord's Prayer.) V. Lead us not into
temptation. R. But deliver us from evil. V. From the gate
of hell. i?. Deliver his soul, O Lord. V. Let him rest in
peace. R. Amen. V. O Lord hear my prayer. R. And
let my cry come to thee. V. The Lord be with you. R.
And with thy spirit. Let us pray.
O God, to whom it belongs always to show mercy, and to
spare, we humbly beseech thee for the soul of thy servant N.
which thou hast this day commanded to depart out of this
world, that thou wouldst not deliver it up into the hands of
ihe enemy, nor put it out of thy memory for ever, but that thou
wouldst order it to be received by the holy angels, and con
ducted to Paradise, its true country : that since it has believed
and hoped in thee, it may not suffer the pains of hell, but
take possession of everlasting joys, through Christ our Lord.
Amen. After this, whilst the body is carried towards the place of
its interment, is sung or said the following Anthem.
May the angels conduct thee into Paradise, may the mar
tyrs receive thee at thy coming, and bring thee to the holy
city of Jerusalem, may the choir of angels receive thee, and
mayest thou have eternal rest with Lazarus, who was for
merly poor.

THE CATHOLIC CHRISTIAN, &c. 119
When they are come to the grave, if it has not been blessed
before, the priest blesses it by the following prayer, which is
the same that we make use of in this kingdom, in blessing the
mould or earth, which we put in the coffin with the corpse, in
the private burial office.
O God, by whose tender mercy the souls of the faithful find
rest, vouchsafe to bless this tomb, and depute thy holy angel
to guard, it and absolve from all the bonds of sin the souls of
those whose bodies are here interred, that with thy saints they
may ever rejoice without end in thee. Through Christ our
Lord. Amen.
Then the priest sprinkles with Holy water, and afterwards
incenses both the corpse ofthe deceased and the grave. Then,
whilst the body is put in the earth, is sung or said the follow
ing Anthem, with the Canticle Benedictus, or the song of Za
charias, St. Luke i. 65, &c.
I am the resurrection and the life, he that believeth in
me, although he be dead, shall live ; and every one that
liveth, and beli^eth in me, shall not die for ever. St. John
xi. 25.
Or else (as it is the custom in many places) when the body
is put in the earth, the priest, with the assistants, recites the
penitential Psalm, Miserere.
Then the priest says, Lord have mercy on us. Christ have
mercy on us. Lord have mercy on us. Our Father &c.
(Here he sprinkles the body with Holy water.) V. And
lead us not into temptation. R. But deliver us from evil.
V. From the gate of hell. R. Deliver his soul, O Lord.
V. Let him rest in peace. ' R. Amen. V. O Lord hear my
prayer. R. And let my cry come unto thee. V. The Lord
be with you. R. And with thy spirit.
Let us pray.
Grant, O Lord, this mercy to thy servant deceased, that
he, (or she) may not receive a return of punishment for his
(or her) deeds, who in his (or her) wishes has held fast by thy
will ; that as here true faith has joined him (or her) to the
company of thy faithful, so thy mercy there may associate
him (or her) to the choirs of angels. Through Christ our
Lord, Amen.
V. Eternal rest give to him, O Lord. R. And let per
petual light shine upon him. V. Let him rest in peace. R.

120 THE CATHOLIC CHRISTIAN, &c.
Amen. May his soul, and the souls of all the faithful depart
ed, through the mercy of, God, rest in peace.
Then the priest, returning from the grave, recites the Psalm,
' De profuhdis,' with the Anthem, ' If thou shalt observe
iniquities, O Lord, O Lord who shall sustain it ?'

CHAPTER XIV.
Of Prayers for the Dead, andof Purgatory.
Q. Y^"HAT is the meaning of prayers for the dead ?
» ' A. Praying for the dead is a practice as ancient
as Christianity, received by tradition from the Apostles, as
appears by the most certain monuments of antiquity, and ob
served by the Synagogue or Church of God in the Old Testa
ment, as appears from 2 Machab. xii. written long before
Christ's coming, and followed by the Jews to this day. A
practice grounded upon Christian charhy, which teaches us
to pray for all that are in necessity, and to implore God's
mercy for all that are capable of mercy ; which we have rea
son to be convinced is the case of many "of our deceased
brethren, and therefore we pray for them.
Q. How do you prove that the practice of praying for the
dead is as ancient as Christianity ?
A. From Tertullian, in his book of the Soldier's Crown,,
chap. 3. written about a hundred years after the death ofthe
Apostles ; where he reckons the obligations for the dead upon
their anniversary days amongst the immemorial traditions ob
served by all Christians : and in his book de Monogamia,
chap 10. where he affirms it to be the duty of a Christian
widow to pray for the soul of her husband, and to beg a re
freshment for him, and to keep his anniversaries. See St
Cyprian, epist. 66. Arnobius, 1. 4. Eusebius, 1. 4. de Vita
Constantini, c. 71. St. Cyril of Jerusalem, Catech. Mystag. 5.
St. Gregory Nazianzen, Orat. 10, &c. Hence, St John
Chrysostom, Horn. 3. upon the epistle to the Philippians,
tells us, that it was ordained by the Apostles that the dead
should be commemorated in the sacred mysteries ; and St
Augustine, serm. 32. 'de Verbis Apost. i 2.' that it was a
practice received from the fathers, and observed by the uni
versal Church. And it appears from St. Epiphanius, Haer.
75, that Aerius was ranked amongst the heretics by the
Church in the fourth century, for denying that the prayers of
the living did the dead any, good.
Q. Is it any argument, in favour of prayers for the dead,

THE CATHOLIC CHRISTIAN, &c. 121
that it was practised by Judas Macl'.aoseus, and by the Jews
before the coming of Christ?
A. Yes, a very great argument ; 1st, Because this practice
is expressly approved in the 12th chapter of the second book
of Machabees ; which books, by many councils and fathers,
are ranked amongst the divine scriptures. 2dly, Because the
Jews in those days were undoubtedly the people of God. 3dly,
Because as Dr. Taylor writes, Lib. of Prophesying, sect. 20.
numb. 11. p. 265. " We find by the history of the Macha
bees that the Jews did pray and make offerings for the dead,
which also appears by other testimonies, and by their form of
prayers still extant, (which they used in the captivity.) Now
it is very considerable, that since our blessed Saviour did re
prove all the evil doctrines and traditions of the Scribes and
Pharisees, and did argue concerning the dead and the resur
rection against the Sadducees, yet he spake no word against
this public practice, but left it as he found it ; which he who
came to declare to us all the will of his Father would not have
done, if it had not been innocent, pious, and full of charity."
Q. But what reason is there to believe, that our prayers can
be of any service to the dead ?
A. The same reason as there is to believe, that our prayers
are of service to the living ; for whether we consult the scrip
ture, or primitive tradition, with relation to the promises or
encouragements given in favour of our prayers, we shall no
where find the dead excepted from the benefit of them ; and
the perpetual practice of the Church of God, which is the
best interpreter of the scripture, has from the very beginning
ever authorized prayers for the dead, as believing such prayers
beneficial to them.
Q. But are not they that have past this mortal life arrived
to an unchangeable state of happiness or misery, so that
they either want not our prayers, or cannot be bettered by
them ?
A. Some there are, though I fear but few, that have before
their death so fully cleared all accounts with the Divine Ma
jesty, and washed away all their stains in the blood ofthe
Lamb, as to go straight to heaven after death ; and such as
those stand not in need of our prayers. Others there are, and
their numbers are very great, who die in the guilt of deadly
sin, and such as these go straight to hell, like the rich glutton
in the gospel, St. Luke xvi. and therefore cannot be bettered by
our prayers. But, besides these two kinds, there are many
Christians, who, when they die, are neither so perfectly pure
and clean, as to exempt them from the least spot or stain, nor
yet so unhappy as to die under the guilt of unrepented deadly
sin. Now such as these the Church believes to be, for a time,
L

122 THE CATHOLIC CHRISTIAN, &c
in a middle state, which we call purgatory; and these are
they who are capable of receiving benefit by our prayers.
For though we pray for all that die in the communion of the
Church, because we do not certainly know the particular
state in which each one dies, yet we are sensible that our
prayers are available for those only that are in this middle
state. Q. But what grounds have you to believe that there is any
such place as a purgatory, or middle state of souls ?
A. We have the strongest grounds imaginable from all kind
of arguments, from scripture, from perpetual tradition, from
the authority and declaration of the Church of God, and from
reason. Q. What grounds have you for purgatory from scripture t
A. 1st, Because the scripture teaches us in many places,
that it is the fixed rule of God's justice, ' to render to every
man according to his works.' See Psalm lxii. 12. St. Matt.
xvi. 27- Rom. ii. 6. Rev. xxii. 12, &c. So that according
to the works which each man has done in the time of his
mortal life, and acccording to the state in which he is found
at the moment of his departure out of this life, he shall cer
tainly receive reward or punishment from God. Hence it
evidently follows, that as by this rule of God's justice, they
that die in great and deadly sins, not cancelled by repentance,
will be eternally punished in hell ; so by the same rule, they
that die in lesser or venial sins (which is certainly the case of
a great many) will be punished somewhere for a time, till God's
justice be satisfied, and this is what we call purgatory.
2dly, Because the scripture assures us, Rev. xxi. 27. that
' there shall in no wise enter into the heavenly Jerusalem any
thing that defileth, or that is defiled.' So that if the soul is
found to have the least spot or stain, at the time of hef depart
ure out of this life, she cannot in that condition go straight to
heaven. Now, how few are there that depart this life per
fectly pure from the dregs and stains to which we are ever sub
ject in this state of mortality ? and yet God forbid that every
little spot or stain should condemn the soul to the everlasting
torments of hell. Therefore, there must be a middle place
for such souls as die under these lesser stains.
3dly, Because the scripture assures us, St. Matt. xii. 36. that
we are to render an account hereafter to the great Judge, even
'for every word' that we have spoken ; and, consequently,
every idle word, not cancelled here by repentance, is liable to
be punished- by God's justice hereafter. Now no one can
think that God will condemn a soul to hell for every idle
word ; therefore there must be another place of punishment s
for those that die guilty of these little transgressions.

THE CATHOLIC CHRISTIAN, &c. 123
4thly, Because St. Paul informs us, 1 Cor. iii. 13, 14, 15.
that ' every man's work shall be made manifest,' by a fiery
trial ; and that they who have built upon the foundation, which
is Christ, wood, hay, and stubble, (that is, whose works have
been very imperfect and defective, though not to the degree of
losing Christ) ' shall suffer loss ; but themselves shall be saved,
yet so as by fire.' Which place cannot be well explained
otherwise than by the fire of purgatory.'
5thly, Because our Lord tells us, St. Matt. xii. 32. that
whosoever speaketh against the Holy Ghost, it shall not be
forgiven him, neither in this world, neither in the world to
come.' Where our Lord (who could not speak any thing ab
surd, or «at of the way,) would never have mentioned 'for
giveness in the world to come,' if sins not forgiven in this
world could never be forgiven in the world to come. Now, if
there may be forgiveness of any sin whatsoever in the world
to come, there must be a middle place or purgatory ; for no
sin can enter heaven to be forgiven there, and in hell there is
no forgiveness.
Add to these texts of scripture the prison mentioned, St.
Matt. v. 26. out of which a man ' shall not come till he has
paid the uttermost farthing ;' and ' the spirits in prison,' to
which our Saviour is said to have gone to preach, 1 Pet. iii.
1 8, 19,20.
' Q. What grounds have you for purgatory from perpetual
tradition ?
A. Because, as we have seen already, the Jewish Church,
long before our Saviour's coming, and the Christian Church,
from the very beginning, have offered prayers and sacrifice
for the repose and relief of the faithful departed, as appears
from innumerable testimonies of the fathers, and from the most
ancient liturgies of all Christian Ghurches and nations, Ro
mans, Greeks, Syrians, Armenians, Nestbrians, Egyptians,
Ethiopians, Indians, Mosarabes, &c. Which consent, so an
cient and so universal, of all ages and of all nations, before
protestantism, is a most convincing argument that this prac
tice came by tradition from the Apostles ; and consequently
that the belief of a purgatory is an apostolic tradition ; for what
sense could there be in praying for the repose and relief of
the souls ofthe faithful departed, if there were no middle place,
but all went straight to heaven or hell ?
Q. What grounds have you for the belief of a purgatory
from the authority of the Church ?
A. Because the Church of Christ has declared that there is
a purgatory, as well by condemning of old Aerius for a here
tic, for denying that the prayers of the living did the dead any
service, as also by the express definitions of her general Coun-

124 THE CATHOLIC CHRISTIAN, &c.
cils. Now the Scripture most evidently teaches us, in many
places, that we are to hear and obey the Church, • and that
Christ and the Holy Ghost will be always with the Church to
guide her into all truth, and that the gates of hell shall not pre
vail against her. So that what the Church has thus declared,
can be no error, but must absolutely be a most certain truth.
Q. What grounds have you for the belief of a purgatory
from reason ?
A. Because reason teaches these two things ; 1st. That
every sin, be it ever so small, is an offence of God, and con
sequently deserves punishment from the justice of God ; and
therefore that every person that dies under the guilt of any
such offence unrepented, must expect to be punished by the
justice of God. 2dly, That there are small sins, in which a
person may happen to die, that are so small, either through
the levity of the matter, or for want of a full deliberation in
the act, as not to deserve everlasting punishments. From
whence it plainly follows, that besides the place of everlasting
punishments, which we call hell, there must be also a place of
temporal punishment for such as die in those lesser offences,
and this we call purgatory.
Q. But does not the blood of Christ sufficiently purify us
from all our sins, without any other purgatory ?
A. The blood of Christ purifies none that are once come to
ihe use of reason, from any sin without repentance ; and
therefore such sins as have not been here recalled by repent
ance, must be punished hereafter, according to their gravity,
by the divine Justice, either in hell, if the sins be mortal; or,
if venial, in purgatory.
Q. Do you then think, that any repentance can be availa
ble after death ?
A. No ; but God's justice must take place after death, which
will render to every man according to his works. So that we
do not believe that the repentance of the souls that are in pur
gatory, or any thing else that they can do, will cancel their
sins ; but they must suffer for them till God's justice be satis
fied. Q. Are they not then capable of relief in that state?
A. Yes they are, but not from any thing that they can d&
for themselves, but from the prayers, alms, and other suffrages
offered to God for them by the faithful upon earth, which God
in his mercy is pleased to accept of by reason of that commu
nion which we have with them, by being fellow members of
the same body of the church, under the same head, which is
Christ Jesus.
Q. But what do you say to that text of scripture, Eccles.

THE CATHOLIC CHRISTIAN, &c. 125
xi. 3. 'If the tree fall towards the south, or towards the
north, in the place where the tree falleth there shall it lie ?'
A. I say that it is no way evident that this text has relation
to the state ofthe soul after death ; but if it be so understood as
to have relation to the soul, it makes nothing against purgatory,
because it only proves what no Catholic denies ; viz. that when
once a soul is come to the south, or to the north, that is to hea
ven or hell, its state is unchangeable.
Q. But does not the scripture promise rest after death to
such 'as die in the Lord,' Rev. xiv. 13 ?
A. Yes it does, but then we are to understand, that those
are said to die in the Lord, who die for the Lord by martyr
dom ; or at least those who, at the time of their death, are so
happy as to have no debts nor stains to interpose between them
and the Lord. As for others who die but imperfectly in the
Lord, they shall rest indeed from the labours of this world ;
but as their works that follow them are imperfect, they must
expect to ' receive from the Lord according to their works.'
Q. Christ said to the thief upon the cross, St. Luke xxiii
1 this day thou shalt be with me in Paradise ;' , what appear
ance then is there that any one dying in God's grace should ga
io purgatory ?
A. The case of this penitent thief, to whom Christ was
pleased to give a full discharge at once of all his sins, was ex
traordinary, as his faith and confession was extraordinary ;
and therefore to make a general rule from this particular in
stance is a bad way of arguing ; the more, because we have
reason to be convinced, that not one in a thousand dies so per
fectly penitent as to be perfectly purified before death from
all the dregs of sin, which was the particular grace granted to
this penitent thief.
If you ask me, what is meant by Paradise in that text, and
how the penitent thief could be with Christ that day in Para
dise, before our Lord had taken possession of heaven for him
self and us, by his resurrection and ascension ? 1 answer, that
our Lord descending after death into limbo, to the holy fathers,
made that place a Paradise, by manifesting his glory to those
happy souls : and this was the Paradise into which he intro
duced the penitent thief immediately after his death.
L 2-

126 THE CATHOLIC CHRISTIAN, kc
CHAPTER XV.
Ofthe Sacrament of Holy Orders.
Q. \ltTIIAT do you mean by the sacrament of holy Or-
» * ders ?
A. A sacrament by which the ministers of Christ are con
secrated to their sacred functions, and receive grace to dis
charge them well.
Q. How do you prove that holy Orders are a sacrament ?
A. Because they are a visible sign of an invisible grace,
and that by divine institution, or by the ordinance of Christ,
which alone can annex the gift of grace to any outward rite or
ceremony. The outward and visible sign is found in the impo
sition or laying ofthe bishop's hands and prayer : after which
sort we find the seven deacons ordained, Acts vi. 6. and' St.
Paul and St. Barnabas, Acts xiii. 3. The invisible grace con
ferred by this imposition of hands, is attested, 2 Tim. i. 6.
' Stir up the grace of God, which is in thee by the imposition
of hands.' And the divine institution of holy Orders is ga
thered, as well from the use ofthe Apostles, and the perpetual
tradition of the Church, as from those texts in which Christ
Dequeathed the whole power of the priesthood to his disciples,
and to their successors, St. Luke xxii. 19. 'Do this in remem
brance of me;' and St. John xx. 22.23. ' Receive ye the Holy
Ghost : whose soever sins ye remit, they are remitted unto
them ; and whose soever sins ye retain,'they are retained.'
Q. By what steps do persons ascend in the Catholic Church
to the Order of priesthood ?
A. 1st, They must be initiated by the clerical tonsure, which
is not properly an Order, but only'a preparation for Orders.
The bishop cuts off the extremities of their hair, to signify their
renouncing the world, and its vanities ; and he revests them
with a surplice, and so receives them into the clergy ; they
making at the same time a solemn profession of taking the
Lord for their inheritance and portion for ever.
2dly, They must pass through the minor or lesser orders,
which have been received from the primitive Church, viz. the
Orders of porter or doorkeeper of the Church ; lector, or
reader of the lessons in the divine Office : exorcist, whose
function is to read the exorcisms and prayers of the Church
over those who are possessed or obsessed by the devil ; and
acolyth, whose function is to serve the Mass, light the candles
in the Church, &c. All these are ordained by receiving from

THE CATHOLIC CHRISTIAN, &c. 127
the bishop the instruments or books belonging to their re
spective offices, and solemn prayers prescribed in the Ponti
fical. 3dly, From the minor Orders they are promoted to the
Orderof subdeacon, which is the first of those that are called
holy. In the conferring this Order, the bishop puts the can
didates, in mind, that hitherto they have had their liberty to
quit the ecclesiastical calling, and engage themselves by mar
riage in the world ; but if they will be ordained subdeacons,
which he leaves to their choice, they are thereby tied for ever
to the service of God and his Church in the state of perpetual
continence. Subdeacons also are obliged to the canonical
hours of the Church office ; and in the High-Mass assist the
deacon in his ministry.
4thly, From the Order of subdeacons they are advanced to
the Order of deacon, which is conferred upon them by the im
position of the bishop's hand, and by delivering to them the
book of the gospels. The deacon's office is to assist the bi
shop or priest in the sacrifice ofthe Mass, to sing and preach
the gospels, to baptize, &c.
5thly, From the Order of deacon the next ascent is to the
Order of priest, or presbyter, above which is the Order of bi
shops, amongst whom the chief is called the Pope.
Q. In what manner is the Order of priesthood administei
ed? A. The person that is to be ordained is presented to thi
bishop by the archdeacon, desiring, in the name of the Church,
that he may be promoted to priesthood, and bearing testimony
of his being worthy of that office. Then the bishop publishes
to the clergy and people there present the designed promotion,
that if any one has any thing to allege against the person
that is to be ordained, he may freely declare it. If no one
appears to allege any thing against him, the bishop proceeds
to admonish him of the' duties and functions of the priesthood,
and to exhort him to a diligent discharge thereof. After
which, both the bishop and the person that is to be ordained,
prostrate themselves in prayer, whilst the litanies are sung or
said by the choir or clergy there present ; which being ended,
the bishop stands up, and the person that is to be ordained
kneeling, the bishop first, and then all the priests there pre
sent, one after another, lay both their hands on his head, which
imposition of hands is immediately followed by the solemn
prayers of consecration, and by revesting him with the priest
ly ornaments ; then the Holy Ghost is invoked by the hymn,
Veni Creator. After which the bishop anoints the hands of
the person ordained, and then delivers into his hands the cha
lice with the wine and water, and the patent with the bread,

128 THE CATHOLIC CHRISTIAN, &c
saying, ' Receive the power to offer sacrifice to God, and ce
lebrate Mass, as well for the living as for the dead, in the name
of the Lord.' Then the person ordained says Mass with the
bishop, and receives the holy communion at his hands. At
the end ofthe Mass the bishop again imposes his hands upon
him, saying those words of Christ: St. Johnxx. 22,23. 'Re
ceive the Holy Ghost: whose sins thou shalt forgive, they ara
forgiven them ; and whose sins thou shalt retain, they are re- •
tained.' After which he receives from him the promise of
obedience, and gives him the kiss of peace.

CHAPTER XVI.
Ofthe Superiority of the bishops, and of the Supremacy qf
the Pope.
Q. TJ OW do you prove that besides priests or presbyters,
-H there has been always in the Church the Order of
bishops superior to that of priests ?
A. I prove it both from scripture and perpetual tradition.
The New Testament, in several places mentions bishops, as
Philip, i. 1. 1 Tim. iii. 2. Tit. i. 7- Acts xx. 28. And it is
visible that the angels of the seven Churches of Asia, mention
ed in the 1st, 2d, and 3d chapters of the Revelation, were
the bishops of those sees, and accordingly had a jurisdiction
over them. It is no less visible, from the epistles of St. Paui
to Timothy and Titus, that both one and the other were bi
shops, with power of ordaining inferior priests ; and Timothy,
in particular, is instructed by the Apostles, in what manner
he is to comport himself to the priests under him, 1 Tim. v.
17, 19- And as for perpetual tradition, it is evident from all
kind of monuments, and from the most ancient Church his
tory, that the Church has always been governed by bishops,
and that the Apostles every where established bishops. Thus
St. Irenaeus, L. 3. C. 3. Tertullian, L. de Presciip. and other
ancients assure us, that Linus and Clement were ordained bi
shops by St. Peter and St, Paul for the See of Rome. Thus
Eusebius, and other ancif nt monuments, inform us, that St
Mark was the first bishop of Alexandria, and was succeeded
by Anianus; that Evodius and Ignatius, disciples of the
Apostles, were, after St. Peter, the first bishops of Antioch ;
that St. James was constituted by the Apostles the first bishop
of Jerusalem, and had for successor Simeon the son of Cleo-
phas ; that St. Polycarp was made bishop of Smyrna by St
John, &c.

