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Of the sacraments.
Of other Points of Catholic Faith.
1. We believe, that there are seven sacraments, or sacred ceremonies, instituted by our Saviour Christ, whereby the merits of his passion are applied to the soul of the worthy receiver.
2. We believe, that when a sinner repents of mental ab- his sins from the bottom of his heart, and acknowsolution. ledges his transgressions to God and his ministers, the dispensers of the mysteries of Christ, resolving to turn from his evil ways, and bring forth fruits worthy of penance; there is then, and no otherwise, an authority left by Christ to absolve such a penitent sinner from his sins: which authority, we believe, Christ gave to his apostles and their successors, the bishops and priests of his church, in those words, when he said, Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven unto them, &c.
faction by penitential works.
3. Though no creature whatsoever can make condign satisfaction, either for the guilt of sin, or the pain eternal due to it; this satisfaction being proper to Christ our Saviour only £; yet penitent sinners, redeemed by Christ, may, as members of Christ, in some measure satisfy by prayer, fast
a 2 Cor. vii. 10.
b Acts, xix. 18.-1 Cor. iv. 1.
© Luke, iii. 8.
d John, xx, 22, 23.-Matt. xviii. 18.
e Tit. iii. 5.
2 Cor. iii. 5.
1. This controverted point is not mentioned in the original edition. It is noticed by Dr. C. in No. 2. Sect. 1.
2. Every catholic believes-fruits worthy of repentance; there is then and not otherwise.
3. Than as joined to and applied with. Dr C.
ing, alms-deeds, and other works of piety, for the temporal pain, which in the order of divine justice sometimes remains due, after the guilt of sin and pains eternal have been remitted. Such penitential works are, notwithstanding, no otherwise satisfactory than as joined and applied to that satisfaction, which Jesus made upon the cross, in virtue of which alone all our good works find a grateful acceptance in the sight of God".
ces are not
4. The guilt of sin, or pain eternal due to it, is Indulgennever remitted by what catholics call indulgences; remission but only such temporal punishments as remain due of sins; but after the guilt is remitted:-these indulgences be- only of caing nothing else than a mitigation or relaxation, penances, upon just causes, of canonical penances, enjoined and temporal puby the pastors of the church on penitent sinners, nishments. according to their several degrees of demerit.— And if abuses or mistakes have been sometimes Abuses committed, in point either of gaining indulgences, herein not through the remissness or ignorance of particular charged on persons, contrary to the ancient custom and dis- the church, cipline of the church; such abuses or mistakes cannot rationally be charged on the church, or rendered matters of derision, in prejudice to her faith and discipline.
5. Catholics hold there is a purgatory; that is There is a to say, a place, or state, where souls departing this purgatory, life, with remission of their sins, as to the eternal where guilt or pain, but yet obnoxious to some temporal souls departing this punishment, of which we have spoken, still remain- life with ing due, or not perfectly freed from the blemish of some blemish, are h 1 Peter, ii. 5. i 1 Cor. v. 3, &c. * 2 Cor. ii. 10. purified.
4. Those indulgences-or relaxation of the canonical penances-abuses and mistakes-cannot reasonably be charged.Dr. C.
some defects' or deordinations, are purged before
Prayers for 6. Catholics also hold, that such souls so detained in purgatory, being the living members of Christ to them. Jesus, are relieved by the prayers and suffrages of their fellow-members here on earth: but where this Superflu- place is; of what nature or quality the pains are; ous ques- how long souls may be there detained; in what purgatory. manner the suffrages made in their behalf are ap
plied; whether by way of satisfaction or interces-
Of the me
7. No man, though just P, can merit either an rit of good increase of sanctity in this life, or eternal glory works in the next, independently on the merits and pasthe merits sion of Christ Jesus: but the good works of a just of Christ.
man proceeding from grace and charity, are so far
8. It is an article of catholic belief, that in the really pre- most holy sacrament of the Eucharist, there is truly sent in the sacrament and really contained the body' of Christ, which was of the Eu- delivered for us; and his blood, which was shed for the remission of sins; the substance of bread and wine being, by the powerful words of Christ,changed into the substance of his blessed body and blood;
1 Matt. xii. 36. m 1 Cor. iii. 15.
2 Maccab. xii. 42, &c.-1 John, v. 16.
» Rev. xxi. 27.