THE CATHOLIC CHRISTIAN, &c. 129
Q. How do you prove, that amongst bishops one should be
head, and have a jurisdiction over the rest ?
A. Because Christ 1ihs so appointed, who gave that pre
eminence to St. Peter with respect to the rest of the apostles ;
as appears from St. Matt. xvi. 18, 19- when, in reward ofhis
faith and confession, he confirmed to him the name of Peter,
or Rock; and promised to him, that upon this rock he would
build his Church, and the gates of hell should not prevail
against it ; and that he would give him the ' keys of the king
dom of heaven,' &c. And from St. John xxi. 15. &c. when
our Lord, after having asked St. Peter, ' Dost thou love me
more than these?' three times, committed to him the charge
of all his lambs and sheep, without exception ; that is, of his
whole Church. Hence, St. Matthew, chap. x. 2. reckoning
the names of the twelve Apostles, says, ' The first, Sirnon,
who is called Peter.' Now, it does not appear that he could
be said the first, upon any other account but by reason of his
supremacy ; for that he was first in age is more than appears,
and that he was first in calling is not true; for St. Andrew
came to Christ before Peter, and was probably the elder bro
ther; and certain it is, that the Evangelists, in reckoning up
the names ofthe Apostles, upon several occasions, neither fol
low the order of their age nor of their calling ; yet we al ways-
reckon Peter in the first place, and sometimes more clearly to
intimate his pre-emhience, name him alone as chief or prince
as, St. Mark i. 36. ' Simon, and they that were with him :' St
Luke ix. 32. ' Peter, and they that were with him :' Acts ii.
14. ' Peter standing up with the eleven :' Acts v. 29- 'Pe
ter and the Apostles answered and said,' &c. where the Pro
testant translation has put in the word ' other Apostles,' as
clearly seeing that the former expression (which is that of the
original) too clearly expressed St. Peter's being something
more than the rest.
It is also worth observing, that our Lord was pleased to
teach the people out of St. Peter's ship, St. Luke v. 3. ; that
he ordered the same tribute to be paid for himself and Peter,
St. Matt. xvii. 27: that he particularly prayed for Peter, that
his faith should not fail, and ordered him to confirm or
strengthen his brethren, St. Luke xxii. 32, &c.
Hence St. Peter's supremacy is acknowledged by the per
petual tradition of the holy fathers. See Origin, on the 6th
chapter to the Romans, and in his 5th Homily upon Exodus ;
St. Basil, of the Judgment of God, t. 2. p. 402 : St. Cyril, of
Jerusalem, in his 2d Catechesis : St. Epiphanius, Hser. 51. I
1 7. & Haer.54. ^ 7- and in his Anchoratus, * G. p. 14, 1 5 : St. John
Chrysostom in his 2d Homily on the 50th Psalm, in his 54th Ho
mily upon St. Matthew, &c. St. Cyril, of Alexandria, in his 12th

130 THE CATHOLIC CHRISTIAN, &c.
Book upon St. John : St. Austerius, Bishop of Amasaea, in
his sermon upon St. Peter and St. Paul ; and among the La
tins, St. Cyprian, Epist. 70. to Januarius : St. Optatus of Mi-
levis, 1. 2. and 7 : St. Ambrose, 1. 10. upon St. Luke : St.
Hierome, in his 1st Book against Jovinian : St. Augustine, 1.
2. de Baptismo, c. 1 : St. Leo, Epist. 84. to Anastasius : St.
Gregory the Great, 1. 4. Epist. 32, &c.
Q. How do you prove that St. Peter was to have a successor
in this office of chief bishop of the Church ?
A. Because as Christ established his Church to remain till
the end of the world, St. Matt, xxviii. 20. so most certainly he
designed that the form of government which he established
in his Church should remain for ever. Hence, supposing
the supremacy of St. Peter, which we have proved above
from scripture, it cannot be questioned, but that our Lord de
signed that this supremacy, which he appointed for the better
government of his Church, and the preserving of unity should
not die with Peter, no more than the Church, (with which he
promised to remain forever) but should descend, after Peter's
decease, to his successors. For it is not to be imagined, that
Christ should appoint a chief bishop for the government of
nis church, and maintaining unity in the Apostles' time, and
design another kind of government for succeeding ages, when
there was like to be so much greater danger of schism, and
consequently so much greater need of one head to preserve
all in one faith and one communion.
Q. But how do you prove that the Pope or bishop of Rome
is the successor of St. Peter ?
A. I prove it, 1st, Because the Church never acknowledged
any other for her chief pastor : and no other does, or ever
did, put in a claim to the spiritual supremacy in quality of
St. Peter's successor; so that, supposing what has been prov
ed, that Christ appointed a chief pastor for his Church, the
bishop of Rome must be the man.
2dly, I prove it from the current sense of the holy fathers
and councils that have acknowledged this supremacy in the
see of Rome and her bishops. See St. Ignatius, disciple of
the Apostles, in the beginning of his epistle to the Romans,
where he calls the Church of Rome the presiding Church ; St.
Irenaeus, 1'. 3. c. 3. who calls the same the greatest and most
ancient Church, founded by the two most glorious Apostles,
Peter and Paul ; and adds, that all sectaries are confounded
by the Roman tradition ; for to this Church, by reason of its
more powerful principality, says he, it is necessary that every
Church resort, or have recourse ; in which (Church) the
apostolical tradition has always been preserved by those that
are in every place ; and St. Cyprian, in his 55th epistle to

THE CATHOLIC CHRISTIAN, &c. 131
pope Cornelius, where he calls the see of Rome, the chair of
Peter, and the principal Church from which the priestly unity
has its origin. Ecclesiam Principalem, unde Unitas Sacer-
dotalis exorta est.
See also St. Optatus, Bishop of Milevis, in his 2d Book
against Parmenianus, the Donatist Bishop of Carthage : where
he thus addresses himself to his adversary. You cannot pre
tend to be ignorant that Peter held first the bishop's chair in
the city of Rome, in which Peter, head of all the Apostles
sat ; in which one chair unity might be maintained by all, lest
the rest of the apostles should each one claim his own sepa
rate chair. So that he is now a schismatic, and an offender,
*ho against this single chair erects any other. In this one
;hair, which is the first of the properties of the Church, Peter
first sat ; to him succeeded Linus, to him Clement, &c. Give
you now an account ofthe origin of your chair, you who claim
io yourselves the holy Church.
And St. Jerome, writing to pope Damasus, Epist. 57. tells
mm, I am joined in communion with your holiness, that is,
frith the chair of Peter: upon that rock I know the Church
built : whoever eats the lamb out of this honse is profane :
whosoever is not in (this) Ark shall perish in the deluge, &c.
And St. Augustine in his Psalm against the Donatists thus
addresses himself to these schismatics. Come brethren, says
he, if you have a mind to be ingrafted in the vine, it is a pity
to see you lopped off in this manner from the stock. Reckon
up the prelates in the very see of Peter ; and in that order Oi
fathers see which has succeeded which. This is the rock over
which the proud gates of hell prevail not. And in his l62d
Epistle he tells the Donatists, that in the see of Rome the
principality (or supremacy) of the apostolic Church was ever
acknowledged. Semper Apostolical Cathedra! viguit Prin
cipals. And St. Prosper, in his dogmatic Poem against the ene
mies of grace, calls Rome the see of Peter, which being made
to fhe world the head of pastoral dignity, rules by religion all
that which she possesses not by her arms. And to the same
effect St. Leo the Great, in his first Sermon upon St. Peter
and St. Paul, thus addresses himself to Rome: these are they
who have advanced thee to this glory, that being made the
head of the world, by being St. Peter's see, thou hast a wider
extent of religious empire than of earthly dominion. Foi
though by thy many victories thou hast extended thy domi-
mions far and near, by sea and land, yet that which has been
subdued by the labour of thy arms is not so much as that
which has been made subject to thee by Christian peace. All

132 THE CATHOLIC CHRISTIAN, &c.
these fathers hitherto quoted, flourished within four hundred
years after the passion of Christ.
The supremacy of the bishops of Rome has also been ac
knowledged by many general Councils : as by the general
Council of Ephesus, in the sentence of deposition against Nes
torius, anno 43 1 , by the general Council of Chalcedon, in their
epistle to St. Leo, anno 451, by the general Council of Con
stantinople, anno 680, in their epistle to pope Agatha : not to
mention the decrees of later general Councils, especially the
fourth of Lateran, anno 1215, the second of Lyons, anno 1274,
and that of Florence, anno 1439. Though as pope Galasius,
long ago, in the Council of Rome of seventy bishops, anno
494, has declared, ' The Roman See hath not its pre-eminence
over other Churches from any ordinances of Councils, but
from the words of our Lord and Saviour in the gospel, ' Thou
art Peter, and upon this rock I will build my Church,' &c.
Q. But has the pope or bishop of Rome in every age since
the days of the Apostles, exercised this supremacy over other
Churches ?
A. Yes, most certainly : in the very age immediately after
the Apostles, that is, in the second century, pope Victor threat
ened to excommunicate the bishops of Asia Minor, for keep
ing Easter at an undue time, Eusebius, 1. 5. Histor. Eccles.
c. 25. And though it is probable he relented upon the re
monstrances of St. Irenaeus and others, yet no one of them
all charged him with usurping an authority which did not of
right belong to him. In the third century, St. Cyprian,
epist. 67, wrote to pope Stephen, desiring him to despatch his
letters into the province and to the people of Aries, by which
they might be authorized to depose Marcianus the bishop of
Aries, and substitute another in his place. Dirigantur in
Provinciam.  a te literal, quibus absente Marciano,
alius in locum ejus substituatur.
In the fourth century, pope Julius cited St. Athanasius,
bishop of Alexandria, that is to say, the second patriarch of
the Church, to his Council at Rome, to answer the accusations
of his adversaries; who accordingly did appear, and was
there cleared. See St. Athanasius's Apology against the Ari
ans, num. 29, p. 148. of the new edition ; and Theodoret, 1. 2.
Histor. c. 3. The same pope, as we learn from the historian
Socrates, 1. 2. c. 15. and Sozomenus, 1. 3. c. 8. about the same
time restored by his authority to their respective Sees, from
whence they had been deposed by the Eusebians, St. Paul,
bishop of Constantinople, St. Lucius, bishop of Adrianople,
Marcellus, bishop of Ancyra in Galatia, and Asclepas, bishop
of Gaza in Palestine ; and this as Sozomenus expressly
words it, because, by reason of the dignity of his See, the

THE CATHOLIC CHRISTIAN, &c. 133
care of all belonged to him. In the fifth century, pope Celes
tine deputed St. Cyril, Patriarch of Alexandria, to proceed as
his delegate to the excommunication of Nestorius patriarch of
Constantinople, torn. 3. Concil. Labbe, p. 349- And in the
same century, St. John Chrysostom. and St Flavian, both Pa
triarchs of Constantinople, unjustly deposed by numerous
Councils in the East, appealed from their judgment, the one to
pope Innocent I. the other to pope Leo the Great. See the
epistle of St. John Chrysostom to pope Innocent, and the
23d episde of St Leo. In the sixth century, pope Agapetus
deposed Anthymus patriarch of Constantinople; not to
mention many other instances in all these centuries of the
exercise of the pope's jurisdiction over other Churches ; and
as for the following ages there is no dispute.
From all which it follows, that the Protestant pretences of
the Pope's having received the supremacy from Phocas, the
Emperor of Constantinople, who began to reign anno 602, is
a groundless fiction, like the idle tale of pope Joan.
Q. But does not our Lord intimate, St. Luke xxii. 24, 25,
26, that amongst his disciples none should be the chief or
head. A. No ; But only that ' he that is the greatest should be as
the younger, and he that is chief as he that doth serve,' ver. 26.
Which words, so far from denying, evidently suppose a chief;
which is farther confirmed by our Lord's alleging himself for
an example in the following verse, who was most certainly
chief. So that what is here recommended, is not equality of
jurisdiction, but humility in superiors.
Q. But does not St. Paul say, 2 Cor. xii. 11. ' In nothing
am I behind the very chiefest Apostle, though I be nothing ;'
where was then St. Peter's supremacy ?
A. It is visible that St. Paul speaks with regard to his la
bours, miracles and doctrine, in which he was inferior to
none; but whether St. Peter or he had a superior jurisdiction,
was foreign to the matter he had then in hand, and therefore
no wonder that he takes no notice of it.
Q. If St. Peter was head, how came St. Paul to withstand
him to his face at Antioch, Gal. ii. 11 ?
A. Because, as the Apostle tells us in the same place, he
was to blame, viz. in withdrawing himself from the table of
the Gentiles, for fear of giving offence to the Jews : and this
it was that St Paul reprehended, because of the danger of the
Gentiles taking scandal thereby. But this no way disproves
St. Peter's superiority, since no one doubts, but that a superi
or, when in fault, may sometimes lawfully be reprehended by
an inferior.
And, after all, do our adversaries imagine that the enhanc-
M

134 THE CATHOLIC CHRISTIAN, &c.
ing the dignity and authority of St. Paul makes any thing
against the bishop of Rome, who indeed inherits the succession
both of St. Peter and St. Paul, who both honoured Rome
with their preaching and with their death.
Q. But some Protestants doubt whether St. Peter ever was
at Rome, What say you to this ?
A. Grotius, a learned Prostestant, writes that, ' no Chris
tian ever doubted but St. Peter was at Rome.' In Synopsi
Criticorum, p. 1540. H. And Chamierus, another learned
Protestant, tells us, that ' all the fathers with great accord have
asserted that Peter went to Rome and governed that Church.'
Omnes Patres magna consensu asseruerunt Petrum Roman
esse prof ectum, eamque Ecclesiam administrasse 1. 13, c. 4.
} 2. And Dr. Pearson the Protestant bishop of Chester, one
of the most eminent men amongst the Protestant writers ever
known, has demonstrated, by innumerable arguments, that
Peter was at Rome, and that the bishops of Rome are his
successors. See Pearson's Opera Posthuma, printed at Lon
don, anno 1688. p. 27, &c.
Q. Does the scripture any where affirm that St Peter was
at Rome ?
A. St. Peter's first epistle seems to affirm it, chap. v. 13.
where, by Babylon, the best interpreters'understand Rome,
so called by the Apostle, as afterwards by St. John in the
Apocalypse, because of its being then the chief seat both of the
empire and of heathenish idolatry, as formerly Babylon
had been. And so this place is understood by S. Papias dis
ciple of the apostles, and Clement of Alexandria, alleged by
Euseb. 1. 2. Hist. c. 15. and by St. Hierome, 1. de Scriptor in
Marco; by venerable Bede, O. Ecumenius, and others. Nor
is there any probability that the Babylon here mentioned
eould be that in Chaldaea, which at this time was nothing but
a heap of ruins ; nor that in Egypt, which was but a very
inconsiderable place in those days, and in which no monuments
of antiquity give us the least hint that St. Peter ever preached.
But if the scripture had been entirely silent in this matter,
we have it proved by universal tradition which is the means
"by which we come to the knowledge of the scripture itself.
And indeed there is a more universal tradition for St. Peter's
being at Rome, than there is for,niany parts ofthe scripture
which Protestants receive : for whereas many of the ancient
fathers have called in question some books of scripture ; for
instance the Revelation, the epistle to the Hebrews, &c. and
there is scarce any part of the Bible or New Testament but
what has been rejected by some heretics of old ; yet we cannot
find that St. Peter's being at Rome was ever called in
question by any single man. infidel or Christian, Catholic or

THE CATHOLIC CHRISTIAN, &c. 135
heretic, for thirteen or fourteen hundred years after Christ.
Though all heretics and schismatics, as being always enemies
ofthe Church of Rome, would have been most glad to have
called in question this succession of St. Peter (which the bishops
of Romeever gloried in) had not the matter of fact been out of
dispute. The ancient fathers that have attested St. Peter's being at
Rome, besides many others, are St. Irenius, 1. 3. c. 3. St.
Denys, Bishop of Corinth, Caius and Origen alleged by Eu
sebius in his Church History, p. 71, 78; Tertullian, 1. de
Praescript, c. 36. and in Scorpiaco, c. 5. St. Cyprian, Epist.
52, and 55. Arnobius, 1. 2. contra Gentes. Lactantius, 1.
de Morte Persecutorum, c. 2. Eusebius, 1. 2. Hist. c. 14. p.
52, 1. 3. c. 4. p. 74. St. Athanasius, in Apolog. de fuga sua,
p. 331. St. Cyril, of Jerusalem, Catech. 6. p. 54. St. Am
brose, 1. 4. Hexam, c. 8. St. Jerome de Scriptoribus Ec
cles. in Petro & in Marco, and in his Chionicon ad Annum
43 and 69. Sulpitius Severus, 1. 2. Hist. St. Augustine, 1.
de Haer. c. 1. Epist. 53. 1. 2. contra Lit. Petil. c. 51. St
John Chrysostom, Tom. 5. Horn. 12. Orositus, 1. 7- c. 6.
St. Peter Chrysologus, Epist. ad Eutych. St. Optatus, 1. 2.
contra Parmenia, Theodoret. in Epist. ad Rom. and 1. 1.
Haeret Fab. c. 1, &c.

CHAPTER XVH.
Ofthe Celibacy of the Clergy.
Q. T/¥7"HAT is the reason why the Catholic Clergy are not
' » allowed to marry ?
A. Because at their entering into holy Orders, they make a
solemn promise to God and the Church to live continently.
Now the breach of such a promise as this would be a great
sin; witness St. Paul, 1 Tim. v. 11, 12, where speaking of
widows that are for marrying, after having thus engaged them
selves to God, he says, ' They have damnation, because they
have cast off their first faith ;' that is, their solemn engage
ment made to God.
Q. But why does the Church receive none to holy Orders,
but such as are willing to make this solemn engagement ?
A. Because she does not think it proper that they, who by
their office and functions, ought to be wholly devoted to the
service of God, and the care of souls, should be diverted from
these duties by the distractions of a married life, 1 Cor. vii.
32, 33. ' He that is unmarrieds careth for the things that be-

136 THE CATHOLIC CHRISTIAN, &c.
long to the Lord, how he may please the Lord : but he that
is married, careth for the things that are ofthe world, how he
may please his wife.'
Q. - But was it always a law in the Church that the clergy
should abstain from marriage ?,
A. It was always a law in the Church that bishops, priests
and deacons should not marry after having received holy Or
ders ; and we have not one example, in all antiquity, either
in the Greek or Latin Church of any such marriage : but it
has been at some times, and in some places, as at present
among the Greeks, permitted for priests and deacons to con
tinue with their wives which they had married before their
ordination, though even this was disallowed by many ancient
canons. The 27th of the apostolic canons allows none of the clergy
to marry but those that are in. the minor orders, that is, Lec
tors and Cantors. The Council of Neocaesarea, which was
more ancient than that of Nice, in its first canon orders, that
if a priest marries he would be deposed. The Council cf An
cyra, which was held about the same time, orders the same
thing with regard to deacons, except they protested at the
time of their ordination that they could not live unmarried, and
were therefore presumed to be dispensed with by the bishop.
Concil. Ancyra, Can. 10.
The great Council of Nice, in the third canon, forbids cler
gymen to have any women in their house, except it be mother,
sister, or aunt, &c. A caution, which would never have been
thought on, if they had been allowed to have wives.
In the West, the Council of llliberis, which was held about
the close of the third century, canon 33, commands bishops,
priests, deacons, and subdeacons to abstain from their wives,
lender pain of degradation. The second Council of Aries,
can. 2. ordains that no married man be made priest unless he
promise conversion, that is, to live continently. The second
Council of Carthage, can. 2. ordains, that bishops, priests, and
deacons should live continently, and abstain from their wives ;
and this because the Apostles so taught, and all antiquity ob
served. Ut quod Apostoli docuerunt, 8f ipsa servavit anti-
quitas, nos quoque custodiamus. And the fifth Council of
Carthage, anno 398. can. 2. ordains in like manner, that all
.bishops, priests, and deacons should abstain from their wives,
or be deposed. There are many other ancient canons to the
like effect, as well as decrees of the ancient popes ; as of Siri
cius, in his epistle to Himmerius bishop of Tarragona, c. 7 ;
of Innocent I. in his epistle of Victricius bishop of Roan, c.
9 ; of St. Leo the great, epist. 82, to Anastasius, c. 3 and 4.
Hence St. Epiphanius, who flourished in the East in the

THE CATHOLIC CHRISTLVN, &c 137
fourth century, in his great work, against all heresies, Haer.
59. writes thus : " The Church does not admit him to be a
deacon, priest, bishop, or subdeacon, though he be a man of
one wife, who makes use of conjugal embraces." He adds,
that tliis " is observed in those places chiefly in which canons
of the Church are exactly kept, which being directed by the
Holy Ghost, aims always at that wliich is most perfect ; that
those who are employed in divine functions may have as little
as can be of worldly distractions." And St. Jerome, epist. 50.
" Bishops, (says he) priests, and deacons, are chosen either
virgins or widowers, or from the time of their priesthood per
petually chaste." He affirms the same in his book against
Vigilantius, by the name of the Churches of the East, and of
Egypt, and of the see Apostolic ; and of all bishops, in his
book against Jovinianus. See also Origen, Horn. 13. upon
Numbers; Eusebius, 1. 1. Demonstr. Evang. c. 9; and St.
John Chrysostom, Homil. de Patienta Job.
If you ask the reason, why the Church has insisted so much
in all ages upon tliis point of discipline ? Besides the reason
alleged above out of St Paul, 1 Cor. vii. 32,33. "The reason
of single life for the clergy," says Mr. Thorndyke, an eminent
Protestant divine, in his letters at the end of Just Weights and
Measures, p. 239- "is firmly grounded by the fathers and
canons of the Church upon the precept of St. Paul, forbidding
man and wife to part, unless for a time to attend unto prayer,
1 Cor. vii. 5. For priests and deacons being continually to
attend upon occasions of celebrating the eucharist, which ought
continually to be frequented ; if others be to abstain from the
use of marriage for a time, then they always." Thus far
Mr. Thorndyke.
Q. But were not the Apostles married ?
A. Some of them were, before they were called to the apos
tleship ; but we do not find that they had any commerce with
their wives after they were called by Christ. St Jerome ex
pressly affirms that they had not, Epist. 50. And this seems
to be clear from St. Matt. xix. 27. where St. Peter says to our
Lord, ' Behold we have forsaken all things and followed thee.'
For that among the all, which they had forsaken, wives
also were comprehended, is gathered from the enumeration
made by our Saviour in the 29th verse, were he expressly
nameth wives.
Q. But does not St. Paul say, Cor. ix. 5. ' Have we not
power to lead about a sister, a wife, as well as other Apostles,'
&c. ?
A. The Protestant translation has wilfully corrupted the
text in this place ; it should have been translated a woman, a
sister. T 'ae Apostle speaks not of his wife ; for it is visible
M 2

138 THE CATHOLIC CHRISTIAN, &e.
he had none, from 1 Cor. vii. 7, 8. But he speaks of such
pious women, as, according to the custom of the Hebrew na
tion, waited upon the Apostles and other teachers, serving
them in necessaries ; as they had done also upon our Lord in
the time of his mortal life, see St. Luke viii. 2, 3. Though
St. Paul, that he might be less burthensome to the faithful,
chose rather to serve himself, and live by the work of his own
hands. Q. Does not the Apostle, 1 Tim. iii. 2 and 12, require that
bishops and deacons should be the ' husbands of one wife ?'
A. The meaning of the Apostle is not that every bishop,
priest or deacon should have a wife ; for he himself had none ;
and he declares, 1 Cor. vii. 8. ' 1 say to the unmarried and
widows, it is good for them if they abide even as I.' But his
meaning is, that none should be admitted to be a bishop, priest,
or deacon that had been married more than once ; which law
has ever since been observed in the Catholic Church : for
since it was not possible in those days ofthe first preaching
of the gospel (when there were few or no converts, either
among the Jews or Gentiles, but such as were married) to
have found a sufficient number of proper ministers if they had
not admitted married men, they were consequently obliged to
admit such to the ministry ; but still with this limitation, pro
vided they had not been twice married. But now the Church
'has a sufficient number of such as are trained up to a single
life, and are willing to embrace perpetual continence ; and
therefore prefers such to the ministry, and is authorized so to
do by the Apostle, 1 Cor. vii. 32, 33, 38. And if, after hav
ing consecrated themselves to God in this kind of life, they
should be for looking back, and engaging in a married life,
they are expressly condemned by the same Apostle, 1 Tim.
v. 12. Q. Is it not said, Heb. xiii. 5. ' Marriage is honourable in
all?' A. The Protestant translation has strained the text to make
it say more than the original, which may full as well be ren
dered in the imperative mood, thus : ' let marriage be honour
able in all, and the bed undefiled ; for whoremongers and
adulterers God will judge ;' which is rendered in the Protest
ant translation by the imperative, ' let your conversation be
without covetousness,' &c. So that the true meaning of this
text is, that married persons should not dishonour their holy
state by any liberties contrary to the sanctity of it ; but no*
to allow marriage to those who have chosen the better part,
and consecrated themselves by vow to God.
Q. But is not. forbidding marriage called a doctrine of de
vils ? 1 Tim. iv. 3.

THE CATHOLIC CHRISTIAN, &c. 139
A. It certainly was so in those of whom the Apostle there
speaks, viz. the Gnosticks, the Marcionites. the Encratites,
the Manicheans, and many other heretics, who absolutely con
demned marriage as the work of the devil. For our part, no
body reverences marriage more than we do ; for we hold it
to be a sacrament, and forbid it to none but those that have
voluntarily renounced it to consecrate themselves more wholly
to the divine service : and in such as these St. Paul condemns
it as much as we; see 1 Tim. v. 12. That these same here
tics also condemned absolutely the use of all kinds of meat,
not on fasting-days only , (as was also practised by the Church)
but at any time whatsoever ; because they looked upon all
flesh to be from an evil principle. So that it is evident these
were the men of whom the Apostle, 1 Tim. iv. intended to
speak. Q. But do you think that a vow of continency so strictly
obliges any person, that it would be a sin in such a person to
marry ?
A. Yes, most certainly ; because the law of God and nature
requires that we should keep our vows to God, Deut. xxiii.
21, 22, 23. ' When thou shalt vow a vow unto the Lord thy
God, thou shalt not slack to pay it : for the Lord thy God will
surely require it of thee ; and it would be sin in thee. But if
thou shalt forbear to vow, it shall be no sin in thee. That
which is gone out of thy lips thou shalt keep and perform.'
Psalm lxxvi. 11. 'Vow and pray unto the Lord your God.'
Eccles. v. 4. ' Pay that which thou hast vowed. Better it is
that thou shouldst not vow, than that thou shouldst vow and
not pay.' For if it be a crime to break our faith with man,
how much more with God? If you say, that the state of con
tinency is not more acceptable to God than that of marriage,
and therefore cannot be the proper matter of a vow, you con
tradict the doctrine of the Apostle, 1 Cor. vii. 38. 'He that
giveth his virgin in marriage, doth well ; but he that giveth
her not, doth better.'
Hence St. Augustine, 1. de Bono Viduitatis, c. 11. affirms,
that the breach of such a vow of chastity, is worse than adul
tery : and St. John Chrysostom (ad Theodorum Lapsum)
' Though you call it marriage a thousand times, yet I maintain
it is much worse than adultery.' Hence the Council of 111*.
beris, can. 13 ; the fourth Council of Carthage, can. 104 ;
and the great Council of Chalcedon, can. 15. excommunicate
those who presume to marry after such a vow. What would
the Church of those ages have thought of a religion introduced
into the world by men that had notoriously broke through
those most solemn engagements, and who raised the fabric
of their pretended reformation upon thousands of broken vows ?

140 THE CATHOLIC CHRISTIAN, &c
Q But all have not the gift of continency ; why then should
the first reformers be blamed, if, finding they had not this gift,
they ventured upon marrying with nuns ?
A. Continency is not required of all, but such as have by
vow engaged to keep it : and therefore, before a person en
gages himself by vow, he ought certainly to examine whether
he has a call from God, and whether he can go through with
what he thinks of undertaking : but after he has once engaged
himself by vow, he is not now at liberty to go back : but may
assure himself, that the gift of continence will not be denied
him, so that he uses proper means to obtain and preserve it,
particularly prayer and mortification, which, because Luthe>
laid aside, by quitting his canonical hours of prayer and other
religious exercises, to which he had been accustomed in his
convent, no wonder if he had lost the gift of continency, which
he owns he enjoyed whilst he was a popish friar. <' Whilst I
was a religious' (says he) 1 observed chastity, obedience and
poverty : and, in short, being wholly disengaged from the
cares of this present life, I wholly gave myself up to fasting,
watching and prayer." In Gal. 1. 15. t. 5. Witemb. fol. 29L
2. But as soon as he commenced reformer, to demonstrate
that he was changed for the worse, he declares, he had so far
lost this gift, that he could not possibly live without a woman.
Sermon, de Matrim,t. 5. fol. 119. 1.
Q. But does not Christ say, concerning continency, St
Matt. xix. 11. 'All men cannot receive this saying:' and St.
Paul, Cor. vii. 9. 'If they cannot contain, let them marry:
for it is better to marry than to burn ?'
A. No : both these texts are wilfully corrupted in the Protest
ant Testament. Where he speaks not of such as have vowed
chastity, but of other Christians, whom he advises rather to
marry than to burn with unlawful lust here, and for unlawful
lust hereafter. And the same advice is most frequently incul
cated by Catholic divines. But as for those that have vowed
chastity, they must make use of other means to preygnt this
burning, particularly prayer and fasting. But what a* wretch
ed case must that of the adversaries of the celibacy ofthe cler
gy be, when to maintain it they have in so many places wil
fully corrupted the scripture ? and what a melancholy case it
must be, that so many thousands of well-meaning souls should
be wretchedly deluded with the pretence of God's pure word,
when instead of this, they have nothing put in their hands
but corrupted translations, which present them with a mortal
poison, instead ofthe food of life ?

THE CATHOLIC CHRISTIAN, &a 141
CHAPTER XVIII.
Of Religious Orders and Confraternities.
Q. T/f^H AT is the meaning of so many religious Orders in
' » the Catholic Church, under different denominations;
are not all Catholics of the same religion ?
A. Yes, certainly, all Catholics, and consequently all these
religious, though called by different denominations, are all of
one religion, professing one and the same faith, acknowledging
one and the same Church authority, and all the decisions of
the Church ; subject to one and the same head, and closely
united together in one communion.
Q. In what then do these religious Orders differ one from
another, ifthey are all of one religion?
A. They differ in having different rules and constitutions
prescribed by their respective founders ; different habits ; dif
ferent exercises of devotion and penance ; different institutes ;
some wholly sequestered from the world, and addicted to
prayer and contemplation ; others employed in preaching,
teaching and converting souls ; others tending the sick, re
deeming captives, &c. so as to make a beautiful variety in the
Church of God of different companions, all tending towards
Christian perfection, though by -different exercises, according
to the spirit of their respective institutes.
Q. Are not all these religious consecrated to God by cer
tain vows ?
A. Yes : there are three vows which are common to them
all, viz. of poverty, chastity, and obedience. By the vow of
poverty, they renounce all property to the things of this world,
so as to have nothing at their own disposal ; by the vow of
chastity they renounce all carnal pleasures ; and by the vow
of obedience, they give up their own will to follow that of God
in the person of their superior.
Q. How do we know that this voluntary poverty, perpe
tual chastity, and entire obedience, are agreeable to God ?
A. That voluntary poverty, or renouncing the goods and
possessions of this world, is agreeable to God, is evident from
St. Matt. xixC 21. 'If thou wilt be perfect, go and sell all
thou hast, and give to the poor, and thou shaft nave a treasure
in heaven ; and come and follow me.' That perpetual chas
tity is agreeable to God, is no less evident, from St. Matt. xix.
12. ' There be eunuchs, which have made themselves eu
nuchs for the kingdom of heaven's sake — he that is able to
receive it, let him receive it' And that an entire obedience

142 THE CATHOLIC CHRISTIAN, kc.
to lawful superiors must needs be agreeable to the divine Ma
jesty, is evident, because obedience is better than sacrifice ;
since by obedience we give up to God, and for God, that which
is naturally most dear to us, viz. our liberty, and that which
stands most in the way of our soul's welfare, viz. our own will
and self love.
Q. Ought any Christians to embrace this state of life with
out a call from God ?
A. No, certainly ; it would be rashness to attempt it.
Q. How shall any person know if he have a call from God
to this state of life?
A. By consulting God, his Director, and his own heart. In
choosing a state of life every one ought to consult God, in the
first place, by fervent prayer, begging daily of him like the
convert: St. Paul, Acts ix. 6. 'Lord, what wilt thou have
me to do ?' He ought also to consult with a virtuous and
prudent director, and to lay open to him theinclinations of his
heart, and the motives upon which he is inclined to embrace
this kind of life ; for there is no better proof of a call from
God than when a person, after having consulted God by
prayer, finds in himself a strong inclination to a religious life,
and that for a long time, and upon motives which have nothing
in them of self love, but are such as could not be suggested but
by the srrace of God.
Q. What are the motives upon which a Christian should
embrace a religious life ?
A. To do penance for his sins ; to fly from the dangers and
corruptions of this wicked world ; to consecrate himself
wholly to the service of God, and sanctify himself by the ex
act observance of his vows, and all the exercises of a religious
life ; and to tend without ceasing to Christian perfection.
Q. But may it not be feared, that young persons may too
rashly engage themselves by vows in a religious state for which
they are not fit ?
A. To prevent this inconvenience, the Catholic Church
suffers none to be professed in any order of men or women
without a year's noviceship, by way of probation or trial.
Q. Is a religious state of life very ancient in the Church of
God? A. Yes, very ancient; for not to mention St. John Baptist's
life in the wilderness, St. Luke i. 30. and the lives of the first
Christians of Jerusalem, who had all things common, and sold
their possessions and goods, continuing daily with one accord
in the temple, &c. Acts ii. 44, 45, 46, in which they exhibit
a specimen of a religious life ; we learn from the most certain
monuments of antiquity, that even in the three first centuries
there were religious men, whom Eusebius calls Ascetae, and

THE CATHOLIC CHRISTIAN, &c. 143
great numbers of nuns or virgins consecrated to God ; though
neither the one nor the other was as yet formed into the regu
lar monasteries till the beginning ofthe fourth century.
About the middle of the third century, St. Paul the first her
mit, flying from the fury of the persecution begun by Decius,
in the year 289, retired into the desert of Thebais, and there
passed ninety years and upwards in a lonesome cave, in con
versation with God. His wonderful life is extant, written by
St. Jerome.
About the year 271, St. Anthony, a young gentleman of
Egypt, left his estate and the world to consecrate himself to a
religious life. He found, at his first retirement, some others
that had already undertaken that kind of life, though few in
number, and those living near the towns or villages ; but he,
by his example, drew great numbers after him into the desert,
and is generally looked upon as the author and father of a
monastic life. His life is written by the great St. Athanasius,
and is full of excellent lessons of spirituality.
About the year 313, St. Pachomius retired from the world,
and, after having lived some time in solitude with St. Pale-
mon, became the father of many religious, and the first founder
of the famous congregation of Tabenne to which he prescrib
ed a rule which he had received from an angel.
From these beginnings, the deserts of Egypt and of The
bais soon were peopled with innumerable solitaries, and all
those parts were full of religious of both sexes of admirable
virtue; insomuch, that when Rufinus visited those countries
in the latter end of the fourth century, he found in the city of
Oxyrincus alone, ten thousand religious men, and twenty
thousand nuns.
From Egypt, this kind of life, so agreeable to the princi
ples of the gospel, and the spirit of Christianity, quickly spread
itself through all parts of the world inhabited by Christians.
St. Hilarian, having learned St. Anthony's way of living, be
gan to practice the like in Palestine about the beginning of
the fourth century ; and that country also was quickly reple
nished with religious men and women : whilst St. James,
afterwards bishop of Nisibis, St. Julian Sabas,and other great
servants of God, whose lives and miracles are recorded
by Theodoret in his Philotheus, propagated the same way
of living in Syria and Mesopotamia. About the same time,
or not long after, the deserts of Pontus and Cappadocia began
also to be inhabited by religious men, whose manner of life
was embraced by those two great lights of the Church, St
Gregory Nazianzen and St. Basil ; the latter of which com
posed an excellent rule for his religious, professed to this day

144 THE CATHOLIC CHRISTIAN, kc.
by the Greek and Russian monks, and by some in Poland
and Italy.
As for the Western parts ofthe Church, we find that the
monastic life had already gained a great footing there in the
fourth century. St. Augustine informs us of a monastery
near the walls of Milan, full of good religious men, under the
care of St. Ambrose, 1. 8. Confess, chap. 6. And of several
such religious societies at Rome, in his book of the Manners
ofthe Catholic Church, chap. 33. Of a religious house near
Treves, in Germany, where two courtiers, upon reading the
life of St. Anthony, consecrated themselves to God, 1. 8. Con
fess, c. 6. And the same St. Augustine, upon his return into
Africa, after his conversion, propagated the same kind of life
in that part ofthe world also.
In France, the great St. Martin bishop of Tours, in the
fourth century, whose apostolic life and miracles are recorded
by Sulpicius Severus, founded the monastery of of Marmou-
tier, in which he united together in one the clerical and monas-
tical life, as St Eusebius had done before him at Verceli in
Piedmont. But the most famous monastery in all France was
that of the isle of Lerines, founded towards the close of the
fourth century, by St. Honoratus, afterwards bishop of Aries ;
which was the fruitful parent of many great saints and illustri-
. ous prelates.
As for our British islands, though we know not the particu
lar time when the first monasteries began to be established,
yet we are assured, that we were not long behind our neigh
bours in embracing this kind of life. The monastery of Ban
gor, in Wales, in which there were above two thousand monks
were very ancient ; and we are told of an ancient monastery
at Winchester, before the English Saxons came over into this
laud. As for Ireland, St. Patrick who established Christianity
there, settled also the monastic discipline amongst his converts;
wliich from thence was propagated to the Picts in Scotland,
by St Columba, alias Columkil, the apostle of that nation,
who having first founded in Ireland the famous abbey of
Dearmach, afterwards passing into Scotland, founded that of
the isle of Hy ; from which two monasteries many others, as
well in Ireland a,s in Scotland, had their origin as following
the institute of the aforesaid St. Columba, of whom Ven. Bede,
in bis third book of Ecclesiastical History pf the English
Church, chap. 4. writes thus : " Of whose life and words
(he speaks of St. Columba) some writings are said to be
preserved by his disciples. But whatsoever he has himself,
this we know of him for certain, that he has left successors
renowned for much continency, the love of God, and regular
observance."

THE CATHOLIC CHRISTIAN, See. 145
From this monastery of the isle of Hy, St. Aidan, the first
bishop of Lindisfarn, and many other apostolic preachers
came, who preached and established Christianity among the
Northern English, as St Augustine and his companions did
amongst those of the South, St. Felix amongst the East En
glish, and St. Birinus amongst those of the West
Q. I should be glad to know which are the chief religious
Orders that flourish at present in the Church of God ; toge
ther with the names of their founders, the time of their first
institution, &c?
A. I shall endeavour to satisfy you as briefly as I can.
And. first as to the East. The Orders that flourish there,
are those of St. Anthony, and of St. Basil, of which we have
spoken already.
In the West St. Augustine, upon his return into Africa,
about the year 390, with divers others his companions, entered
into a religious society, wherein he lived for three years be
fore his coming to Hippo. And after his coming to that city,
where he was first made priest, and afterward bishop, he erected
a monastery within his own house, living there with his clergy
in common ; to which institute the Canon regulars of St. Au
gustine owe their original, who have flourished ever since in
the Church of God, and have branched out into divers
congregations, as that of St. John Lateran, that of St. Victor,
of St. Genovefa, &c. As the hermits of St. Augustine's Or
der, commonly called Austin friars, derive their institute from
his first religious society, before his coming to Hippo. Those
hermits were translated from the deserts into towns, by pope
Innocent the fourth, to the end that their godly conversation
might be more profitable to their neighbours. From this Or
der Luther apostatized in the 16th century, and like the
dragon, Revel, xii. 4. ' Drew with him the third part of the
stars of heaven,' (that is, great numbers of religious of all de
nominations) ' and cast them to the earth.'
Towards the end of the fifth century, St. Benedict vulgo
Bennet, retired from the world ; and after having practised for
many years a religious life in a most eminent degree of per
fection, founded twelve monasteries in Latium ; and the thir
teenth at Mount Cassim, in the kindom of Naples, from which
he happily passed to the mountain of eternity, in the sixth
century. He composed an excellent rule, which was after
wards embraced by almost all the religious of the West, till
towards the twelfth century, and has furnished the Church o'
God with innumerable prelates and apostolic men and heaven
with innumerable saints. The wonderful life of St. Benedict
was written by St. Gregory the Great in his dialogues.
From the rule of St. Benedict many other Orders have
N

146 THE CATHOLIC CHRISTIAN, &c.
sprune besides the Benedictines, as the Cluniacenses, so called
from their first abbey of Cluny in France. These were insti
tuted by St. Odo, in the tenth century, and for a long time
flourished in great sanctity. The Camaldulenses, instituted
by St. Romuald, amongst the Apennine mountains, about the
year 1000, and to this day edifying the Church, yielding a
sweet odour of sanctity to all that come near them. The
monks of Valombrosa, instituted by St. John Gaulbert,in tho
11th century, and called from the place of their first institu
tion. The Cistercians, so called from their first abbey,
founded about the end of the eleventh century, by St. Robert,
abbot of Molesme in France. St. Robert being obliged to re
turn to his abbey of Molesme, left for his successor, St. Alberi-
cus, who was succeeded by St. Stephen Harding, an English
man, who had the happiness to receive St. Bernard into his
society, by whose preaching and miracles this Order was
wonderfully propagated, and the religious of it, from him are
commonly called Bernardines. Of this Order is the famous
abbey of La Trape in France, which in these, our days, has
renewed the austerities and abstracted lives of the primitive
religious. I pass over several other religious professing the
rule of St. Benedict, as the Silvesterines, the Grandimontenses,
th'e Celestines, so called from St. Peter Celestine their founder,
the Olivetants, &c.
Towards the end ofthe eleventh century, St. Bruno a doctor
of Paris, with six companions, retired from the world to the
desert mountains of Carthusia, in the diocess of Grenoble in
Dauphine, and there laid the foundation of the Order of the
Carthusians, formerly in England called the Charter-house
monks ; who to this day have happily preserved their primi
tive fervour, keeping perpetual silence (only when they are
singing the praises of God) perpetual abstinence, wearing al
ways a rough hair shirt, and continually employed in prayer
and contemplation.
About the year 1120, St. Norbet, who had exchanged the
court life, for the voluntary poverty recommended by the
gospel, founded an Order of Canon regulars, from him called
Norbertines, and Premonstratenses, from Premonte the place
of their first abbey, in the diocess of Laon in France.
In the same age also was instituted in France, the Order of
the blessed Trinity, for the redemption of captives out ofthe
hands of infidels, by St. John de Matha, and St. Felix dc
Valois, two holy priests and solitaries invited to this charitable
work by divine visions. As in the following age another Or
der was instituted in Spain for the same end, by St. Peter
Nolascus. This is commonly called, the Order of our Lady
de Mercede, or of the redemption

THE CATHOLIC CHRISTIAN, &c. 147
About the year 1200, the Carmelites were first brought
into Europe, and were quickly spread through all parts of
Christendom, where they have flourished exceedingly : no
where more than heretofore in England, where from the
colour of their mantles they were called White friars. These
were originally hermits living upon Mount Carmel, who
whilst the Christians were in possession of Syria and the
Holy Land, were assembled together by Aimeric the patriarch
of Antioch, and received a rule from Albert patriarch of Jeru
salem. This rule was afterwards mitigated by the pope; but
embraced again in its full extent by St. Theresa, in the sixteenth
century, and by the friars and nuns that follow her reform,
and are called Discalced, or barefoot Carmelites.
Not long after the Carmelites' coming into Europe, God
was pleased to raise two new Orders, which have flourished
from that time to this day ; and furnished the Church with
several popes, innumerable cardinals, bishops, ecclesiastical
writers, and apostolic men ; and have both been very fruitful
in saints, viz. The Order of St. Dominick, and that of St.
Francis. The Dominicans, or Friars Preachers, were institut
ed for preaching the gospel to infidels and sinners, which
they have done with great success. These were formerly, in
our country, called Black Friars, from the colour of their
cloak or outward habit, which is black, as the Franciscans,
were called Gray Friars. St. Francis would have his reli
gious, for humility, called Friars Minors, whom he trained up
in great poverty and penance. And so great and speedy was
the increase of this Order, that in a chapter held by the saint
himself, at Assisium, there were assembled no less than five
thousand religious. This Order at present is the most nume
rous in the Church of God, and is divided into three chief
branches under their respective generals, viz. the Convensu-
als, the Observants, and the Capuchins. The Observants
are again subdivided into Cordeliers, Recollects, &c. Be
sides which, there is the congregation of St. Peter of Alcanta
ra, which is the strictest of all. The nuns who follow the
rule of St. Francis, are commonly called Poor Clares, from
St. Clare, who first received the habit from St. Francis, and
was the first abbess. Besides these there are Capuchinesses
or Penitents, nuns, of the third Order of St Francis, &c.
_ Other Orders, that have been founded between the begin
ning of the thirteenth century and the sixteenth, are the Ser-
vites, or servants of the blessed Virgin, instituted about 1232,
by seven gentlemen of Florence, who retired themselves to a
neighbouring mountain to do penance ; the Crucigeri, or
Crutched Friars, though these, by some, are supposed to have
been much more ancient ; the Jesuatij instituted by St. John Co-

148 THE CATHOLIC CHRISTIAN, &c.
lombin, anno 1356; the Brigittins, by St. Brigit, anno 1360;
the Hieronnimites, by Pedro Ferdinando, anno 1383; the
Minims, by St. Francis of Paula, about the year 1450, &c.
The sixteenth century gave rise to several new Orders : the
Theatins, or Regular Clerks, were instituted anno 1528, by
St. Cajetanus Tnianaeus, a man of apostolic life. This Order
flourishes very much in Italy, as well as the Barnabites, or
Clerics Regular of St. Paul.
The Jesuits, or Society of Jesus, were instituted by St. Ig
natius of Loyola, anno 1540, as a troop, or company of auxi
liaries, to assist the pastoral clergy in that time of the Church's
greatest necessity ; to labour in the conversion and sanctifi
cation of souls ; to train up youth in piety and learning ; te
defend the faith against heretics, and propagate it amongst
infidels : in all which particulars, this Order has done signal
services to the Church in these two last centuries.
About the same time, St. John de Deo founded an Order
of religious brethren, to take care of the sick, and to provide
for them all necessary assistance both for soul and body.
In the beginning ofthe seventeenth century, St. Francis de
Sales, bishop of Geneva, instituted the Order of the nuns of
the Visitation of the blessed Virgin. And thus have I given
you a short account of the chief orders that flourish in the
Church. Besides these religious Orders, there are certain regular
congregations of clergy living in common, though not under
the tie of religious vows : as the Oratorians, instituted by St
Philip Nerius, in the sixteenth century; the Fathers of the
Christian Doctrine ; the Lazarians, or Fathers of the Mis
sion, &c.
Q. Are there not also many confraternities amongst the
Catholics, in which many of the laity are enrolled ; pray what
is the meaning of these confraternities ?
A. These confraternities, or brotherhoods, are certain soci
eties or association s; instituted for the encouragement of devo
tion, or for promoting of certain works of piety, religion, and
charity ; under some rules or regulations, though without be
ing tied to them, so far as that the breach or-neglect of them
would be sinful. The good of these confraternities is, that
thereby good works are promoted, the faithful are encourag
ed to frequent the sacraments, to hear the word of God, mutu
ally to assist one another bv their prayers, &c.