P John, xv. 5.
9 Matt. xvi. 27.-2 Cor. v. 10.-2 Tim. iv. 8.
* Matt. xxvi. 26, &c.—Mark, xiv. 22, &c.-Luke, xxii. 19. &c.-1 Cor. xi. 23, &c.
6. Are questions, which do not appertain to faith. Dr. C.8. It is an article of the catholic faith-by the power of Christ, changed-appearances of bread and wine still re maining. Dr. C.
the species or appearances of bread and wine, by the will of God, remaining as they were. But,
9. Christ is not present in this sacrament, ac- But after a cording to his natural way of existence, or rather supernatuas bodies naturally exist, but in a manner proper to the character of his exalted and glorified body: his presence then is real and substantial, but sacramental; not exposed to the external senses, or obnoxious to corporal contingencies.
10. Neither is the body of Christ, in this holy Whole sacrament, separated from his blood, or his blood Christ in either spe→ from his body, or either of them disjoined from his soul and divinity; but all and whole living Jesus Hence is entirely contained under either species: so that cants whosoever receives under one kind is truly par- under one taker of the whole sacrament; he is not deprived kind, noeither of the body or the blood of Christ. True it prived is, either of the body or blood of Christ11. Our Saviour left unto us his body and blood, under two distinct species, or kinds; in doing of which he instituted not only a sacrament, but also a sacrifice; a commemorative sacrifice, distinctly showing his death and bloody passion, until he come. For as the sacrifice of the cross was performed by a distinct effusion of blood; so is that sacrifice commemorated in that of the altar, by a
■ John, vi. 48, &c.
'Luke, xxii. 19, &c. ☐ 1 Cor. xi. 26.
9. Way of existence, that is, with extension of parts, &c. but in a supernatural manner; one and the same in many places: his presence, therefore, though real and substantial, is sacramental. Dr. C.
10. Or either of them disunited from-under each species— and no ways deprived. Dr. C.
11. Effusion of blood from the body. Dr. C.
Of the sa
crifice of the mass.
distinction of the symbols. Jesus therefore is here given, not only to us, but for us; and the church thereby is enriched with a true, proper, and propitiatory sacrifice, usually termed the mass.
Worship of 12. Catholics renounce all divine worship and images adoration of images and pictures; God alone we wrongfully imposed on worship and adore*; nevertheless we place pictures catholics. in our churches, to reduce our wandering thoughts, and to enliven our memories towards heavenly veneration things. Further, we show a certain respect to the pictures, images of Christ and his saints, beyond what is due to every profane figure; not that we can believe any divinity or virtue to reside in them, for which they ought to be honoured, but because the honour given to pictures is referred to the prototype, or thing represented. In like manner,
due both to
13. There is a kind of honour and respect due to the bible, to the cross, to the name of Jesus, to churches, to the sacraments, &c. as things peculiarly appertaining to God; and to kings, magistrates, and superiors on earth: to whom honour is due, honour may be given, without any derogation to the majesty of God, or that divine worship which is appropriate to him. Moreover,
and other sacred things.
* Luke, iv. 8.
Exod. xxv. 18.-Numb. xxi. 8.-Luke, iii. 22.-Acts, v. 15. Exod. xxv. 18.-Josue, vii. 6.—Phil. ii. 10.-Acts, xix. 12. 1 Pet. ii. 17.-Rom. xiii. 7.
12. And excite our memory-we allow a certain honour to be shown to the images beyond what is due to profane figures. Not that we believe. Dr. C.
13. Also to the glorious saints in heaven, as the friends of God; and to kings-without derogating from the majesty. Dr. C.
John, xii. 26.