THE CATHOLIC CHRISTIAN, &c 149

CHAPTER XIX.
Of the Sacrament of Matrimony, and qf the Nuptial Be
nediction.
Q. ~%]£7~IIEN was matrimony instituted?
» * A. It was first instituted by God Almighty be
tween our first parents in the earthly Paradise, Gen. ii. and
this institution was confirmed by Christ in the New Testa
ment, St. Matt. xix. 4, 5, 6. where he concludes. ' What God
hath joined together, let no man put asunder.' And our Lord,
to show that this state is holy, and not to be condemned oi
despised, was pleased to honour it with his first miracle,
wrought at the wedding of Cana, St. John ii. .
Q. What are the ends for which matrimony is insti
tuted ?
A. For the procreation of children, which may serve God
here, and people heaven hereafter; for a remedy against con
cupiscence, and for the benefit of conjugal society, that man
and wife may mutually help one another, and contribute to
one another's salvation.
Q. How do you prove that matrimony is a sacrament?
A. Because it is a conjunction made and sanctified by God
himself, and not to be dissolved by any power of man, as be
ing a sacred sign or mysterious repesentation of the indissolu
ble union of Christ and his Church. Hence St. Paul, Eph. v.
31, 32. expressly calls it a ' great sacrament or mystery,' with
regard to Christ and his Church; and as such it has been
always acknowledged in the Catholic Church. See St Am
brose, 1. 1. de Abraham, e. 7 ; St. Augustine, 1. de Bono Con-
jug, c. 18 and 24. 1. de Fide et Operibus, c. 17. 1. de Nuptis
et Concep. 10, &c.
Q. Does matrimony give grace to those that receive it ?
A. Yes, if they receive it in the dispositions that they ought,
it gives a grace to the married couple to love one another ac
cording to God, to restrain the violence of concupiscence, to
bear with one another's weaknesses, and to bring up their
children in the fear of God.
Q. How comes it then that some marriages are unhappy,
if matrimony be a sacrament which gives so great a grace?
A. Because the greatest part do not receive it in the dispo
sitions they ought : they consult not God in their choice, but
only their own lust or temporal interest ; they prepare not
themselves for it by putting themselves in the state of grace ;
N2

150 THE CATHOLIC CHRISTIAN, &o.
and too often are guilty of freedoms before marriage, which
are not allowable by the law of God.
Q. In what dispositions ought persons to receive the sacra
ment of matrimony ?
A. They ought to be in a state of grace, by confession :
their intention ought to be pure, viz. to embrace this holy state
for the ends for which God instituted it ; and ifthey be under
the care of parents, &c. they ought to consult them, and do
nothing in this kind without their consent.
Q. In what manner does the Catholic Church proceed in
the administration of matrimony ?
A. 1st, She orders that the banns should be proclaimed on
three Sundays, or festival-days, before the celebration of mar
riage ; to the end, that if any one knows any impediment
why the parties may not by the law of God, or his Church, be
joined in matrimony, he may declare it.
2dly, The parties are to be married by their own parish
priest, in the presence of two or three witnesses.
3dly, The parties express, in the presence of the priest, their
mutual consent ; according to the usual form of the Church ;
after which the priest says, I join you in matrimony, in the
name of the Father, and ofthe Son, and ofthe Holy^Ghost
Amen. 4thly, The priest blesses the ring according to this form.
V. Our help is in the name of the Lord.
A. Who made heaven and earth.
V. O Lord hear my prayer.
A. And let my cry come to thee.
V. The Lord be with you.
A. And with thy spirit. Let us pray.
Bless, •«$? O Lord, this ring, which we bless <J> in thy name,
that she that shall wear it, keeping inviolable fidelity to her
spouse, may ever remain in peace and in thy will, and always
live in mutual charity. Through Christ our Lord. Amen.
Then the priest sprinkles the ring with Holy water ; and
the bridegroom taking it, puts it on the fourth finger of the
left hand ofthe bride, saying, 'In the name ofthe Father, and
ofthe Son, and of the Holy Ghost. Amen.' Here also, ac
cording to the custom of Ireland, the bridegroom puts some
gold and silver into the hand of the bride, saying, ' With this
ring I thee wed, this gold and silver I give tnee, and with all
my worldly goods I thee endow.'
After this the priest says3 V. Confirm, O God, this which

THE CATHOLIC CHRISTIAN, &c. 151
thou hast wrought in us. A. From thy holy temple which is
in Jerusalem. Lord have mercy oh us. Christ have mercy
on us. Lord have mercy on us. Our Father, &c. And lead
us not into temptation. A. But deliver us from evil. V. Save
thy servants. A. Trusting in thee, O my God. V. Send
them help, O Lord, from thy sanctuary. A. And defend
them from Sion. V. Be to them, O Lord, a tower of strength.
A. Against the face of the enemy. V. O Lord hear my
prayer. A. And let my cry come to thee. V. The Lord be
with you. A. And with thy spirit
Let us pray.
Look down,0 Lord, we beseech thee, upon those thy ser
vants, and afford thy favourable assistance to thy own institu
tion, by which thou hast ordained the propagation of man
kind ; that they who are joined together by thy authority,
may be preserved by thy aid. Through Christ our Lord.
Amen. 5thly, After this, if the nuptial benediction is to be given,
the priest says the Mass appointed in the Missal, for the bride
groom and the bride ; and having said the Pater Noster, turn
ing about to the new married couple, he says over them the
following prayers. Let us pray.
Mercifully give ear, O Lord, to our prayers, and let thy
grace accompany this thy institution, by which thou hast or
dained the propagation of mankind ; that this tie, which is
made by thy authority, may be preserved by thy grace.
Through our Lord Jesus Christ, &c.
Let us pray.
0 God, who by thy omnipotent hand didst create all things
of nothing ! who at the first forming of the world having made
man to the likeness of God, didst out of his flesh make the
woman, and give her to him for his help, and by this didst in
form us that what in its beginning was one, ought never be
separated : O God, who by so excellent a mystery hast con
secrated this union of both sexes, that thou wouldst have it be
a type of that great sacrament which is betwixt Christ and
his Church : O God, by whom this contract and mutual com
merce has been ordained, and privileged with a blessing, which
•lone has not been recalled either in .punishment of original

152 THE CATHOLIC CHRISTIAN, &c.
sin, or by the sentence of the flood, mercifully look on this thy
servant the bride, who being now to be given in marriage,
earnestly desires to be received under thy protection. May
love and peace abound in her; may she marry in Christ faith
ful and chaste ; may she ever imitate those holy women of
former times ; may she be as acceptable to her husband as
Rachel, as discreet as Rebecca ; may she in her years and fi
delity be like Sarah, and may the author of evil at no time
have any share in her actions ; may she be steady in faith
and the commandments ; may she be true to her engagements,
and flee all unlawful addresses ; may she fortify her infirmity
by thy discipline ; may she be gravely bashful, venerably
modest, and well-learned in the doctrine of heaven ; may she
be fruitful in her offspring ; may she be approved and inno
cent ; and may her happy lot be to arrive at length to the
rest ofthe blessed in the kingdom of heaven ; may they both
see their children's children to the third and fourth generation,
and live to a happy old age. Through the same Lord Jesus
Christ, &c.
After the priest's communion, they both receive the blessed
sacrament, and in the end of the Mass, before the usual bless
ing of the people, the priest turns to the bridegroom and bride,
and says,
The God of Abraham, the God of Isaac, and the God o
Jacob be with you, and may he fulfil his blessing in you, that
you may see your children's children to the third and fourth
generation, and afterwards enter into the possession of ever
lasting life, by the help of our Lord Jesus Christ ; who, with
the Father and the Holy Ghost, liveth and reigneth God for
ever and ever. Amen.
Then the priest admonishes them to be faithful to one ano
ther, to love one another, and to live in the fear of God, and
exhorts them to be continent, by mutual consent, at the times
of devotion, and especially at the times of fasting, and of great
solemnities, and so he finishes the Mass in the usual manner.
Q. Is there any obligation of receiving this nuptial bene
diction when persons are married ?
A. The Church wishes that it were never omitted in the
first marriage, when it may be had, because of the blessing
it draws down from heaven, and it would certainly be a fault
for persons to marry without it, when and where it may be
had. Q. Why does not the Church allow of this nuptial bene-

THE CATHOLIC CHRISTIAN, &c. 153
diction, when the man or woman has been once married be
fore ?
A. Because the second marriage does not so perfectly re
present the union of Christ and his Church, which is an eter
nal tie of one to one.
Q. Why does not the Church allow ofthe solemnity of mar
riages from the first Sunday of Advent till after Twelfth-day,
and from Ash-Wednesday till after Low-Sunday ?
A. Because the times of Advent and Lent are times of pe
nance; as the times of Christmas and Easter are times of ex
traordinary devotion, and therefore are not proper for marriage
feasts, or such like solemnities.
Q. What are the duties of married people to one another ?
A. You shall hear them from Scripture.
Ephes. v. 22. ' Let women be subject to their husbands, as
to the Lord.' Ver. 23. ' Because the man is the head of the
woman, as Christ is the head of the Church : he is the Saviour
ofhis body.' Ver. 24. 'Therefore, as the Church is subject
to Christ, so also let women be to their husbands in all things.'
Ver. 25. ' Husbands love your wives, as Christ also loved the
Church, and delivered himself for it' Ver. 2S. ' So ought
also husbands to love their wives as their own bodies : he that
loveth his wife, loveth himself.' Ver. 29- ' For no one ever
hated his own flesh, but nourisheth it, and cherisheth it, as
Christ also doth the Church.' Ver. 30. 'Because we are
members of his body, ofhis flesh, and of his bones.' Ver. 31.
' For this cause shall a man leave his father and his mother.
and shall adhere to his wife, and they shall be two in one flesh.'
(Gen. ii.) Ver. 32. ' This sacrament is great, but I say in
Christ and in the Church.' Ver. 33. ' However, let every
one of you in particular love his wife as himself; and let the
wife reverence the husband.' See to the same effect, Colos.
iii. 18, 19.
1 St Peter iii. 11. 'Let women be subject to their husbands,
to the end, that if any believe not the word, they may be
gained without the word by the conversation of the women.'
Ver. 2. ' Beholding your chaste conversation in fear.' Ver. 3.
' Whose adorning let it not be in the outward plaiting of the
hair, or laying on gold round about, or putting on apparel.'
Ver. 4. ' But the hidden man of the heart, in the incorrupti
bility of a quiet and modest spirit, which is rich in the sight
of God.' Ver. 5.-' For in this manner heretofore also holy
women, hoping in God, adorned themselves, being subject to
their husbands.' Ver. 6. ' As Sarah obeyed Abraham, calling
him Lord, whose daughters you are,' &c. Ver. 7- ' Husbands,
in like manner dwelling with them according to knowledge,
give honour to the women as to the weaker vessel, as to the

154 THE CATHOLIC CHRISTIAN, &c.
joint heirs ofthe grace of life, that your prayers may not oe
hindered.' 1 Cor. vii. 3. 'Let the husband render the (marriage) debt
to the wife ; and in like manner the wife to her husband.'
Ver. 4. ' The wife hath not power of her own body, but the
husband ; and in like manner the husband hath not power of,
his own body, but the wife.' Ver. 5. ' Defraud not one another
unless perhaps by consent for a time, that you may give
yourselves to prayer, and return again together to the same,
lest satan tempt you on account of your in continency.' " Ver.
6. ' Yet this I speak according to indulgence, not according to
command.' Ver. 7- ' For I would have you all to be as my
self, &c.' Ver. 10. ' But as to them who are joined in wed
lock, it is not I but the Lord commands that the wife depart
not from the husband.' Ver. 11. ' But if she shall depart, that
she remain unmarried, or be reconciled to her husband: and
let not the husband put away bis wife.'
Titus ii. 4. ' They may teach the young women prudence,
that they love their husbands, be tender of their children.'
Ver. 5. ' Discreet, chaste, sober, having care of the house,
gentle, submissive to their husbands, that the .word of God be
not blasphemed.'
There are also excellent documents for married people in
the book of Tobias, ch. vi. 16. 'Then the angel Raphael
said to him, hear me, and I will show thee who tney are over
whom the devil can prevail.' Ver. 17. ' For they who in
such manner receive matrimony as to shut out God from
themselves to their lust, as the horse and the mule, which
have not understanding : over them the devil hath power.'
Ver. 22. ' Thou shalt take the virgin with the fear of the
Lord, moved rather for the love of children than for lust, that
in the seed of Abraham thou mayst obtain blessing in chil
dren.' And chap. iii. 16. ' Thou knowest, Lord, that I never
coveted a husband, and have kept my soul clean from all con
cupiscence. Ver. 16. ' I never kept company with them that
play, nor with them that walk in lightness did I make myself
a partner.' Ver 17. ' But a husband I consented to take, with
thy fear, not with my lust'
And chap. iii. 8. ' Thou madest Adam of the slime of the
earth, and gavest him Eve for his helpmate.' Ver. 9. ' And
now Lord, thou knowest that not for fleshly lust do I take my
sister to wife, but only for the love of posterity, in which thy
name may be blessed for ever.'
Q. What are the duties of married people with regard to
the education of their children ?
A. They are obliged to train them up from their very in
fancy in the fear of God, and to give them early impressions

THE CATHOLIC CHRISTIAN, ke. 155
of piety ; to seethattheybe instructed in the Christian Doctrine,
and that they be kept to their prayers and other religious du
ties; in fine, to give them good example, and to remove from
them the occasions of sin, especially bad company and idle
ness. Q. Does the Catholic Church allow her children to marry
with those that are not of her communion ?
A. She has often prohibited such marriages, as may be
seen in the sixteenth canon of tlie council of llliberis, the 10th
canon ofthe Council of Laodicea, the 14th canon of the Coun
cil of Chalcedon, the 6~th canon ofthe Council of Agde, &c.
Though sometimes, and in some places, pastors ofthe Church,
for weighty reasons, have been forced to dispense with this
law, and to celebrate such marriages.
Q. Why is the Church so averse to these kind of mar
riages ?
A. 1st, Because she would not have her children commu
nicate in sacred things, such as matrimony is, with those that
are out of her communion. 2dly, Because such marriages
are apt to give occasion to dissensions in families, whilst one
of the parties draw one way, the other another. 3dly, Be
cause there is a danger of the Catholic party being perverted,
or at least of not being allowed the free exercise of religion.
4thly, Because there is a danger of the children being brought
up in error, of which we have seen some sad instances.
Where note, that those bargains are by no means to be al
lowed of by which the contracting parties agree to have the
boys brought up in the religion of the father, and the girls to
follow the mother. God and his Church will have no such
division, nor give up thus their right to any one.

CHAPTER XX.
Of the Churching cf Women after Childbearing.
Q. T/S/"H AT is the meaning ofthe churching of women after
» » childbearing ? Is it that you look upon them to
le under any uncleanness, as formerly in the old law, or to
^e any ways out ofthe Church by childbearing ?
A. No, by no means ; but what we call the churching of
vomen is nothing else but their coming to the Church to give
yhanks to God for their safe delivery, and to receive the bless
ing of the priest upon that occasion.
Q. What is the form and manner of churching of women?
A. The woman that desires to be churched, kneels down at

156 THE CATHOLIC CHRISTIAN, &c.
the door or entry ofthe Church, holding a lighted candle in
her hand ; and the priest, vested with his surplice and stole,
sprinkles her first with Holy water and then says :
V. Our help is in the name of the Lord.
R. Who made heaven and earth.
Anthem. This woman shall receive a blessing from tne
Lord. Psalm 23.
The earth is the Lord's and the fulness thereof; the com
pass ofthe world and all that dwell therein.
Because he has founded it upon the seas, and prepared it
upon the rivers.
Who shall go up into the mountain of the Lord, or who
shall stand in his holy place ?
The innocent of hands, and clean of heart, that hath not
taken his soul in vain, nor sworn to his neighbour in guile.
He shall receive blessing of the Lord, and mercy of God
and his Saviour.
This is the generation of them that seek him, of them that
seek the face of the God of Jacob.
Lift up your gates ye princes, and be ye lifted up O eternal
gates, and the King of Glory shall enter in.
Who is the King of Glory ? The Lord, strong and mighty ;
the Lord, mighty in battle.
Lift up your gates ye princes, and be ye lifted up O eterna.
gates, and the King of Glory shall enter in.
_ Who is the King of Glory ? The Lord of power, he is the
King of Glory.
Glory be to the Father, &c.
As it was in the beginning, &c.
Anthem. The woman shall receive a blessing from the
Lord, and mercy from God her Saviour ; for this is the gene
ration of them that seek the Lord.
After this the priest stretches out to her hand the end of
his stole, and so introduces her into the Church, saying, come
into the temple of God, adore the Son of the blessed Virgin
Mary, who has given to thee to be fruitful in thy offspring.
Then she kneels before the altar, giving thanks tb God for ,
his benefits bestowed on her, whilst the priest prays as fol
lows :
Lord have mercy on us. Christ have mercy on us. Lord
have mercy on us. Our Father, &c. V. And lead us not
into temptation. A. But deliver us from evil. V. Save thy

THE CATHOLIC CHRISTIAN, &0. 157
handmaid, 0 Lord. A. Trusting in thee, O my God.
V. Send her help, O Lord, from thy sanctuary. A. And
defend her from Sion. V. Let not the enemy have any pow
er over her. V. Nor the Son of iniquity presume to hurt
her. V. O Lord hear my prayer. A. And let my cry come
to thee. V. The Lord be with you. A . And with thy spi
rit. Let us pray.
Almighty everlasting God, who, by the blessed Virgin
Mary's nappy bringing forth, hast changed into joy the pains
of the faithful in their childbearing ; mercifully loook down
on this thy servant, who comes with joy to thy holy temple
to return thee thanks ; and grant that after this life she may,
by the merits and intercession of the same blessed Mary, de
serve to be received with her child into the joys of everlasting
happiness. Through Christ our Lord. Amen.
Then the priest sprinkles her again with Holy water, in the
form of the cross, saying, may the peace and blessing of
Almighty God the Father, «£? and the Son, and the Holy
Ghost, come down upon thee, and remain with thee for ever.
Amen.

0

158 THE CATHOLIC CHRISTIAN, kc
CHAPTER XXI.
Ofthe Fasts ofthe Catholic Church.
SEC TION. I. Of Fasting and Abstinence in general
Q. XX AVE you any reason to think that fasting and absti-
XX nence is agreeable to God ?
A. Yes, certainly : John the Baptist's abstinence is com
mended, St. Luke i. 15. and St. Matt. iii. 4. And Anna the
prophetess is praised, St. Luke ii. 37, for serving God with
fastings and prayers night and day. The Ninivites, by fast
ing obtained mercy, Jonas iii. 5. Daniel joined fasting with
prayer, Dan. ix. 3. and by fasting was disposed for heavenly
yisions, Dan. x. 3, 7, 12. The royal prophet humbled his
soul in fasting, Psalm xxxiv. (alias xxxv) Ezra and Nehemiah
sought and found seasonable aid from God by fasting, Ezra
viii. 23. and Nehemiah i. 4. And God by the prophet Joel,
tails upon his people (Joel ii. 12.) 'to turn to him with all
their hearts in fasting, weeping, and mourning.'
Q. But did our Lord Jesus Christ design that his followers
should fast ?
A. Yes, he not only gave them an example by fasting forty
days, St. Matt iv. 2. and prescribed to them lessons concern
ing fasting, St. Matt. vi. 16. &c. but also expressly affirmed,
that after the bridegroom should be taken from them, that is,
after his passion, resurrection and ascension, all his children,
that is, all good Christians, should fast, St. Matt. ix. 15. St.
Mark ii. 20. St. Luke v. 35. Hence we find the Christians
at Antioch fasting, Acts xiii. 2. and Paul and Barnabas or
dained with prayer and fasting, ver. 3, and priests ordained
by them in every Church with prayer and fasting, Acts xiv.
23, and the Apostles ' approving themselves as the ministers
of God— in fasting,' 2 Cor. vi. 4, 5, &c.
Q. Has fasting any particular efficacy against the devil ?
A. Yes : ' This kind (of devils) can come forth by no
thing but by prayer and fasting,' saith our Lord, St Mark
ix. 29-
Q. What are the ends for which Christians are to fast,
and for which the Church prescribes days of fasting and ab
stinence ?
A. 1st, To chastise ourselves, and to do penance for our sins,
that so, like the Ninivites, we may obtain mercy of God.
2dly, To curb and restrain our passions and concupiscences,

THE CATHOLIC CHRISTIAN, &c. 159
and to bring the flesh under subjection to the spirit. 3dly, To
be enabled by fasting to raise our souls the easier to God, and
to offer him purer prayer.
Q. What are the rules prescribed by the Catholic Church
with regard to eating on fast ng days ?
A. 1st, The Church prohibits all fleshmeats on fasting days,
and in Lent, eggs also, and cheese : formerly wine was pro
hibited ; but this prohibition, by a contrary custom, has beeh
long since laid aside. 2dly, The Church allows her children
but one nseal on fasting days : besides which, custom has in
troduced a small collation at night. 3dly, The meal which the
Church allows on fasting days must not be taken till towards
noon : formerly, for the first twelve hundred years of the Church,
the meal was not to be taken in Lent before the evening ; and
on the other fasting days not till three o'clock in the afternoon.
These rules regard the days of fasting ; but as to those that
are only days of abstinence, such as the Sundays in Lent, the
three Rogation days, and the Fridays and Saturdays through
out the year, were only obliged to abstain from flesh on those
days, but no ways confined to one meal.
Q. But why does the Church prohibit flesh on days of fast
ing and abstinence ?
A. Not that she looks upon any meats unclean by the new
law, but she does it that her children may better comply with
the ends of fasting, viz. mortification and penance, by abstain
ing on those days from that kind of food which is most now
rishing and agreeable.
Q. But is not this condemned by the Apostle, 1 Tim. iv
3. ' where he calls it the doctrine of devils to command to
abstain from meats which God hath created to be received
with thanksgiving ?'
A. The Apostle speaks of the doctrine of those, who, with
the Marcionites, Manichaeans, and other heretics, forbid the
use of meat, not as the Church does, by way of mortification
and penance, On days of fasting and humiliation, but as a thing
absolutely unclean, and unlawful to be used at any time, as
coming from an evil principle. All that know any thing of
Church history, know that it was the system of many heretics,
who also upon the same account absolutely condemned mar
riage, as tending to the propagation of the flesh. Now they
that know these things are guilty of the highest injustice, pre
tending that these words of the Apostle were levelled at the
Catholic Church, when their own conscience must tell them
that they were designed for another set of people. The Ca
tholic Church is far from condemning the use of God's crea
hires in proper times and seasons ; but she neither does, noi
ever did, think all kind of diet proper for days of fasting, and

160 THE CATHOLIC CHRISTIAN, &c
in this particular the modern Church is so far from going be
yond the primitive Christians, that on the contrary, all kind
of monuments of antiquity make it evident, that our forefathers,
in the first ages of the Church, were more severe in their ab
stinence than we now are.
Q. But does not the Apostle say, 1 Cor. x. 25, ' Whatso
ever is sold in the shambles, that eat, asking no questions fc
conscience sake ?'
A. He speaks not this with relation to the days of fasting,
as if any sorts of meat might be eaten on fasting days ; but
he speaks, as it is visible from the context, with regard to tht
meats offered to idols ; which some weak brethren were sc
much afraid of eating, that upon this account they durst not
eat the meat sold in the shambles, lest it might have been of
fered to idols. Upon the same principle the Apostle adds,
ver. 27. ' If any of them that believe not, invite you to a feast,
and ye be disposed to go, whatsoever is set before you eat,
asking no question for conscience sake.' Ver. 28. ' But if
any man say unto you, this is offered in sacrifice unto idols,
eat not for his sake that showed it, and for conscience sake,'
&c. Q. Do you take it then to be a sin to eat meat on fasting
days, or otherwise to break the Church-fasts without ne
cessity ?
A. Yes, certainly ; because it is a sin to disobey our lawful
superiors, and more particularly to disobey the Church of God.
' If he neglect to hear the Church, let him be to thee as a
heathen and a publican,' St. Matt, xviii. 17.
Q. Does not Christ say, St. Matt. xv. 11. 'That which
goeth into the mouth doth not defile a man ?'
A. True : it is not any uncleanness in the meat, as many
Heretics have imagined, or any dirt or dust which may stick
to it by eating, without first washing the hands (of which case
our Lord is speaking in the text you quote) which can defile
ihe soul ; for every creature of God is good, and whatsoever
corporal filth enters in at the mouth is cast forth into the
draught ; but that which defiles the soul, when a person trans
gresses the Church-fast, is the disobedience of the heart, in
breaking the precept of the Church, which God has command
ed us to near and to obey. And thus an Israelite would have
been defiled in the time ofthe old law, by eating of blood or
swine's flesh ; and thus our first parents were defiled by eating
die forbidden fruit, not by the uncleanness of the food, but by
Jie disobedience ofthe heart to the law of God.
Q. What are the conditions that ought to accompany a
Christian faith, to make it such a fast as God has chosen ?
A. The great and general fast of a Christian is to abstain

CATHOLIC CHRISTIAN, ka. 161
from sin ; and God would not accept of the fasts of the Jews,
Isaiah lviii. because on the days of their fasting they were
found doing their own will and oppressing their neighbours.
So that the first condition that ought to go along with our fasts
is to renounce our sins ; the second is to let our fasts be ac
companied with alms-deeds and prayer, Tob. xii. viii. the
third to endeavour to perform them in a penitential spirit.
Q. What persons are excused from the strictness of the
church fast.
A. Children under age, sick people, women that are with
child, or that give suck ; likewise those that upon fasting
days are obliged to hard labour ; and, in a word, all such
who through weakness, infirmity, or other hindrance, cannot
fast without great prejudice or danger : where note 1st, Thai
if the cause be not evident, a person must have recourse to hi*
pastor for dispensation. 2dly, That in some of the above men
tioned cases a person may be excused from one part of the
fast, and not from another ; or may be excused from fasting,
and yet not from abstinence. 3dly, That such as forsomejusi
cause are dispensed with from fasting, ought to endeavour, as
far as their condition and circumstances will allow, to be so
much the more diligent in their devotions, more liberal in their
alms, more patient in their sufferings, and to make up the in
terior spirit of penance what is wanting to the outward fast.
O 2

162 THE CATHOLIC CHRISTIAN, &c
SECTION. II.
Qf the fast of Lent.
Q. 1/17'HEN did the Church first begin to observe the fast of
"" Lent?
A. We know no beginning of it ; for it is a fast that has
been observed by the Church from the time of the Apostles,
and stands upon the same foundation as the observation of
the Lord's day, that is, upon apostolical tradition.
Q. Have the ancient fathers often mentioned the solemn
fast of forty days, which we call Lent ?
A. Yes : it is mentioned by the holy fathers in innumera
ble places ; who also inform us, that they had received it by
tradition from the Apostles, see St. Jerome, epist 54, ad
. Marcellum, and St. Leo the Great, serm. 43. and 46. And
the transgressors of this solemn fast are severely punished by
the 68th Canon ofthe Apostles.
Q. Have you any thing else to offer to prove that the fast
of Lent comes from an ordinance of the Apostles ?
Q. Yes : it is proved by that rule of St. Augustine, epist.
118. to Januarius,,viz. That what is found not to have had
its institution from any Council, but to have been ever observ
ed by the universal Church, that same must needs have come
from the first fathers, the founders of the Church, that is,
from the Apostles. But the fast of Lent is not found to have
had its institution from any Council, but to have been observ
ed in all ages, from the very beginning, amongst all Christian
people from East to West : therefore the fast of Lent is an
apostolical ordinance and tradition.
Q. For what ends was the fast of Lent instituted ?
A. 1st, That by this yearly fast of forty days, we might
imitiate the fast of our Lord, St. Matt. iv. 2. 2dly, That by
this institution we might set aside the tithe, or tenth part of the
year, to be more particularly consecrated to God by prayer
and fasting ; as it was commanded in the law, to give God
the tithes of all things. 3dly, That by this forty days fast,
joined with prayers and almsdeeds, we might do penance for
the sins ofthe whole year. 4thly, That we might at this
time enter into a kind of spiritual exercises, and a retreat from
the world; to look more narrowly into the state of our souls,
to repair our decayed strength, and to provide effectual reme
dies against our usual failings for the time to come. 5thly,
That by this solemn fast we might celebrate in a more becom
ing manner the passion of Christj which we particularly com-

THE CATHOLIC CHRISTIAN, &c. 163
memorate in the Lent. In fine, that this fast might be a
preparation for the great solemnity of Easter, and for the
Paschal communion.
' Q. In what spirit would the Church have her children un
dertake and go through the fast of Lent ?
A. In a penitential spirit, that is, with a deep sense of repent
ance for having offended God ; an earnest desire and resolu
tion of a new life, and of mortifying and chastising themselves
for their sins. These lessons she inculcates every day in her
Office and Liturgy ; witness the hymns prescribed for this
holy time, the responsories, the collects, tracts, &c. I shall
give you a specimen ofthe spirit ofthe Church in this regard,
by setting down some passages of the scripture, which she
orders to be read in the canonical hours of prayer every day
during this time.
1. At Lauds, Isaiah, lviii. ' Cry out, cease not, raise thy
voice like a trumpet, and declare to my people their wicked
ness, and to the house of Jacob their sins.'
2. At Prime, or the first hour, Isaiah lv. ' Seek the Lord
whilst he may be found, call upon him whilst he is near.'
3. At Terce, or the third hour, Joel ii. ' Be converted to
me with your whole heart, in fasting, and weeping, and mourn
ing; and rend your hearts, and not your garments, saith
the Lord Almighty.'
4. At Sext, or the sixth hour, Isaiah lv. ' Let the wicked
man forsake his ways, and the unjust man his thoughts ; .and
let him return to the Lord, and he will have mercy on him ;
and to our God, for his mercy is great'
5. At None, or the ninth hour, Isaiah liii. ' Break thy bread
to the hungry, and bring in the needy and the harbourlessinto
thy house : when thou shalt see the naked, clothe him, and de
spise not thy own flesh.'
6. Ad Vesperas, or Evening-song, Joel ii. ' Between the
porch and the altar, the priests, the ministers of the Lord shall
mourn, and they shall say, spare, O Lord, spare thy people
and let not thy inheritance fall into reproach, for the nation!
to domineer over them.'
To the same effect she often repeats in her Office the fol
lowing exhortation : ' Let us repent and amend the sins which
we have ignorantly committed, lest being suddenly overtaken
by the day of our death, we seek for time of penance ; and
be not able to find it'
And again : ' Behold now is an acceptable time, behold
now are the days of salvation ; let us recommend ourselves in
much patience,' &c.
Q. Why do you call the first day of Lent, Ash-Wednes
day?

164 THE CATHOLIC CHRISTIAN, &c
A. From the ceremony of blessing ashes upon that day,
and putting them on the foreheads of the faithful, to remind
them that they must very quickly return to dust; and there
fore must not neglect to lay hold of this present time of mercy,
and like the Ninivites and other ancient penitents, do penance
for their sins in sackcloth and ashes. The prayers which are
said by the Church, for the blessing of the ashes, are directed
for the obtaining of God the spirit of compunction, and the
remission of sins for all those who receive those ashes ; and
the priest, in making the sign of the cross, with the ashes on
the forehead of each one of the faithful, says these words :
' Remember man, that thou art dust, and into dust thou shalt
return.' Q. Was it ever the custom of the Catholic Church to meet
on that day to curse sinners ?
A. No ; but to pray to God to obtain mercy for sinners.
Q. What benefit is it to the faithful to have regular times of
fasting appointed by the Church, rather than to be left to their
own discretion to fast when they please ?
A. 1st, It is to be feared, that many would not fast at all,
were they not called upon by these regular fasts of the Church.
2dly, It is not to hi doubted, but that sinners may more easily
and readily find mercy, when they join thus all in a body with
the whole Church of God in suing for mercy.
Q. But is this mercy to be expected, if sinners only mortify
themselves in point of eating, and in all other things indulge
themselves in their accustomed liberties ?
A. It is certain, that the true spirit of penance, which is the
spirit of Lent, requires that they should be mortified, not only
in their eating, but also by retrenching all superfluities in other
things, as in drinking, sleeping, idle visits, and unnecessary
divertisements, according to that of the Church Hymn for
Lent. Utamur ergo parcius
Verbis, cibis et potibus,
Somno, jocis, et arctiiis
Perstemus in custodia.
Q. What do you think of preparing for Lent by a carnival
of debauchery and excess?
A. I think it is a relic of heathenism, infinitely opposite to
the spirit of the Church. The very name of Shrove-tide, in
the language of our forefathers, signifies the season or time
of confession ; because our ancestors were accustomed, accord
ing to the true spirit of the Church, to go to confession at

THE CATHOLIC CHRISTIAN, &c. 165
that time, that so they might enter on the solemn fast of Lent,
in a manner juitable to this penitential fast
Q. Why is the Evening Office, or Vespers, said before
dinner, on all days in Lent excepting Sundays ?
A. It is a relic of the ancient custom of fasting in Lent till
tlie evening.
Q. Why is the Alleluia laid aside during the time of Lent ?
A. Because it is a canticle of joy, and therefore is omitted
in this time of penance : but instead of it, the Church, at the
beginning of all the canonical hours of her daily Office, repeats
those words ; ' Praise be to thee, O Lord, King of everlasting
Glory.' Q. Why is the fifth Sunday in Lent called Passion Sun
day ?
A. Because, from that day till Easter, the Church, in a par
ticular manner, commemorates the passion of Christ.
Q. Why are the crucifixes and altar-pieces covered during
this time, in which we celebrate Christ's passion ?
A. Because the Church is then in mourning for her Spouse,
who in his passion was truly a hidden God, by concealing his
divinity, and becoming for us ' as a worm, and no man, the
reproach of men, and the outcast of the people,' Psalm xxi.

166 THE CATHOLIC CHRISTIAN, &c

SECTION III.
Of other. Days of Fasting and Abstinence in the Catholic
Church.
Q. XfeOES the Church observe any other days of fasting
¦Xp and abstinence besides the forty days of Lent ?
A. Yes ; she fasts upon the Wednesdays, Fridays, and Sa
turdays, in the four Ember-weeks ; and upon the vigils or
eves of some of her festivals ; as also upon Wednesdays and
Fridays in Advent ; and she abstains from flesh on the three
Rogation days, on St. Mark's day, and on the Fridays and
Saturdays throughout the year.
Q. Which do you call the four Ember-weeks ?
Ai The four Ember-weeks, are the weeks in which the
Church gives Holy Orders, at the four seasons of the year,
viz. the first week in Lent, Whitsun-week, the third week in
September, and the third week in Advent ; and they are call
ed Ember-weeks, from the custom of our forefathers, of fast
ing at that time in sackcloth and ashes, or from eating nothing
but cakes baked under the embers, and from thence called
Ember-bread. Q. Why has the Church appointed these fasts of the Em-
Der-days at the four seasons of the year ?
A. 1st, That no part of the year might pass without offer
ing to God the tribute of a penitential fast. 2dly, That we
might beg his blessing on the fruits of the earth, and give him
thanks for those which we have already received. 3dly,
That all the faithful might join at these times in prayer and
fasting to obtain of God •'"irthy pastors ; these being the
times of their ordination. Thus the primitive Christians fast
ed at the times of the ordination of their ministers, Acts xiii.
2 and 3, and chap. xiv. 22.
Q. Why does the Church fast upon the eVe or vigils o.
some holydays ?
A. To prepare her children by mortification and penance,
for the worthily celebrating those days.
Q. Why do we abstain upon Fridays ? . '
A. Because our Lord suffered for us upon a Friday. From
this rule of abstaining upon Fridays, we except, if Christmas
day occur upon a Friday or Saturday, we do not abstain on
that day.
Q. What is the meaning of the three Rogation days?
A. The Monday, Tuesday, and Wednesday, before Ascen'

THE CATHOLIC CHRISTIAN, ke. 107
sion-day, are called the the three Rogation days, or days of
solemn supplication and prayer. On these days we keep
abstinence, and in every parish we go in procession, singing
the Litanies, to beg God's blessing upon the fruits of the earth,
and to be preserved from pestilence, famine, &c. Upon the
same account we keep abstinence on the day of St. Mark,
April 25, with the like solemn supplications and Litanies.
Q. And what is the meaning of keeping abstinence upon
Saturday ?
A. Because Saturday was the day that our Lord lay dead
in the monument, and a day of mourning to his disciples.
This abstinence is also a proper preparation for the solemnity
of the Lord's Day.
N. B. That in the East, instead of the Saturday, they fast
upon the Wednesday, as being the day on which the Jews
held their council against Christ, and on which he was sold
by Judas.

CHAPTER XXII.
Of the Church Office, or the Canonical Hours of Prayer in
the Catholic Church.
Q. "l\7"HAT do you mean by the Church Office?
» * A. It is a form of prayer, consisting of Psalms, Les
sons, Hymns, &c. used by all the clergy, and by the religious
of both sexes in the Catholic Church. This office is divided
into seven parts, commonly called the Seven Canonical Hours,
according to the different stages or stations of Christ's passion,
viz. the Matins or Midnight Office, to which are annexed
the Lauds, or Morning Praises of God ; the first, third, sixth,
and ninth hours of prayer, commonly called prime, terce, sext,
and none; the Vespers, or Even-song; and the Complin.
All these are duly performed hy the clergy and religious
every day, according to that of the Royal Prophet, Psalm
cxviii. ' Seven times in the day I gave praise to thee.'
Q. Have you any warrant in scriptute for these different
hours of prayer ?
A. Yes ; as to the Midnight Office, King David tells us.
Psalm cxviii. that. ' he arose at midnight to confess to God ;'
and we find that St Paul and Silas, even in prison, ' prayed
Jt midnight and sung praises to God,' Acts xvi. 25.
As for the Lauds, or praises of God at break of day, they
are also recommended to us by the example of the 'Psalmist,
Psalm lxii. ' O God, my God, to thee do I watch from the

168 THE CATHOLIC CHRISTIAN, &c.
morning light;' and by the admonition of the Wise man,
Wisd. xvi. 28. 'That we ought to get up before the sun to
bless God, and at the rising of the light to adore him.'
Of Prime, or the' first hour of prayer at sunrising, we may
understand that of the Royal Prophet, Psalm v. ' In the morn
ing thou shalt hear my voice,' &c. At Terce, or the third
hour of prayer, it was, that the Apostles received the Holy
Ghost, Acts ii. 15. At. Sext, or the Sixth hour, St. Peter was
praying when he was called by a vision to open the Church
to the Gentiles, Acts x. 9. And we read also of St. Peter,
with St. John, going up to the temple to the ' ninth hour of
prayei,' Acts iii. 1. For Vespers, or even-song, and Com
plin, which are evening prayers, we have the example ofthe
Royal Prophet, Psalm liv. 'In the evening, and the morning,
and at noonday, I will speak and declare, and he will hear
my voice.'. Hence we find, that the night Office, the morning
praises, the third, sixth, and ninth hours of prayer, and the
even-song, were among the primitive Christians regularly ob
served, not only by the clergy, but also by the rest of the
faithful ; to which the religious afterwards added the Prime
and Complin.
Q. Can you give me a short scheme ofthe canonical hours
of prayer, according to the Roman Breviary ?
A. Matins begin with the Lord's Prayer, the Hail Mary,
and the Apostles' Creed : then, after a Versicle or two, to call
for God's assistance, and the Gloria Patri, &c. follows the 94th
Psalm, (alias 95,) by which we invite one another to praise
and adore God. Then comes a hymn, which is followed by
the Psalms, with their proper anthems, and the lessons of the
day, with their responsories. In the Matins, for Sunday, we
read eighteen Psalms, and nine lessons : on festivals, and saints'
days, we read nine psalms and nine lessons, divided into three
Nocturns : on Ferial, or common days, we read twelve psalms
and three lessons. The psalms are so distributed, that in
the week we go through the whole Psalter : the lessons are
partly taken out of the scriptures of the Old and New Testa
ment, partly out of the acts of the saints, and the writings and
homilies of the holy fathers. Upon fasting days, and during
the whole Paschal tune, and upon all Sundays from Easter to
Advent, and from Christmas till Septuagesima, we close the
Matins with the Te Deum.
In the Lauds we recite seven psalms, and one of the scrip
ture canticles, with their respective anthems, and a hymn, then
the canticle Benedictus, with the prayer or prayers of the
day : and in the end an anthem and prayer ofthe blessed V?i-
gin Mary.
The Prime begins with the Pater, Ave, and Creed, Deus in

THE CATHOLIC CHRISTIAN, &0. 169
adjutorium, &c. Gloria Patri, &c. After which there follows
a morning hymn, the 53d Psalm, (alias 54) with a part ofthe
1 1 8th, (alias 1 19) to which, on Sundays, is prefixed the 1 17th
Psalm, and subjoined the Athanasian Creed. Then follows
an anthem, a capitulum, or short lesson, with its responsory,
and diverse prayers to beg God's grace for the following day.
Terce, Sext, and None, begin with Pater, Ave, &c. and
consist each of them of a proper hymn, and six divisions of
the 118th Psalm: which excellent psalm the Church would
have her clergy daily recite, because every verse of it contains
the praises of God's holy law and commandments, or excites
the soul to the love and esteem thereof, or in fine, prays for the
grace to fulfil the same. After the psalm follows an anthem
then a short lesson, responsory and prayer :¦ and each hour is
concluded with a Pater Noster.
Vespers, or even-song, are begun also witli Pater, Ave, &c,
and consist of five psalms, with their anthems, a short chapter
or lesson, a hymn, and the Magnificat, or canticle ofthe bless
ed Vfrgin Mary, with its proper anthem, and a collect or
prayer, to which are usually joined three or four commemora
tions, consisting of anthems, verses and prayers.
Complin, consists of the Lord's Prayer, the Confiteor, &c.
four psalms, an anthem, hymn, lesson, responsory, the canticle
Nunc dimittis, with its anthem, and some short.prayers, which
are closed with an anthem and prayer of the blessed Virgin,
aud the Pater, Ave, and Creed.

i70 THE CATHOLIC CHRISTIAN, &c.

CHAPTER XXIII.
Of the Festivals of the Catholic Church : Where also of the
Holy Week, and the Ceremonies thereof.
Q. X¥/"HAT are the days which the Church commands to
' » be kept holy ?
A. 1st, The Sundays, or the Lord's day, which we observe
by apostolical tradition, instead of the Sabbath. 2dlv, The
feasts of our Lord's Nativity, or Christmas-day ; his Circum
cision, or Ne w- Year's day ; the Epiphany, or Twelfth-day,
Easter day, or the day of our Lord's Resurrection, with the
Monday following ; the day of our Lord's Ascension, Whit
sunday, or the day ofthe coming ofthe Holy Ghost, with the
Monday following ; Trinity Sunday; Corpus Christi, or the
feast ofthe blessed Sacrament. 3dly, We keep the days of
the Anunciation, and Assumption of the blessed Virgin Mary.
4thly, We observe the feast of All-saints ; of St. John Baptist ;
of the holy Apostles, St. Peter and St. Paul. 5thly, In this
kingdom we keep the feast of St. Patrick our principal pa
tron. Q. What warrant have you for keeping the Sunday, pre
ferable to the ancient Sabbath, which was the Saturday ?
A. We have forit the authority of the Catholic Church, and
apostolical tradition.
Q. Does the scripture any where command the Sunday to
be kept for the Sabbath ?
A. The scripture commands us to hear the Church, St. Matt.
xviii. 17. St. Luke x. 16. and to hold fast the traditions of
the Apostles, 2 Thess. ii. 15. but the scripture does not in par
ticular mention this change of the Sabbath. St John speaks of
the Lord's day, Rev. i. 10. but he does not tell us what day
of the week this was, much less does he tell us that this day
was to take place of the Sabbath ordained in the command
ments : St. Luke also speaks of the disciples meeting together
to break bread on the first day of the week, Acts xx. 7- And
St. Paul, 1 Cor. xvi. 2. orders that on the first day of the week
the Corinthians should lay by in store what they designed to
bestow in charity on the faithful in Judea : but neither one nor
the other tells us, that this first day of the week was to be
henceforward the day of worship, and the Christian Sabbath :
so that truly, the best authority we have for this is the testi
mony and ordinance of the Church. And therefore, those
who pretend to be so religious observers of the Sunday, whilst

THE CATHOLIC CHRISTIAN, &c. 171
they take no notice of other festivals ordained by the same
Church authority show, that they act by humour, and not by
reason and religion ; since Sundays and Holydays all stand
upon the same foundation, viz. the ordinance ofthe Church.
Q. But ought it not to be enough to keep one day in the
week according as it was prescribed in the commandments,
without enjoining any other festivals Or holydays ; especially
since it is expressly said in the commandment, ' Six days
shalt thou labour and do all thy work,' Exod. xx. 9 ? _
A. God did not, in the Old Testament, only appoint the
weekly Sabbath, which was the Saturday, but moreover or
dained several other festivals, commanding them to be kept
holy, and forbidding all servile work on them. As the feast
ofthe Pasch or Passover ; the feast of Pentecost ; the feast of
the Sound of Trumpets, on the first day ofthe tenth month ;
the feast of Atonement, on the tenth day ofthe same month,
the feast of Tabernacles, on the fifteenth day of the same
month, &c. Seethe 23d chapter of Leviticus. Sothatwhen
it is said in the law, ' Six days shalt thou labour,' &c. this
must needs be understood, in case no holyday came in the
week ; otherwise the law would contradict itself.
Q. But does not St. Paul reprehend the Galatians, Gal. iv
10. 11. for observing days, and months, and times, and years
A. This is to be understood either of the superstitious ob
servation of lucky or unlucky days, &c. or, as it is far more
probable from the whole context, of the observation of the
Jewish festivals; which, with the old law, were now abolish
ed, but were taken up by the Galatians, together with cir
cumcision, upon the recommendation of certain false teachers :
but far was it from the design ofthe Apostle to reprehend their
observation of Christian solemnities, either ofthe Lord's day,
or of other festivals observed by apostolical tradition, or re
commended by the authority of the Church of Christ. For
these come to us recommended by Christ himself, who says to
the pastors ofhis Church, ' he that heareth you, heareth me ;
and he that despiseth you despiseth me,' St. Luke x. 16.
Q. What was the reason why the weekly Sabbath was
changed from the Saturday to the Sunday ?
A. Because our Lord fully accomplished the work of om
redemption by rising from the dead on a Sunday, and by
sending down the Holy Ghost on a Sunday : as therefore the
work of our redemption was a greater work than that of our
creation, the primitive Church thought the day, in which this
work was completely finished, was more worthy her religious
observation than that in which God rested from the creation,
and should be properly called the Lord's day

172 THE CATHOLIC CHRISTIAN, &c.
Q. But has the Church a power to make any alterations in
the commandments of God ?
A. The commandments of God, as far as they contain his
eternal law, are unalterable and indispensable ; but as to what
ever was only ceremonial, they cease to oblige, since the Mo
saic law was abrogated by Christ's death. Hence, as far as
the commandment obliges us to set aside some part of our
time for the worship and service of our Creator, it is an unal
terable and unchangeable precept of the eternal law, in which
the Church cannot dispense : but for as much as it prescribes
the seventh day in particular for this purpose, it is no more
than a ceremonial precept of the old law, which obligeth not
Christians. And therefore, instead of the seventh day, and
other festivals appointed by the old law, the Church has pre
scribed the Sundays and holydays to be set apart for God's
worship ; and these we are now obliged to keep in conse
quence of God's commandment, instead of the ancient Sab
bath. Q. What was the reason of the institution of other festivals.
besides the Lord's day ?
A. That we might celebrate the memory of the chief mys
teries of our redemption ; that we might give God thanks for
his mercies, and glorify him in his saints.
Q. In what manner ought a Christian to spend the Sundays
and holydays ?
A. In religious duties ; such as assisting at the great sacri
fice ofthe Church, and other public prayers, reading good
books, and hearing ofthe word of God, &c.
Q. Why does the Church prohibit all servile works upon
Sundays or holydays ?
A. That the faithful may have nothing to take them off from
attending to God's service, and the sanctification of their souls
upon these days. And certainly, a Christian that has any
religious thoughts, can never think much of devoting now and
then a day, to that great business, for which alone he came
into this world.
Q. What is the meaning ofthe institution of Christmas ?
A. To celebrate the birth of Christ : to give God thanks
for sending his Son into the world for our redemption ; and
that we may, upon this occasion, endeavour to study and to
learn those great lessons of poverty of spirit, of humility, and
of self-denial, which the Son of God teaches us from the crib
of Bethlehem. Q. What is the reason that on Christmas-day Mass is said
at midnight.
A. Because Christ was born at midnight.

THE CATHOLIC CHRISTIAN, &c. 173 '
Q. Why are three Masses said by every priest upon Christ
mas-day. A. This ancient observance may be understood to denote
three different births of Christ ; his eternal birth from his Fa
ther, his temporal birth from his mother, and his spiritual birth
in the hearts of good Christians.
Q. Are all the faithful obliged to hear three Masses on
Christmas-day ?
A. No, they are not : though it would be very commenda
ble so to do.
Q. What is the meaning of the time of Advent before
Christmas ?
A. It is a time appointed by the Church for devotion and
penance, and is called Advent or coming, because in it we pre
pare ourselves for the worthy celebrating the mercies of our
Lord's first coming, that so we may escape the rigour of his
justice at his second coming.
Q. What is the meaning of Xew- Year's day?
A. It is the octave of Christmas, and the day of our Lord's
circumcision, when he first began to shed his innocent blood
for us : and on this day we ought to study how we may imi
tate him by a spiritual circumcision of our hearts.
Q. What is tlie meaning of the Epiphany, or Twelfth-
day? A. It is a day kept in memory of the coming of the Wise
men of the East, to adore our Saviour in his infancy : and it
is called Epiphany, or Manifestation, because our Lord then
began to manifest himself to the Gentiles. The devotion of
this day is to give God thanks for our vocation to the true
faith, and like the wise men to make our offerings of gold,
frankincense and myrrh, that is, of charity, prayer, and morti
fication to our new-born Saviour. On this day the Church
also celebrates the memory of the baptism of Christ, and of
his first miracle of changing water into wine in Cana of Ga
lilee. Q. What is the meaning of Candlemas-day ?
A. It is the day of the Purification of the Blessed Virgin
after childbearing, and of the presentation of our Lord in
the temple ; when the just man Simeon, who had a promise
from the Holy Ghost of seeing the Saviour of the world be
fore his death, received him into his arms, and proclaimed him
to be the light ofthe Gentiles. Upon this aceount, the Church
upon this day make a solemn procession with lighted candles,
which are blessed by the priest before Mass, and carried in
the hands of the faithful, as an emblem of Christ, who is the
true light of the world. And from this ceremony this day is
called Candlemas, or the Mass of candles.
P2

174 THE CATHOLIC CHRISTIAN, &c.
Q, What is the meaning of the Annunciation or Lady-day,
the 25th of March ?
A. It is the day of our Lord's Incarnation, when he was
first conceived by the Holy Ghost in the womb of the bless
ed Virgin Mary : and it is called the Annunciation, from the
message brought from heaven on this day to the Virgin by
the angel Gabriel.
Q. What is the meaning ofthe Holy Week before Easter?
A. It is a week of more than ordinary devotion in honour
of the passion of Christ.
Q. What is the meaning of Palm Sunday ?
A. It is the day in which our Lord being about to suffer for
us, entered into Jerusalem, sitting upon an ass, as had been
foretold by the prophet Zachariah, chap. ix. ver. 9- and was
received with Hosannas of joy, accompanied by a great mul
titude bearing branches of palms in their hands. In memory
of which we go in procession round the Church on this day,
bearing also branches of palms in our hands, to celebrate the
triumphs of our victorious king.
Q. What is the meaning of the Tenebrae Office in holy
week? A. The Matins of Christ's passion, which formerly used to
be said in the night, and are now said in the evening, on Wed
nesday, Thursday, and Friday, in holy week, are called the
Tenebrae Office, from the Latin word, which signifies dark
ness ; because towards the latter end of the Office, all the
lights are extinguished in memory of the darkness which co
vered all the earth, whilst Christ was hanging upon the cross :
and at the end of the Office, a noise is made to represent the
earthquake and splitting of the rocks, which happened at the
time of our Lord's death.
Q. What is the meaning of Maunday-Thurs day ?
A. It is the day on which Christ first instituted the blessed
sacrament ; and began his passion by his bitter agony and
bloody sweat. From the Gloria in excelsis of the Mass of
this day, till the Mass of Easter Eve, our bells are silent
throughout the Catholic Church, because we are now mourn
ing for the passion of Christ. Our altars are also unco
vered and stripped of all their ornaments, because Christ
our true altar hung naked upon the cross. On this day also,
prelates and superiors wash in the Church the feet of their
subjects, after the example of our Lord, St. John xiii.
Q. What is the meaning of visiting the sepulchres upon
Maunday-Thursday ?
A. The place where the blessed sacrament is reserved in
the Church, in order for the Office of Good Friday, (on which
day there is no consecration) is by the people called the

THE CATHOLIC CHRISTIAN, &c. 175
sepuichre, as representing by anticipation the burial of Christ
And where there are many Churches, the faithful make their
stations to visit our Lord in these sepulchres, and meditate on
the different stages of his passion.
Q. What is the meaning of Good Friday ?
A. lt is the day on which Christ died for us upon the cross.
The devotion proper for this day, and for the whole time in
which we celebrate Christ's passion, is to meditate upon the
suffering of our Redeemer, to study the excellent lessons of
virtue, which he teaches us by his example in the whole
course of his passion ; especially his humility, meekness, pa
tience, obedience, resignation, &c. and above all, to learn his
hatred of sin and his love for us; that we may also learn to
hate sin, which nailed him to the cross ; and to love him that
has lo^ed us even unto death.
Q. What is the meaning of kneeling to the cross and kiss
ing it on Good Friday ?
A. It is to express, by this reverence outwardly exhibited
to the cross, our veneration and love for him, who upon this
day died for us on the cross.
Q. What is the meaning of Holy Saturday ?
A. It is Easter Eve, and therefore in the Mass of this da?
the Church resumes the Alleluias of joy, which she had inter
mitted during the penitential time of Septuagesima and Lent,
on this day is blessed the Paschal candle, as an emblem of
Christ, and his light and glory ; which burns during the M^ss
from Easter until ascension, that is, during the whole time
that Christ remained upon earth after his resurrection.
This day and Whitsun-eve were anciently the days deputed
by the Church for solemn baptism, and therefore on this day
the fonts are solemnly blessed.
Q. What is the meaning of Easter ?
A. It is the chief feast of the whole year, as being the
solemnity of our Lord's resurrection. The devotion of this
time is to rejoice in Christ's victory over death and hell ; and
to labour to imitate his resurrection, by arising from the death
of sin to the life of grace.
Q. What is the meaning of Ascension day ?
A. It is the yearly memory of Christ's ascending into hea
ven, forty days after his rising again from the dead, and there
fore it is a festival of joy, as well by reason of the triumphs
of our Saviour on this day, and the exaltation of our human
nature, by him now exalted above the angels : as likewise,
because our Saviour has taken possession of that kingdom in
our name, and is preparing a place for us ; and in the mean
time he there discharges the Office of our High Priest and our
Advocate, by constantly representing his death and passion

176 THE CATHOLIC CHRISTIAN, &c.
to his Father in our behalf. It is also a part of the devotion
of this day, to labour to disengage our hearts from this earth
and earthly things, to remember that we are but strangers and
pilgrims here, and to aspire after our heavenly country,
where Christ our treasure is gone before us, in order to draw
our hearts thither after him.
Q. What is the most proper devotion for the time between
Ascension and Whitsunday ?
A. To prepare ourselves for the Holy Ghost, as the Apos
tles did by retirement and prayer, and to purify our souls
from sin, especially from all rancour and impurity.
Q. What is the meaning of the solemnity of Whitsunday
or Pentecost?
A. It was a festival observed in the old law, in memory of
the law having been given on that day in thunder and light
ning ; and it is observed by us now in memory ofthe new law,
having been promulgated on this day by the Holy Ghost's de
scent upon the Apostles in the shape of tongues of fire. The
proper devotion of this time is to invite the Holy Ghost into
our souls by fervent prayer, and to give ourselves to his divine
influences. Q. What is the meaning of Trinity Sunday?
A. The first Sunday after Pentecost is called Trinity Sun
day, because on that day we particularly commemorate that
great mystery of Three Persons in one God, and glorify the
blessed Trinity for the whole work of our redemption, which
we have celebrated in the foregoing festivals.
Q. What is the meaning of the solemnity of Corpus
Christi ?
A. It is a festival observed by the Church, to give God
thanks for his goodness and mercy in the institution of the
blessed Sacrament ; and to this end .are ordained the proces
sions and benedictions of this octave.
Q. What is the meaning of the feast of the Invention, or,
finding of the cross, May the 3d ?
A. It is a day of devotion in memory of the miraculous
finding ofthe cross of Christ by the empress Helen, mother to
Constantine the Great ; and the chief devotion of the Church
upon this day, as well as upon that of the Exaltation of the
Cross, Sept. 14, is to celebrate the victorious death and pas»
sion of our Redeemer.
Q. What are the days observed by the Church in honour
of our Lady, the blessed Virgin Mary ?
A. Besides her Purification and the Annunciation, of which
we have already spoken, we observe the day of her Concep
tion, Dec. 8, the day of her birth, or Nativity, Sept. 8, and the
day ofher happy passage to eternity, Aug. 15, which we call

THE CATHOLIC CHRISTIAN, &c. 177
her Assumption, it being a pious tradition that she was taken
up to heaven both in body and soul, though not till after she
had paid the common debt by death. We also keep the day
of her Presentation or consecration to God in the temple, Nov.
21, and of her Visitation, July 2, but only the Annunciation
and Assumption are now holydays of obligation.
Q. What is the meaning of keeping the festivals of the
blessed Virgin Mary, and of other saints ?
A. 1st, To glorify God in his saints., and to give him thanks
for the graces and glory bestowed upon them. 2dly, To com
municate with these citizens of heaven, and to procure their
prayers for us. 3dly, To encourage ourselves to imitate their
examples. Q. Does not the Church also observe some days of devo
tion in honour of the Angels ?
A. We observe Michaelmas day in honour of St. Michae
the Archangel, and of all the heavenly legions. We also
commemorate an illustrious apparition of St. Michael, May 8,
and we keep the day of our Angel guardians, /ot. 2, to give
God thanks for giving his angels a charge over us ; though
these are not days of obligation.
Q. How do you prove that we have angels for our guar
dians ?
A. From St. Matt, xviii. 10. ' Take heed that ye despise
not one of these little ones ; for I say unto you, that in heaven
their angels do always behold the face of my Father who is in
heaven.' Heb. i. 4. ' Are they not all ministering spirits,
sent forth to minister for thera who shall be heirs of their
salvation?'

178 THE CATHOLIC CHRISTIAN, &c.
CHAPTER XXIV.
Of the Invocation of Angels and Saints.
Q. \jt 7"HAT is the doctrine and practice of the Catholic
7 ^ Church, with regard to the invocation of angels
and saints ?
A. We hold it to be pious and profitable to apply ourselves
to them, in the way of desiring them to pray to God for us ;
but not so as to address ourselves to them, as if they were the
authors or dispensers of pardon, grace, or salvation ; or as i.
they had any power to help us independently of God's good
will and pleasure.
Q. But in some of the addresses made to the saints or an
gels, I find petitions for mercy, aid, or defence ; what say you
to that ?
A. The meaning of those addresses, as far as they are au
thorized by the Church, is no other than to beg mercy ofthe
saints in this sense, that they would pity and compassionate
our misery, and would pray for us. In like manner, when
we beg their aid and defence, we mean to beg the aid and
defence of their prayers ; and that the angels, to whom God
nas given charge over us, would assist us and defend us against
aie angels of darkness. And this is no more than what the
Protestant Church asks in the collect for Michaelmas day,
praying, that as the holy angels always serve God in heaven,
so by his appointment they may succour and defend us upon
earth. Q. Have you any reason to believe that it is pious and
profitable to beg the prayers of the saints and angels ?
A. We have the same reason to desire the saints and an
gels to pray for us, and to believe it profitable so to do, as we
nave to desire the prayers of God's servants here upon earth ;
or as St. Paul had to desire so often the prayers of the faith
ful, to whom he wrote his epistles. See Rom. xv. 30. Ephes.
vi. 18, 19. 1 Thess. v. 25. Heb. xiii. 13. For if it be
pious and profitable to desire the prayers of sinners here upon
earth, (for all men here upon earth must acknowledge them
selves sinners) how can it be otherwise than pious and profita
ble to desire the prayers of saints and angels in heaven ? Is
it that the saints and angels in heaven have less charity for us
than the faithful upon earth ? This cannot be, since charity
never faileth, 2 Cor. xviii. 8. and instead of being diminished,
is increased in heaven. Or is it that the saints and angels ol

THE CATHOLIC CHRISTIAN, &c. 179
heaven have less interest with God than the faithful upon
earth ? Neither can this be said, for as they are far more holy
and pure, and more closely united to his divine Majesty than
the faithful upon earth, so must their interest in heaven be pro
portionally greater. Or is it, in fine, that the saints and an
gels have no knowledge of what passes upon earth, and there
fore are not to be addressed for their prayers? Neither' is
this true, since our Lord assures, ' that there is joy in the pre
sence of the angels of God over one sinner that repenteth,
St. Luke xv. 10. Which could not be, if the citizens of hea
ven knew nothing of what passes here upon earth.
Q. Have you any instances in scripture of the angels or
saints prayingfor us, or offering up our prayers to God?
A. Yes: Zachar. 1. 12. 'The angel of the Lord answer
ed and said, O Lord of hosts how long wilt thou not have
mercy on Jerusalem, and on the cities of Judah, against which
thou hast had indignation these threescore and ten years.'
Rev. v. 8. ' The four and twenty elders fell down before the
lamb, having every one of them harps and golden vials full
of odours, which are the prayers ofthe saints.' Rev. viii. 3,4.
'And another angel came and stood at the altar, having a
golden censer ; and there was given unto him much incense,
that he should offer it with the prayers of all saints upon the
golden altar which was before the throne. And the smoke
of the incense, with the prayers of the saints, ascended up be
fore God out ofthe angel's hands.'
Q. Have you any instances in scripture of asking the
blessing or prayers of angels or saints ?
A. Gen. xlviii. 15, 16. 'God, before whom my fathers
Abraham and Isaac did walk, the God which fed me all my
life long until this day, the angel which redeemed me from all
evil, bless these boys.' Rev. i. 4. ' Grace be unto you, and
peace from him who is, and who was, and who is to come,
and from the seven spirits which are before his throne.' But
if there had been no instances in scripture, both reason and
religion must inform us, that there cannot possibly be any
harm in desiring the prayers of God's servants, whether they
be in heaven or upon earth.
Q. At least there is no command in scripture for desiring
the prayers of the angels or saints ; what say you to this ?
A. The scripture did not command St. Paul to desire the
prayers ofthe Romans, nor does it command a child to ask
his father's blessing, nor the faithful to kneel at their prayers,
or pull off their hats when they go to Church, yet these things
are no less commendable, as being agreeable to the princi
ples of piety and religion, and so it is with regard to the invo
cation of the saints and angels. In the mean time, we are

180 THE CATHOLIC CHRISTIAN, &c
sure that there is no law nor command in scripture against
any of these things, and consequently that they are guilty of
a crying injustice, who accuse us of a crime for begging the
prayers of the saints, for ' where there is no law there is no
iransgression,' Rom. iv. 15.
Q. Does not God say, Isaiah xiii. 8. 'I will not give my
glory to another?'
A. Yes : but that makes nothing against desiring the saints
to pray to God for us ; for this is no more robbing God of his
honour, than when we desire the prayers of the faithful here
below. Q. But does it not argue a want of confidence in God's
mercy, to have recourse to the prayers of the saints ?
A. No, by no means ; no more than it argues a want of
confidence in < Jod's mercy, to have recourse to the prayers of
our brethren upon earth. The truth is, though God be infi
nitely merciful, and ready to hear our prayers, yet it is our
duty, and his will, that we should neglect no means by which
we may be forwarded in our progress to a happy eternity :
and therefore it is agreeable to his divine Majesty, that we
should both pray ourselves without ceasing, and that we should
also procure the prayers of our brethren, whether in heaven
or on earth, that he may have the honour, and we the profit
of so many more prayers.
Q. Have you any proof or instances in scripture that God
will more readily hear his servants when they intercede for
us, than if we alone were to address ourselves to him?
A. Yes : Job xiii. 7, 8. The Lord said to Eliphaz the
Temanite, 'My wrath is kindled against thee, and against
thy two friends ; for ye have not spoken of me the thing that
is right, as my servant Job hath. Therefore take unto you
now seven bullocks, and seven rams, and go to my servant
Job, and offer up for yourselves a burnt offering, and my ser
vant Job shall pray for you, for him will I accept: lest I deal
with you after your folly, in that ye have not spoken of me
the thing that is right", like my servant Job.'
Qi But is it not an injury to the mediatorship of Christ to
desire the intercession of the angels and saints ?
A. No more than when we desire the intercession of God's
servants here ; because we desire no more of the saints than
we do of our brethren upon earth, that is, we only desire of
them to pray for us, and with us, to him that is both our Lord
and their Lord, by the merits of his Son, Jesus Christ, who is
both our Mediator and their Mediator.
Q. Does not St. Paul say, 1 Tim. ii. 5. 'There is one God,
and one Mediator between God and man, the man Jesus

THE CATHOLIC CHRISTIAN, &o 181
Christ; and does not this exclude the intercession of the
saints ?
A. The words immediately following are, ' Who gave him
self a ransom for all ;' so that the plain meaning of the text is,
that Christ alone is our Mediator of redemption. But as for
intercession and prayer, as nothing hinders us from seeking
tlie mediation of tlie faithful upon earth to pray for us, so no
thing ought to hinder us from seeking the like from the saints
and angels, though neither the one nor the other can obtain
any thing for us any other way than through Jesus Christ,
who is the only Mediator, who stands in need of no other to
recommend his petitions.
Q. Have you any thing else to add in favour of the Catho
lic doctrine and practice of the invocation of saints ?
A. Yes : 1st, That it is agreeable to the ' communion of
saints,' which we profess in the Creed, and of which the
Apostle speaks, Heb. xii. 22, 23, 24. ' Ye are come unto
Moimt Sion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels ; to the
general assembly and Church of the first-born, which are
written in heaven, and to God the Judge of all, and to the
spirits of just men made perfect, and to Jesus the Mediator of
the new covenant, &c.'
2dly, That it is agreeable to the doctrine and practice of
the ancient fathers, saints, and doctors of the Church, and this
by the confession even of our adversaries. " I confess," says
Mr. Fulk, in his Rejoinder to Bristow, p. 5. " that Ambrose,
Augustine, and Hierome, held invocation of the saints to be
lawful ;" and upon 2 Pet. i. § 3, fol. 443, that in Nazianzen,
Bazil, and Chrysostom, is mention of invocation of saints,
and that Theodoret also speaks of prayers to the martyrs : and
the Centuriators of Magdeburg, in their fourth century, col.
295, allege several examples of prayers to saints in St.
Athanasius, St. Basil, St. Gregory Nazianzen, St. Ambrose,
Prudentius, St. Epiphanius, and St. Ephrem. All which Fa
thers, together with St. Augustine, St. Jerome, &c. are also
charged by Mr. Brightman (in Apocalypse, c. 14, p. 382.) of
establishing idolatry by invocation of saints, worshipping of
relics, and such like wicked superstitions. And Mr. Thorn
dyke, in Epilog, par. 3. p. 358, writes thus : "It is confess
ed, mat the lights both of the Greek and Latin Church, St.
Basil, St. Gregory Nazianzen, St. Gregory Nyssene, St. Am
brose, St Jerome, St. Augustine, St. Chrysostom, St. Cyril
of Jerusalem, St. Cyril of Alexandria, Theodoret, St. Ful-
gentius, St. Gregory the Great, St. Leo, and more, or rather
»J1 after that time, have spoken to the saints, and desired their
assistance." See Melancthon, quarta Parte Operum, p. 218 :

182 THE CATHOLIC CHRISTIAN, &c.
Kemnitius, exam. par. 3. p. 200*; Beza. in Praef. Nov. Test.
Archbishop Whitgift's Defence against Cartwright, p. 473 ;
and Daille, Advers. Lat. Tradit p. 53.
3dly, That it, stands upon the same bottom as all other
Christian truths, viz. upon the authority of the Church of
Christ, which the scripture commands us to hear, with which
both Christ and his holy Spirit will remain for ever, and
against which the gates of hell shall not prevail. See St.
Matt. xvi. 18. xviii. 17. xxviii. 20; St. Luke x. 16; St. John
xiv. 16, 17, 26, and xvi. 13.
4thly, That it has been authorized by God himself, by in
numerable miracles in every age, wrought in favour of those
that have desired the prayers and intercession of the saints.
See St. Augustine's City of God, 1. 22. c. 8.
Q. But what do you say to Colloss. ii. 18. where St. Paul
condemns the religion or worship of angels ; and to Rev. xix.
10. where the angel refused to be worshipped by St. John ?
A. I say, that neither one nor the other makes any thing
against desiring the angels or saints to pray to God for us, for
this is not giving them any adoration or divine worship, no
more than when we desire the prayers of one another. Now
it was adoration, or divine worship, which the angel refused
to receive from St. John, Rev. xix. ' I fell at his feet to wor
ship him,' says the Apostle ; and it was a superstitious wor
ship, and not the desiring of the prayers of the angels, which
is condemned by St. Paul, Coloss. ii. 'A superstitious
worship,' I say, either of bad angels, of whom the Apostle
speaks, ver. 15. or of good angels, in such a manner ,as to
leave ' Christ not holding the head,' says the Apostle, ver. 19.
such was the worship which many ofthe philosophers ( against
whom St. Paul warns the Colossians, ver. 8.) paid to angels
or demons to whom they offered sacrifices, as to the necessary
carriers of intelligence between the gods and men. Such
also was the worship which Simon Magus, and many of the
Gnostics paid to the angels, whom they held to be the crea
tors of the world. See Theodoret, 1. 5. Haer. Fah. c. 9.
Q. What do you think of making addresses to the angels
or saints upon your knees ? Is not this giving them divine
worship ?
A. No more than when we desire the blessing of our fa
thers or mothers upon our knees ; which is indeed the very
case, since that we ask of our parents, when we desire their
blessing, is that they would pray to God for us ; and this same
we ask of the angels and saints.
Q. But is it not giving to the angels and saints the attri
butes of God, viz. omniscience, and omnipresence, that is,
knowing all things, and being every where, if you suppose

THE CATHOLIC CHRISTIAN, &c. 183
that they can hear or know all our addresses made to them ?
A. No : we neither believe the angels and saints to be every
where, nor yet to have the knowledge of all things, though we
make no question but they know our prayers, since the scrip
ture assures us that they oiler them up to God, Rev. v. 8. and
viii. 3, 4.
If you ask me, how they can know our prayers without be
ing every where, and knowing all things ? I answer, that
there are many ways by which they may know them. 1st.
The angels may know them by being amongst us in quality
of our guardians ; and the saints may know them by the an
gels, whose conversation they enjoy.
2dly, Both angels and saints may see them and know them
in God, whom they continually see and enjoy, or by revela
tion from God, as in God they see the repentance of sinners.
St. Luke xv. 10. For they that see God face to face, by the
light of glory, discern all his divine attributes, and in them in
numerable secrets impenetrable to nature. And therefore,
though they themselves are not every where, yet, by contem
plating him that sees and knows all things, they have a vast
extent of knowledge of things that pass here below. ' In thy
light shall we see light,' says the royal prophet, Psalm xxxv.
(alias xxxvi. 9-) And ' we shall be like to him,' says St. John,
1 John iii. 2. ' for we shall see him as he is.' For ' now we
see,' says St. Paul, 1 Cor. xiii. 12. 'through a glass darkly,
but then face to face : now I know in part : but then shall I
know, even as also I am known.'
3dly, Both angeis and saints may know our petitions ad
dressed to them, by the ordinary way by which spirits speak
to one another, and hear one another, and that is, by our di
recting our thoughts to them with a desire of opening our
minds to them ; for we can no otherwise understand or ex
plain the speech and conversation of spirits, who having nei
ther tongues nor ears, must converse together by the directing
of their thoughts to one another. Now this kind of conversa
tion by the thoughts, may extend to ever so great a distance.
as being independent on sound and all other corporal quali
ties, and consequently independent on distance.
Besides all this, the saints, while they were here upon earth,
knew very well the miseries we labour under in this vale of
tears ; they also know that good Christians earnestly desire
to be helped by the prayers of God's saints ; and as they
knew this whilst they were here upon earth, so they know it
still. Consequently, as their charity prompts them to pray
for the faithful in general, so it is not to be doubted, but they
pray more particularly for those who stand most in necessity
of their prayers, or most earnestly desire their prayers ; it

184 THE CATHOLIC CHRISTIAN, &c.
being the property of charity, which is perfect in heaven, to
act in this manner. Hence it follows, that though we are
even to suppose that the saints did not know in particular our
addi esses, yet it would still be profitable to desire their prayers,
because; they certainly pray for Christians in general, and for
those more particularly who desire the help of their prayers.
In fine, the experience of seventeen hundred years, and the
innumerable favours that have been granted in every age to
those that have desired the prayers of the angels and saints,
has convinced the Church of God, that this devotion is both
pleasing to God and profitable to us ; and therefore we may
dispense with ourselves from a curious inquiry into the man
ner of their knowing our requests, since we find by experience
so great benefit from them.
Q. Does not the prophet Isaiah say, chap, lxiii. 16. that
' Abraham is ignorant of us ?'
A. His meaning is plain, that the fatherly care and provi
dence of God over his people was infinitely beyond that of
Abraham and Israel, who were their parents according to the
flesh. ' Doubtless thou art our Father,' says the prophet,
'though Abraham be ignorant/of us, and Israel acknowledge
us not: thou, O Lord, art our Father, our Redeemer,' &c.
In the mean time, that Abraham was not ignorant of what
passed amongst his children (though before Christ had open
ed heaven by his death, the patriarchs did not as yet enjoy
the beatific vision) is clear from what we read, St. Luke xvi.
25, 26.
And here I cannot but take notice, how strangely unreason
able the notions of some people are, who make a scruple of
allowing any knowledge to the saints and angels of God,
whilst they are ready enough to grant that the devils both
know our works and hear the addresses of their impious in-
vokers ; as if these wretched spirits of darkness, by nature
alone, could know more than the saints, who, besides the light
of nature, enjoy the light of grace and glory; or, as if those
rebels had acquired any greater degree of perfection and know
ledge by their fall, than they would have had if they had re
mained angels.
Q. But can you prove from scripture, that the saints enjoy
God in heaven before the general resurrection ?
A. Yes ; this is visibly the doctrine of St. Paul, 2 Cor. v.
1. ' For we know, that if our earthly house of this tabernacle
were dissolved, we have a building of God, a house not made
with hands, eternal in the heavens.' Ver. 6 and 7- Therefore
we are always confident, knowing that whilst we are at home
in the body, we are absent from the Lord ; (for we walk by
faith, and not by sight) we are confident, I say, and willing

THE CATHOLIC CHRISTIAN, &c. 185
rather to be absent from the body ; and to be present with
the Lord. Where he visibly supposes, that the souls ofthe
saints, when let loose from their bodies by death, enter into
the eternal tabernacles, are present with the Lord, and enjoy
his sight. The same thing he supposes, Philip, i. 23, 24. ' 1
am in a strait betwixt two, having a desire to depart, and to
be with Christ ; which is far better. Nevertheless to abide in
the flesh is more needful for you.'

CHAPTER XXV.
Of the Devotion of Catholics to the blessed Virgin Mary ;
of her perpetual Virginity ; of the Beads, Rosary, and
Angelus Domini.
Q. "O^HAT is the meaning of the great respect and devo-
» ™ tion of Catholics to the blessed Virgin Mary ?
A. It is grounded, 1st, upon her great dignity of Mother of
God, and the close relation which she has thereby to Jesus
Christ her Son ; for how is it possible to love and honour
Christ with our whole heart, and not value and love his bless
ed Mother ?
2dly, It is grounded upon that super-eminent grace which
was bestowed upon her to prepare her for that dignity ; upon
account of which she was saluted by the angel Gabriel, St.
Luke i. 28. ' full of grace,' (which the Protestants, who are
no great friends to this ever-blessed Virgin, have chosen rather
to translate highly favoured ;) and both by the angel and by
St. Elizabeth. St. Luke i. 42, she is styled, ' Blessed among
women.' 3dly, It is grounded upon her extraordinary sanctity ; for
if she was full of grace before she conceived in her womb the
fountain of all grace, to what a degree of sanctity of grace
must she have arrived during so many years as she lived af
terwards ? especially since she bore nine months in her womb
fhe author of all sanctity, and had him thirty years under the
roof, ever contemplating him and his heavenly mysteries, St.
Luke ii. 19 and 51 ; and on her part never making any re
sistance to the affluence ofhis graces ever flowing in upon her
happy soul.
4th!y, It is grounded upon that super-eminent degree of
heavenly glory, with which God has now honoured her, in
proportion to her grace and sanctity here upon earth, and the
great interest she has with her blessed Son, and through him
with his heavenly Father.
Q2

186 THE CATHOLIC CHRISTIAN, &c.
Q. Is there any thing in scripture that insinuates this great
devotion, that should be in all ages to this blessed Virgin ?
A. Yes, it was foretold by herself in her Canticle, St. Luke
i. 48. ' Behold from henceforth all generations shall call me
blessed.' Q. Do you then allow divine honour or worship to the
ilessed Virgin Mary ?
A. No, certainly; the Church in this, as in all other things,
keeps the golden mean between the two extremes : she con
demns those that refuse to honour this blessed Mother of God;
but those much more that would give her divine worship. She
thinks no honour that can be given to any pure creature too
great for this blessed Virgin : but as she knows that there is
an infinite distance still between her and God, she is far from
offering sacrifice to her, or paying her any worship that be
longs to God alone. And whatever honour she gives the Mo
ther, she refers it to the glory of the Son, as the chief motive
and end of all her devotions.
Q But why do you call the blessed Virgin the Mother of
God? A. Because she is truly the Mother of Jesus Christ, who is
true God and true man, and consequently she is truly the Mo
ther of God ; not by being Mother ofthe Divinity, but by be
ing Mother of him, who in one and the same Person, is both
God and man. Hence she is called bv St. Elizabeth, Luke i.
' The Mother of my Lord.'
Q. Why does the Church in her hymns and anthems style
the blessed Virgin, Mother of grace, and Mother of mercy.
A. Because she is the Mother of him who is the fountain of
all grace and mercy ; and is both most willing by reason of
her super-eminent charity, and most able by her great interest
with her Son to obtain grace and mercy for us.
Q. And why is she styled the queen of heaven, or the queen
of angels and saints ?
A. Because she is the Mother of the King of Heaven, and
the greatest of all the saints.
Q. What then do you think of those that presume to say
she was no more than any other woman ; nor ought to have
any. regard or honour paid to her ?
A. Such as these have very little regard to Jesus Christ,
whose Mother they treat with such contempt.
Q. And what do you think of the opinion of those that
say, she had children by St. Joseph, after the birth of our Sa--
viour ?
A. This was a heresy condemned by the Church near four-
teen hundred years ago, as contrary to apostolical tradition^
nd to the very Creed of the Apostles, which styles her Vir-

THE CATHOLIC CHRISTIAN, &c. 187
gin. And that indeed she had determined by vow never to
know man, the holy fathers gather from her words to the
angel, St. Luke i. 34. ' How shall this be, for I know not
man?' Q. Who then were they that are called in the scripture the
brethren of our Saviour ?
A. They are named by St. Mark vi. 3. James and Joses
or Joseph, and Jude, and Simon or Simeon : these were the
sons of Mary, the wife of Cleophas, whom the gospel calls the
sister, that is, the near kinswoman of the blessed Virgin, and
therefore her sons are called our Saviour's brethren, according
to the usual scripture phrase, by which those that are near
a-kin are called brothers and sisters.
If you ask me how I prove that Mary the wife of Cleophas
was mother to James and Joses, &c. I prove it evidently by com
paring the gospels together : St. Matthew chap, xxvii. ver. 56.
acquaints us, that amongst the women who had followed our
Saviour from Galilee ministering to him, and who were pre
sent at his death, were Mary Magdalene, and Mary the mo-'
ther of James and Joses, &c. which same thing is attested by
St. Mark chap. xv. ver. 40. Now St. John xix. 25. expressly
informs us, that this Mary, who stood by the cross, was sister
to the blessed Virgin, and wife of Cleophas : so that James,
Joses, &c. as it is manifest from the gospel, were not chil
dren of our Lady, but of our kinswoman Mary, the wife of
Cleophas. Q. But why then is our Saviour called her first-born, St.
Matt. i. 25. and St. Luke ii. 7.
A. It is a Hebrew phrase, not signifying that any were
born after him, but that no one was born before him.
Q. And why is it said of St. Joseph, St. Matt. i. 25, ' that
he knew her not till she had brought forth,' &c.
A. This also was said according to a propriety of speech
amongst the Hebrews, to signify what was not done before
without meddling with the question what was done after : this
latter being foreign to the great point which the Evangelist
had then in view, which was to assure us that Christ was born
of a virgin. We have examples ofthe like expressions in the
Old Testament ; as when, Psalm cix. (alias ex.) it is said,
' The Lord said to my Lord, sit thou on my right hand till I
make my enemies thy footstool.' Will he therefore cease to
sit at the right hand of his Father, after his enemies are made
his footstool ; no certainly.
Q. What is the common address which ftie Church makes
to the blessed Virgin Mary ?
A. The angelical salutation of the Hail Maty : a great part
of which is taken out of the gospel, St. Luke i. 26, and 42 ;

183 THE CATHOLIC CHRISTIAN, &c.
and the other part is added by the Church to beg the prayers
of the blessed Virgin for us sinners.
Q. Why do Catholics so often repeat the Hail Mary ?
A. To commemorate the Incarnation of the Son of God ;
to honour his blessed Mother, and to desire her prayers.
Q. What is the meaning of the Beads ?
A. It is a devotion consisting of a certain number of Our
Fathers, and Hail Marys, directed for the obtaining of bless
ings from God, through the prayers and intercessions of our
Lady. Q. But is it not highly absurd, that according to the com
mon way of saying the Beads, there, are repeated ten Hail
Marys for one Our Father ?
A. It would be absurd indeed, and blasphemous too, if the
meaning of this were to signify that the blessed Virgin is either
more powerful or more merciful than her Son ; or that we
have a greater confidence in her than in him : but we are far
from any such notions.
Q. Why then is the Hail Mary repeated so much oftener in
the Beads than the Lord's Prayer ?
A. Because the Beads being a devotion particularly insti
tuted to commemorate the Incarnation of Christ, and to honour
him in his blessed Mother, it was thought proper to repeat so
much the oftener that prayer which is particularly adapted to
these ends. In the mean time it may be proper to take no
tice, 1st, That if in the Beads there be ten Hail Marys said
for one Our Father ; in the Mass and Office of the Church al
most all the prayers are directed to God alone. 2dly, That
every Hail Mary, both by the nature of the prayer, and the
intention ofthe Church, is directed more to the honour ofthe
Son than of the Mother ; as well because the Church, in ho
nouring the Mother, has principally in view the honour of
the Son ; as also because this prayer particularly relates to the
Incarnation of Christ ; and if withal it begs the prayers ofthe
blessed Virgin, it is plain that he is more honoured to whom
we desire she should address her prayers, then she, whom we
only desire to pray for us.
To which, if we add, that her prayers are ten times better
and more acceptable to God than ours, it will appear no ways
absurd that we should frequently desire her prayers. For as
to the repetition ofthe same prayer, it is what is recommended
to us by the example of our Lord, St. Matt. xxvi. 42, 44, &c.
and has nothing of absurdity in it.
Q. What is the meaning of the Rosary ?
A. The Rosary is a method of saying the Beads, so as to
meditate upon the Incarnation, Passion, and Resurrection of
Christ. And it is divided into three parts, each part consist-

THE CATHOLIC CHRISTIAN, &c. 189
ing of five Mysteries, to be contemplated during the repeating
of five decads or tens upon the Beads. The first five are call
ed the five joyful Mysteries : viz. the Annunciation, when our
Lord was first conceived in his Mother's womb; the Visita
tion, when the blessed Virgin visited her kinswoman St. Eli
zabeth, and by her was declared blessed among Women, &c.
the Nativity of our Lord ; his Presentation in the Temple, to
gether with the Purification ofthe blessed Virgin ; and his be
ing found in the Temple in the midst of the Doctors, &c. The
five next are called the dolorus or sorrowful Mysteries, as hav
ing relation to the Passion of Christ ; and are his Prayer and
Agony in the garden ; his being scourged at the Pillar ; his
Crowning with Thorns ; his Carriage of the Cross ; and his
Crucifixion and Death : the five last are called the five glori
ous Mysteries, viz. the Resurrection of our Lord; his Ascen
sion into Heaven; the Coming of the Holy Ghost; the As
sumption of the blessed Virgin ; and her Coronation ; toge
ther with the eternal Glory of the Saints in the Kingdom of
Heaven. Q. What is the meaning of giving three tolls with the bells
every morning, noon, and night, in all Catholic countries?
A. This is to remind the faithful of the great mystery of
the Incarnation of the Son of God ; and it is the practice of
all good Christians, when they hear these bells, to perform the
devotion which we call the Angelus Domifti.
Q. What is this devotion, and in what manner is it per
formed ?
A. The bell tolls three times, with a short space between
each time. At the first toll we say, ' The Angel ofthe Lord
declared to Mary, and she conceived of the Holy Ghost ;'
then we say the Hail Mary, &c. At the second toll we say,
' Behold the hand-maid ofthe Lord, be it done to me according
to thy word,' Hail Mary, &c. At the third toll we say,
'And the Word was made flesh, and dwelt amongst us;'
Hail Mary, &c. Then we conclude with the following
prayer. Pour forth, we beseech thee, O Lord, thy grace into our
hearts, that we, to whom the Incarnation of Christ thy Son
was made known by the message of an angel, may by his
passion and cross be brought to the glory of his resurrection.
Through the same Christ our Lord, Amen.
This devotion is used in all Catholic countries, apd is called
the Angelus Domini, from the first words, the Angel of the
Lord, &c.

190 THE CATHOLIC CHRISTIAN, &u
CHAPTER XXVI.
Ofthe Use and Veneration of Relics in the Catholic Church.
Q. T/¥7"HAT do you mean by Relics ?
" A. The dead bodies or bones of the saints we
call Relics ; as also whatever other things have belonged to
them in their mortal life.
Q. And what is the doctrine and practice ofthe Church
with regard to these things ?
A. We keep such things as these with a religious respect
and veneration for the sake of those to whom they have be
longed, but principally for the sake of him to whom the saints
themselves belonged ; that is, for the greater glory of God,
who is glorious in his saints, and to whom is referred all the
honour that is given to his saints.
Q. What reasons has the Church for showing this respect
to the dead bodies or bones of the saints ?
A. 1st, Because they have been the victims and the living
temples of God, in which his divine Majesty has in a particu
lar manner inhabited, and which he has sanctified by his pre
sence and grace : tmd therefore, if God required of Moses
Exod. iii. 5. and of Joshua, Josh. v. 15. to loose their shoes
from off their feet, in respect to the ground on which they
stood, as being rendered holy by his presence, or that of his
angels, we must conclude, that it is agreeable to his divine
Majesty that we should testify the like honour to that venera
ble earth ofthe bodies of his saints, which he in such an extra
ordinary manner has sanctified, by abiding in them as in his
temples. 2dly, We know that the bodies of the saints are pre-ordain
ed to a happy resurrection and eternal glory, and upon this
account also deserve our respect.
3dly, The bodies and other relics of the saints have been,
and are daily the instruments of the power of God, for the
working of innumerable miracles, which God, who is truth
and sanctity itself, would never have effected, if it had not
been agreeable to him that we should honour and respect
these precious remnants of his servants.
4thly, The relics and shrines of the martyrs and other
saints serve very much to encourage the faithful to an imita
tion of their virtues, and to help to raise their souls from the
love of things present, to the love of things eternal.

THE CATHOLIC CHRISTIAN, ke. 191
Q. Did the primitive Christians show this respect to the
relics of the saints ?
A. Yes : nothing is more evident from all kind of monu
ments of antiquity, than that the veneration of the relics of
the saints is one of the most ancient things in Christianity.
The learned Church Historian, Eusebius, 1. 7- c. 19. relates
that St James' chair was kept with great veneration by the
Christians of Jerusalem, from the Apostles, time till the days
in which the historian wrote, that is, till the beginning of the
fourth century. The acts of the martyrdom of St. Ignatius,
bishop of Antioch, disciple of the Apostles, who suffered at
Rome, anno 107, written by the Christians who accompanied
him to Rome, bear record, that his holy relics were carried to
Antioch by the Christians, and left to that Church as an ines
timable treasure. The Christians of Smyrna, in the account
that they give ofthe martyrdom of their holy bishop St. Poly
carp, disciple of the Apostles, inform us, that the faithful car
ried away his relics, which they valued more than gold and
precious stones, Euseb. hist. 1. 4, c. 15. And that this vene
ration of relics was approved by all the most holy and most
learned bishops and doctors ofthe Church, and condemned by
none but infidels and heretics, such as Julian the Apostate, Eu-
nomius, and Vigilantius, nmy be seen in the writings of the
holy fathers. See St. Basil, in Ps. 115. t 1. p. 274. Homil.
5. inMartyrem Julittam, p. 217- Horn. 20 in 40. Martyres,
p. 479, St. Gregory Nyssen, Orat. de S. Theodoro Martyre,
t. 3. St. Gregory Nazianzen, Orat. 3. in Julianum,t. 1. p. 76,
77, St. Cyril of Jerusalem, Catech. 18. St John Chrysostom,
ad Pap. Ant. Horn. 40, 47, 59, 1. contra Gentiles, Horn. 26.
in 2 Cor. 2, &c. St. Ambrose, Epist. 22. St. Hierome. 1. ad
versus Vigilantium. St Augustine, 1. 9- Confess, c. 7. Serm.
92. de Diversis, 1. 22. of the City of God, c. 8. Epist 103,
Theodoret, 1. 8. contra Graecos, &c. To pass over many
others, who all agree in approving this practice; and all or
most of them bear record, that God also has approved it by
innumerable miracles.
Q. But have you any instance in scripture of miracles
wrought by the bones of God's saints, or other things belong
ing to them? -
A. Yes; we read 2 (alias 4) Kings xiii. 21. of a deau
man raised to life by the touch of the bones of the prophet
Elisha, and Acts xix. 12. 'that from the body of Paul were
brought unto the sick, handkerchiefs or aprons, and the dis
eases departed from them, and the evil spirits went out of
them.' Q. But does not Christ reprehend the Scribes and Phari-

192 THE CATHOLIC CHRISTIAN, &c.
sees for building up and adorning the sepulchres of the pro.
phets, St. Matt, xxiii. 29, 30, 31 ?
A. He does not reprehend them for the action, which in
itself -vas good, but for their wicked dispositions ; inasmuch
as, whilst they should seem to honour tlie prophets, and there-
- by obtain the favour of the people, they sought all the while
to fill up the measure of their fathers, by persecuting unto the
death the Lord of prophets.
Q. What kind of honour does the Catholic Church allow
to relics ?
A. An inferior and relative honour, as to things belonging
to God's saints ;* but by no means divine honour.
Q. But are not candles allowed to burn before them ? and
are they not sometimes fumed with incense?
A. These are honours indeed, but such as we may give to
one another; as in effect we incense in the Church both cler
gy and people, and burn candles to our princes upon occa
sions of joy : for since these honours are no ways appropria
ted to God either by the nature of the things in themselves,
or by any divine ordinance, why may not the Church of God
allow them to the relics of the saints ? not as divine honours,
but as tokens of our love and respect to them ; of our joy for
the triumphs of Christ in his saints, and as emblems of their
eternal life, light, and glory.
Q. Does not this practice of the veneration of relics expose
the faithful to the danger of idolatry and superstition, by ho
nouring false relics ?
A. No. 1st, Because the Church of God, by her public
canons and her zealous pastors, takes what care she can to
prevent such impostures. 2dly, Because, if by the wicked
ness of men it should sometimes happen that the faithful
should be imposed upon in this regard, so far as to honour a
false relic for a true one, there would be neither any idolatry
nor superstition in the case, but a mistake, on their part, inno
cent, as when a charitable Christian relieves an impostor or
a hypocrite, innocently believing him to be a real object of
charity. Q. But if the Church has so much zeal against false relics,
how comes she to tolerate them in so many cases, as when di
vers Churches pretend to possess the body of the same saint,
for some or other of these must be false relics ?
A. You are too hasty in concluding that these must needs
be false relics, 1st, Because it often happens, that some part of
the body of a saint is in one place, and some part in another, in
which case both places claim the body of such a saint, and
though they really possess only a part of it ; and yet neither
the one nor the other is therefore to be charged with honour-

THE CATHOLIC CHRISTIAN, &c 193
ing false relics. 2dly, Many of the saints and martyrs have
borne the same names, and hence it easily happens, that relics,
which indeed belong to one saint, are attributed to another of
the same name. 3dly, There have been many ancient mar
tyrs, whose names at present are not known, whose relics ne
vertheless have been all along honoured by the Church : now
it was easy that the ignorance of some, or the vanity of others,
might attribute to them the names of other saints : so that these
may be true relics, notwithstanding they do not all belong to
the saints to whom they are attributed.
Q. What is the meaning of making pilgrimages to the
shrines or other memorials of the saints ?
A. To honour God in his saints, to excite devotion by the
sight of those places sanctified by these heavenly pledges,
and to obtain graces and blessings of God by the prayers of
the saints : for though God be every where, and his bounty
and mercy be not confined to any particular place, yet the
experience of all past ages convinces us, that it is his holy will
and pleasure to bestow his favours more plentifully, and to
show more frequent and miraculous effects of his power and
goodness in some places than in others, see St. Augustine,
epist. 137-
Q. Have not Catholics a more than ordinary veneration
for the wood of the cross, the nails, thorns, and other instru
ments of Christ's passion ?
A. Yes, they have, because these things have so close a re
lation to the passion of Christ, by which we were redeemed,
and have been sanctified by the blood of our Redeemer.
R

»*» THE CATHOLIC CHRISTIAN, &c
CHAPTER XXVII.
Of the use of Pictures and Images in the Catholic Church.
Q. What is the doctrine of the church with regard to pic
tures or images of Christ and his saints ?
A. 1st, That it is good to keep thein and retain them, and
to have them in churches, not only for ornament, and for the
instruction of the ignorant, but for the honour and remem
brance of Christ and his saints, and for to help to raise our
thoughts and hearts to heavenly things. 2dly, That there is
a relative honour due to them, by reason of the persons whom
they represent. See the second council of Nice, Act. 7- and
the council of Trent, Sess. 25.
Q. Does the catholic church give divine worship to the pic
tures or images of Christ or his saints ?
A. No, by no means : the second council of Nice, in the
7th Action or Session, has expressly declared, that divine
worship is not to be given - them ; to which the council of
Trent, in the 25th Session, has added, that we " are not to be
lieve that there is any divinity or power in them for which
they are to be worshipped : and that we are not to pray to
them, nor put our trust or confidence in them."
Q. But does not the first (or second) commandment abso
lutely forbid the making of any image, or the likeness of any
thing in heaven, earth, or sea ?
A. No : it only forbids the making of idols, that is, of
such images as are made for gods, and are worshipped as
'such ; or in which a divinity or divine virtue and power is be
lieved to reside. Hence the ancient version ofthe Septuagint
(which is venerable by having been made use of by the apos
tles themselves) renders the words of the commandment thus,
" thou shalt not make to thyself an idol," &c. And that
God does not absolutely forbid the making of the likeness of
any thing, is not only the general belief of all christians, who
carry about with them without scruple the likeness of their
kings in the current coin of their respective countries, but is
visible from scripture, wherein God commanded the making
of two cherubims of beaten gold, to be placed over the ark of
the covenant in the very sanctuary, Exod. xxv. 18, 19, 20,
21. and in like manner commanded the making of the brazen
serpent, for the healing of those who were bit by the fiery
serpents, Numb. xxi. 8. 9. which serpent was an emblem of
Christ, St John iii. 14. 15.

THE CATHOLIC CHRISTIAN, &c. 195
Q. But at least does not God forbid by this commandment
all honour or reverence to pictures or images ?
A. He forbids all honour or reverence to idols or Image
Gods, but not the relative honour which catholics show to the
pictures of Christ and his saints, for the sake of the persons
represented by them, for it is visible, that the same images
which by diis commandment are forbid to be honoured, are also
by the express words of the commandment, forbid to be made.
Now, few or no christians suppose that the pictures of Christ
or his saints are forbid to be made ; therefore the}- cannot
infer from this commandment, that they are forbid to be ho
noured, since this commandment does not speak of them at all,
but only of idols or images set up to be worshipped for gods.
Q. What then do you mean by this relative honour, which
you allow to the pictures of Christ and his saints ?
A. By a relative honour I mean an honour which is given
to a thing, not for any intrinsic excellence or dignity in the
thing itself, but only for the relation which it has to something
else, which it represents or brings to our remembrance ; as
when christians bow to the name of Jesus, which is an image
or remembrance of our saviour to the ear as the crucifix is to
the eye.
Q. Have you any instances of this kind of relative honour
allowed by protestants ?
A. Yes : in the honour they give to the name of Jesus, to
their churches, to the altar, to the bible, to the symbols of
bread and wine in the sacrament, to the king's chair, &c. Such
also was the honour wliich the Jews gave to the ark and
cherub ims, to the sanctuary, &c. and which Moses and Joshua
gave to tlie land on which they stood, as being holy ground,
Exod. iii. 5. Josh. v. 15.
Q. How do you prove that there is a relative honour due
to the images or pictures of Christ and his saints ?
A. Because it is evidently agreeable, as well to nature and
reason, as to piety and rehgion, to express our esteem and af
fection for those whom we honour and love, by setting a value
upon all things that belong to them, or have any relation to
them. Thus good christians, that love <jod with their whole
hearts, honour all things that are dedicated to his service, or
that are memorials of him, or have a relation to him ; as his
temples, his altars, his name, his word, his sacraments, the
sacred vessels, &c. And thus it is that we honour the effigies
of Christ, of his blessed Mother, and of the saints, as memo
rials and representations of them, and as helps to raise our
thoughts to them. And is it not thus that a loyal subject, a
dutiful child, a loving friend, value the pictures of their kinss*

196 THE CATHOLIC CHRISTIAN, &c.
father, or friend ? And would not these very men that makes
no scruple of abusing the image of Christ, severely punish such
us would abuse the image of the king ?
Q. Do youthen allow of worshipping God by an image?
A. If you mean by worshipping God by an image, the
raising up our hearts to God, by or upon occasion of the sight
ofthe picture or image; or the referring to Jesus Christ and
to his worship whatever honour or respect we show to his pic
ture or image ; there can be no reason to disallow the wor
shipping of God by a picture or image. But if worshipping
God by an image be so understood, as if the divinity in some
particular manner resided in the image ; or some virtue or
power, for which it should be worshipped or trusted in ; or as
if our worship or prayers were believed to be more accepta
ble to God and to have more influence upon him, when offer
ed or presented by or through any such image ; such kind ol
worshipping God by an image is not only not allowed but
condemned by the Catholic Church. See the Council of
Trent, Sess. 25.
Q. What means then the blessing of crucifixes or other
images, if no virtue or power be believed to reside in them af
ter they are blessed ?
The Church, blesses all things that are used about the altar ;
not .by way of imparting to them any intrinsic power or vir
tue, but by way of dedicating them to the divine service, and
begging God's blessing for those that make use of them ; so
that whatever advantage may be supposed in the use of them
after they are blessed more than before, is wholly to be attri
buted to the prayers ofthe Church.
Q. But are there not certain images to which great miracles
are attributed ; therefore Catholics must believe that in these
at least there is some divinity, virtue, or power ?
A. There have been many instances of undoubted miracles
wrought by God in the Churches of the blessed Virgin and
, other saints, in favour of those that have sought their prayers
and intercession before the pictures of images. But these mi
racles are not to be attributed to any divinity or power in the
image, but to the Almighty power of God, moved to work
these wonders by the prayers of the saints, and bearing testi
mony thereby to the faith of his Church, and showing his ap
probation of her religious practices.
Q. What do you think ofthe images or pictures of God the
Father, or of the blessed Trinity ?
A. I think that no corporeal image can bear a resemblance
with the Divinity ; and consequently that it would be unlaw
ful to pretend to make any such likeness or resemblance. But
where no such resemblance is pretended, I do not take it to be

THE CATHOLIC CHRISTIAN, Sic. 197
more unlawful to paint God the Father under the figure of a
venerable man, because he was so represented in the vision of
Daniel, chap. vii. ver. 9. than it is to paint the Holy Ghost
under the figure of a dove, because he appeared so when Christ
was. baptized, St. Matt. iii. 16.
Q. What do you think of the charge of idolatry layed to
the Church by some of her adversaries, upon account of the
use and veneration of images ?
A. I think that nothing could be more visibly unjust than
such a charge. Since idolatry is giving divine honour and
service to an idol, or false God : which is far from being the
case of the Catholic Church. We acknowledge one only
true and living God, in three persons, Father, and Son, and
Holy Ghost : to him alone do we offer sacrifice or any other
divine honours. Him alone do we adore in spirit and truth.
Whatever else in heaven 'or on earth we religiously honour,
we hononr for his sake, and for the relation it has to him.
And as for the worship of idols or false gods it has been ba
nished out of the world by the labours and preaching of our
Church alone : so far are we from abetting idolatry.
Q. What then do you think of the parallel which some
would make between the Heathen and Catholic worship ?
A. I think that it is infinitely unjust and unreasonable, as
must appear to any unprejudiced mind by the following ro
marks. 1st, Catholics adore and offer sacrifice to one only true and
living God : the Heathens adored and offered sacrifices to
many false gods.
2dly, The supreme object of Catholic worship is the sacred
Tiinity blessed for evermore : the supreme object of the Hea
then worship was the sun, or some other part of God's crea
tion ; or else some wicked man, or more wicked devil. For
Heathen idolatry, according to the Apostle, Rom. i. 2d,
' changed the truth of God into a lie, and worshipping and
serving the creature more than the Creator, who is blessed for
ever.' The sun and his symbol, the fire, was of old the sove
reign god of the Persians ; as he was of late of the inhabit
ants of Peru : the same was worshipped as their chief god by
the Phoenicians under the name of Baal ; by the Ammonites
under the name of Moloch ; by the Moabites under the name
j>f Chamos ; by the Accaronites under the name of Belzebub ;
by those of Gaza, under the name of Mamas, &c. according
to Vossius, Selden, and the whole nation of the critics, alleged
by the Protestant doctor Parker, test. p. 97- Him they call
ed the king of heaven ; as they called the moon or Astarte
the queen of heaven. Of like nature was the sovereign object
of the worship of the Egyptians, viz. Ammon the ram, and
R 2

198 THE CATHOLIC CHRISTIAN, &c
Osyris the bull, which are the two first signs of the Zodiac,
and were worshipped as symbols ofthe sun, according to doc
tor Parker, Ibidem. The chief god of the Grecians and Hea
then Romans, was Jupiter, who was originally a king that
reigned in Crete ; as the wiser Heathens have acknowledged.
He was not esteemed^eternal by any of them ; but the sun of
Saturn, that is, of time; and by much posterior to heaven and
earth. As for his idols and oracles, he who gave answers
thereby was no God, but an arch devil, as Christians have ever
believed. 3dly, Catholics honour, though not with any part of divine
worship, the angels and saints of God, as belonging to him,
and as truly worthy of honour, upon account ofthe excellent
gifts of grace and glory received from him : but they ask no
thing of them but what they know must come from God's
hands ; and therefore their usual address to them is, Pray for
us. The Heathens not only give the sovereign worship of ado
ration and sacrifice to their inferior deities, but looked upon them
in many respects independent of their chief god (whilst they
made him, himself independent upon fate) and accordingly
they addressed themselves to them not as intercessors (for in
the whole Heathen theology we shall scarce find an Ora pro
nobis) but as distributers of blessings and gifts to men, accord
ing to their different offices and powers.
4thly, Those whom the Catholics honour with an inferior
veneration for God's sake, are indeed the ministers and ser
vants of the one true God. The inferior deities of the Hea
thens were wicked wretches, such as Mars, Bacchus, Hercules,
Venus, &c. or rather devils, as we learn from many texts of
scripture. See Levit. xvii. 7- Deuter. xxxi. 17- Ps. cvi. 37-
1 Cor. x. 20.
5thly, As to images ; not to speak of the immense distance
between the objects represented by Catholics and by Heathens,
it is certain that the Heathens, at least the generality Of
them, believed the very idols to be gods ; for which see Gen.
xxii. 30, 32, Exod. xx. 23, Levit. xix. 4. Judges xviii. 24.
2 Kings xvii. 29, and xix. 18. Isai. xliv. 17. Jerem. ii. 26,27.
Acts xix. 26. And as for those who would seem to be more
refined in their notion and worship, they believed at least that
the idols by consecration became the bodies of their gods, the
places of their peculiar residence, the symbols of their pre
sence, and the seats of their power. And accordingly these,
as well as the others, offered prayers and sacrifice to the idols,
and gave them the names of the deities which they worship
ped in them. Now we neither believe our images to be gods,
nor to be the bodies of God, nor the peculiar places of his re
sidence, nor symbols of his presence, nor to have any power

THE CATHOLIC CHRISTIAN, ke. 199
or virtue in them ; nor do we put our trust in them, or pray
to them, or offer sacrifice or other divine honours to them.
Therefore there is no similitude between the Heathen wor
ship and ours.
As for the Jewish worship of the golden calf in the wilder
ness, and afterwards of the calves of Jeroboam at Bethel and
Dan, which some are willing to extenuate, as if they did not
take these images to be gods, but thereby only meant to wor
ship the God of Israel, the Scripture gives us a quite different
account; witness these texts, Exod. xxxii. 8. ' They have
made them a molten calf, and have worshipped it, and have
sacrificed thereunto, and said, these be thy gods, O Israel,
which have brought thee up out of the land of Egypt' Ver.
31. 'They have made them gods of gold.' Psalm cvi. (alias
cv.) 19, 20, 21. 'They made a calf in Horeb, and worshipped
the molten image : they changed their glory (their God) into
the similitude of an ox that eateth grass : they forgot God
their Saviour, which had done great things in Egypt,' Acts
vii. 39, 40, 41. 'To whom our fathers would not obey, but
thrust him from them, and in their hearts turned back again into
Egypt, saying to Aaron, make us gods to go before us.-- 
And they made a calf in those days, and offered sacrifice to
the idol, and rejoiced in the works of their own 'hands. Then
God turned and gave them up to worship the host of heaven.'
And ofthe calves of Jeroboam, 1 Kings xii. 28. 'He made
two calves of gold and said unto them — Behold thy gods, O
Israel, who brought thee up out ofthe land of Egypt;' and
ver. 32. ' He sacrificed to the calves that he had 'made,' And
1 Kings xiv. 9. ' He is accused by the prophet Abijah, to
have gone and made him other gods and molten images,' and
'to have cast the Lord behind his back.' 2 Chron. xi. 15.
' He ordained him priest for the high places, and for the devils,
and for the calves which he had made.' 2 Chron. xiii. 8.
' There are with you golden calves, which Jeroboam made
unto you for gods.' Ver. 9- 'Have ye not cast out the
priest, &c. and made you priests after the manner ofthe na
tions  -of them that be no gods.' Ver. 10. 'But as for us,
the Lord is our God.'
But if any one will be contentious and maintain that these
idolatrous Israelites intended to worship in these calves, not
the Egyptian Oysiris, nor any other false divinity, but the
God of Israel, because Aaron (who made the calf against his
will by compulsion of the people) seems to give it the proper
name of the God of Israel, Exod. xxxiii. 5. ' To-morrow is a
feast to the Lord.' Supposing this to be true, their worship
would still have been idolatrous, and these calves properly
idols ; because they believed Las is manifest from the texts

SCO THE CATHOLIC CHRISTIAN, &c.
above quoted) these very calves to be gods ; or, if you will
have it so, to be the Lord of Israel ; or, at least, that the di
vinity had upon their dedication insinuated itself into them ;
and accordingly they gave divine praises and offered sacrifice
to them. Now to believe any image to be God, orto imagine
any divinity, power, or virtue in it, for which it is to be wor
shipped, or to offer sacrifice to an image, is an idolatrous wor
ship, and cannot be excused, however the image be pretended
by its worshippers to represent the true God.
Q. Is there not in one ofthe Church hymns, and in one pf
the anthems of the Roman Breviary, a prayer fo the cross ?
How then do you maintain that the Catholic Church does not
attribute any power to images, nor prays to thera ?
A. The prayer you speak of is not directed to the wood of
the cross, but Christ crucified, by a figure of speech, as when
St. Paul says, Gal. vi. 14. That he glories in the cross of Ju-
sus Christ.

THE CATHOLIC CHRISTIAN, &c. 201

CHAPTER XXVIII.
Of Exorcisms, and Benedictions, or Blessings of Creatures
in tiie Catholic Church, andof the Use of Holy Water.
Q. T/f/"HAT do you mean by Exorcism ?
» * A. The rites and prayers instituted by the Church
for the casting out devils, or restraining them from hurting
persons, disquieting places, or abusing any of God's creatures
to our harm.
Q. Has Christ given his Church any such power over the
devils ?
A. Yes, he has : see St. Matt. x. 1 ; St. Mark iii. 13 ; St.
Luke ix. 1 ; ' where this power was given to the Apostles ;
and to the seventy-two Disciples.' St Luke x. 19 ; ' and two
other believers.' St. Mark xvi. 17. And that this power was
not to die with the Apostles, nor to cease after the Apostolic
age, we learn from the perpetual practice of the Church and
the experience of all ages.
Q. What is the meaning of blessing so many things in the
Catholic Church ?
A. We bless Churches, and other places set aside for divine
service ; altars, chalices, vestments, &c. by way of devoting
them to holy uses. We bless our meats and other inanimate
things which God has given us for our use, that we may use
them in moderation, in a manner agreeable to God's institu
tion ; that they may be serviceable to us, and that the devil
may have no power to abuse them to our prejudice. We bless
candles, salt, water, &c. by way of begging of God that such
as religiously use them may obtain his blessing, &c.
Q. But does it not favout superstition to attribute any
virtue to such inanimate things as blessed candles, Holy Wa
ter, Agnus Dei's, &c.
A. It is no superstition to look for a good effect from the
prayers ofthe Church of God; and it is in virtue of these
prayers that we hope for benefit from these things, when used
with faith, and daily experience shows that our hopes are not
vain. Q. What do you mean by Agnus Dei's ?
A. Wax stamped with the image of the Lamb of God bless
ed by the Pope with solemn prayers, and anointed with the
holy chrism.
Q. What warrant have you in scripture for blessing inani
mate things ?

202 THE CATHOLIC CHRISTIAN, &c.
A. 1 Tim. iv. 4, 5. ' Every creature of God is good, and
nothing to be refused, if it be received with thanksgiving : for
it is sanctified by the word of God in prayer.'
Q. Why does the Church make use of the sign ofthe cross
ti all her blessings and consecrations ?
A. To signify that all our good must come through Christ
crucified. Q. What do you mean by Holy Water ?
A. Water sanctified by the word of God and prayer.
Q. What is the use of Holy Water ?
A. It is blessed by the Church in solemn prayers, to beg
God's protection and blessing upon those that use it, and in
particular that they may be defended from all the powers of
darkness. Q. Is the use of Holy Water very ancient in the Church
ofGod?_ A. It is very ancient, since it is mentioned in the Apostoli
cal Constitutions, 1. 8. c. 29- And as for the English nation
in particular, it is visible from the epistles of St. Gregory the
Great, 1. 9. epist. 71. 'that we received it together with our
Christianity.' - Q. Have the holy fathers and ancient Church Writers left
upon record any miracles done by Holy Water ?
A. Yes, they have ; more particularly upon those occasions
when it has been used against magical enchantments and the
power of the devil. See instances in St. Epiphanius, Haer.
30. in St. Hierome, in the Life of St. Hilarion, in Theo
doret, 1. 5. Histor. Eccl. c. 21. in Palladius Histor. Laus. c.
6, &c. Q. What is the order and manner of blessing Holy Wa
ter? A. 1st, The priest signs himself with the sign of the cross,
saying, ' Our help is in the name of the Lord,' Ans. ' Who
made heaven and earth.' Then he proceeds to the blessing
of the salt which is to be mingled with the water, saying,
The Exorcism ofthe Salt.
I Exorcise thee, O creature of salt, by the living «$? God,
by the true •*!>• God, by the holy ¦<$? God ; by that God, who
by the prophet Elisha commanded thee to be cast into the
water to cure its barrenness, that thou mayest by this exorcism
be made beneficial to the faithful, and become to all them that
make use of thee healthful both to soul and body, and that in
what place soever thou wilt be sprinkled, all illusions and
wickedness and crafty tviles of Satan may be chased away
and depart from that place ; and every unclean spirit com-

THE CATHOLIC CHRISTIAN, &c. 203
manded in his name, who is to come to judge the living and
the dead, and the world by fire. Amen.
Let us pray.
0 Almighty and everlasting God, we most humbly implore
thy infinite mercy that thou wouldest vouchsafe by thy piety
to bless <J» and to sanctify <|» this thy creature of salt, which
thou hast given for the use of mankind : that it may be to all
that take it for the health of mind and body ; and that what
ever shall be touched or sprinkled with it, may be free from
all uncleanness, and from all assaults of wicked spirits, through
our Lord Jesus Christ, &c.
After this the Priest proceeds to the blessing of the water, as
follows.
I Exorcise thee, O creature of water, in the name of God
«J» the Father Almighty, and in the name of Jesus Christ «$»•
his Son our Lord, and in the virtue of the Holy <|» Ghost
that thou mayest by this exorcism have power to chase away
all the power of the enemy ; that thou mayest be enabled to
cast him out and put him to flight with all his apostate angels,
by the virtue of the same Jesus Christ our Lord, who is to
come to judge the hving and the dead, and the world by fire,
Amen. Let us pray.
0 God, who for the benefit of mankind hast made use o-
the element of water in the greatest sacr;. ments, mercifully hea.
our prayers and impart the virtue of thy blessing «$? to this
element, prepared by many kinds of purifications ; that this
thy creature made use of in thy mysteries may receive the ef
fect of thy divine grace for the chasing away devils and curing
diseases; andtJiat whosoever shall be sprinkled with this wa
ter in the houses or the places of the faithful, may be free
from all uncleanness, and delivered from evil ; let no pestilen
tial spirit reside there, no infectious air; let all the snares of
the hidden enemy fly away ; and may whatever envies the
safety or repose of the inhabitants of that place be put to
flight by the sprinkling of this water, that the welfare which
we seek by the invocation of thy holy name may be de
fended from all sorts of assaults. Through our Lord Jesus
Christ, &c.

204 THE CATHOLIC CHRISTIAN, &c
Then fhe Priest mingles the salt with the water, saying,
May this salt and water be mixed together in the name of
the Father, ••£•• and ofthe Son, <$» and ofthe Holy «f» Ghost
Amen. V. Lord be with you.
jR. And with thy spirit Let us pray.
O God, the author of invincible power, King of an empire
that cannot be overcome, and for ever magnificently triumph
ant ; who restrainest the forces of the adversary, who defeat-
est the fury of the roaring enemy, who mightily conquerest
his malicious wiles ; we pray and beseech thee, O Lord, with
dread and humility, to regard with a favourable countenance
this creature of salt and water, to enlighten it with thy bounty,
and to sanctify it with the dew of thy fatherly goodness, that
wheresoever it shall be sprinkled all annoyance of the unclean
spirit may depart, and all fear of the venomous serpent may
be chased away, through the invocation of thy holy name ;
and that the presence ofthe Holy Ghost may be every where
with us, who seek thy mercy. Through our Lord Jesus
Christ, who with thee and the same Holy Ghost liveth and
reigneth one God, for ever and ever. Amen.
The Blessing being ended, the Priest sprinkles himself and
the people with the water, saying,
Anthem. 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.
Psalm. Have mercy on me, O God, according to thy
great mercy, &c.
Glory be to the Father.
After which he repeats the Anthem, ' Thou shalt sprinkle,'
&c. Then returning to the altar, he says,
V. O Lord show us thy mercy.
R. And give us thy salvation.
V. O Lord hear my prayer.
R. And let my cry come to thee.
V. The Lord be with you.
R. And with thy spirit

THE CATHOLIC CHRISTIAN, &a
Let us pray.
Hear us, O holy Lord, Almighty Father, everlasting God,
and vouchsafe to send thy holy angel from heaven to guard,
cherishjiprotect, visit, and defend, all that dwell in this habita
tion. Through Christ our Lord. Amen.

©<©TOMTO=

The Preface. fagl.
Chapter L
Of the Sign ofthe Cross  .......21
Chapter II.
Ofthe Sacrament of Baptism ---------- -23
Chapter III.
Ofthe Ceremonies of Baptism, and of the Manner of admi
nistering this Sacrament in the Catholic Church - - - 28
Chapter IV.
Ofthe Sacrament of Confirmation, and of the Manner of ad
ministering it --------------- 34
Chapter V.
Of the Sacrament of the Eucharist -----.--.-39
Section I.
The first Proof of the real Presence from the Words of Christ at
the first Institution of this blessed Sacrament - - - - 40
Section II.
The second Proof of the real Presence, from St. John vi. 51,
&c. - - -  46
Section III.
Other Proofs of the real Presence of Christ's Body and Blood
in the Blessed Sacrament -----------50
Section IV.
Transubstantiation proved; Objections answered - .... 56
Section V.
Ofthe Bread and 'Wine made use of in this Sacrament - - - 61
Section VI.
Of Communion in one Kind .--.--•-...-63

CONTENTS
Pagi.
Section VII.
Of the Manner of administering this blessed Sacrament; of
Devotion before and after Communion ; of the Obliga
tion of receiving it, and of its Effects -------66
Section VIII.
Ofthe Worship of Christ in this Sacrament : Where also of Benedic
tions and Processions ------------72
Chapter VI.
Of tie Sacrifice of the Mass  - . . '/£
Chapter. VII.
Of hearing Mass; where also of the Order and Ceremonies of
the Mass, and the Devotion proper for that Time - - - 80
Chapter VIII.
Ofthe saying Mass in Latin ---------..-93
Chapter IX.
Of the Sacrament of Penance: of Confession, and the Prepa
ration for it : Of Absolution, &c --------96
Chapter X.
Of Indulgences and Jubilees ----, ....... 105
Chapter XI.
Ofthe Sacrament of Extreme Unction --.--... HO
Chapter XII.
The Order ofthe Recommendation of a Soul that is just de
parting  ....-113
Chapter XIII.
Ofthe Office for the Burial ofthe Dead  117
Chapter XIV.
Of Prayers for the Dead, and of Purgatory ------- *20
Chapter XV.
Of the Sacrament of Holy Orders ----------128
Chapter XVI.
Of the Superiority of Bishops, and of the Supremacy of tno
Pope  128
Chapter XVII.
Of Arc Celibacy of the Clergy  .--13a
Chapter XVIII.'
Of Religious Orders and Confraternities -..--..-141

CONTENTS. Pan
Chapter XIX.
Of the Sacrament of Matrimony, and of the Nuptial Bene*
diction --------------... 149
Chapter XX.
Of the Churching of Women after Childbearing ' ..... 155
Chapter XXI.
" Of the Fasts of the Catholic Church ---.....-158
Section I.
Of Fasting and Abstinence in general. --....... {j.
Section II.
Of the Fast of Lent  .1(3
Section III.
Of other Days of Fasting and Abstinence in the Catholic
Church ----.----,.---... 166
Chapter XXII.
Of the Church Office, or the Canonical Hours of Prayer in
the Catholic Church ---------... 167
Chapter XXIII
Of the Festivals of the Catholic Church : where also of the
Holy Week, and the Ceremonies thereof ..... 170
Chapter XXIV.
Ofthe Invocation of Angels and Saints ---..--• 178
Chapter XXV.
Of the Devotion of Catholics to the blessed Virgin Mary'; of
her perpetual Virginity; ofthe Beads, Rosary, and An
gelus Domini ---------..--.- 185
Chapter XXVI.
Ofthe Use and Veneration of Relics in the Catholic Church - 190
Chapter XXVII.
Of the Use of Pictures and Images in the Catholic Church • 195
Chapter XXVIII.
Of Exorcisms and Benedictions or Blessings cf Creatures in
the Catholic Church, and of the Use of Holy Water • • 201

YALE UNIVERSITY LIBRARY

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