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ites, 573: Marcarentes, Cogcars. Ophites, Cantes, Aliites, Theodocians, Melchizedeckians. Noeans. Origesians, Samosaterims. Terram, &c. ko, yet they were known in the chuch as dfering in same non-essentials; but they were so few in number, compared with the great body of the church, that it would be improper to call them sects. It would only be a waste of time and paper, to introduce their variations: they may be seen in the writings of the Christian fathers.

THE ROMAN CATHOLIC CHURCH

Has been called the Latin Church, not only because the service is read in Latin, but because, about the time when the Roman empire had arrived at the zenith of its greatness, the Christian religion had made so rapid a progress in the empire, that Paganism had become the sport of the people. Tertullian observes, in his apology for the Christians, "Your public bodies, your senate, your armies, are all Christians: we have left you only your priests and your temples." For this reason it was, that Constantine afterwards embraced Christianity: the empire became Christian, and the service was administered in Latin, which was the vulgar tongue. The supreme head is the pope; the next in order, as dignitaries, are the cardinals; but they have not any authority in the hierarchy, or government of the church; it rests with the pontiff in council.

The members are bound to believe that "this church is always one, by all its members professing one faith, in one communion, under one chief pastor, succeeding the apostle Peter, to whom Christ committed his flock."

They believe that "with this church, the scriptures, both of the Old and New Testament, were deposited by the apostles. That she is, in her pastors, the guardian and interpreter of them. That these scriptures, thus interpreted, together with the traditions of the apostles, are to be received and admitted by all christians for the rule of their faith and practice."

That there are seven sacraments, instituted by Christ in this church, which are instrumental causes of divine grace in the soul, viz. Baptism, by which they are made children of God, and washed from sin.

Confirmation, by which they receive the Holy Ghost, by the imposition of the hands of the priest.

The Eucharist, which feeds and nourishes the soul with the REAL body and blood of Christ, REALLY present, under the forms of bread and wine, or under either of them.

Penance, by which penitent sinners are absolved from their sins, in virtue of the commission given by Christ to his ministers.

Extreme unction, which wipes away the relics of sin, and arms the soul with the grace of God, in the time of sickness.

Holy Orders, by which the ministers of God are consecrated.

Matrimony, which is a sacred sign of the indissoluble union of Christ with his church.

They believe that at the sacrifice of the mass, the real body of Christ is offered, that he is "here both priest and victim, representing in person his death and passion to his Father. That in this sacrament he is verily and indeed present, that here is his body and blood, soul and divinity." That there is no difference between the offering of the mass, and the offering of the cross, but in

the manner of the offering, as Christ offered himself upon the cross, as really to shed his blood and die for us; whereas now, he does not really shed his blood nor die any more; and therefore this is called an unbloody sacrifice, and that of the cross a bloody sacrifice.

They administer the sacrament to the people in one kind only, in the form of a wafer, under the appearance of bread, but the priest receives in both kinds. At the consecration of the bread, he pronounces the words, 'hoc est enim corpus meum,' this is truly my body. And at the consecration of the wine, he pronounces the words, 'hic est enim calix sanguinis mei,' this is truly my blood.

They are taught to believe the import and application of the following words, and by an act of faith to pronounce them at the altar :-- "I most firmly believe, that in this holy sacrament thou art present verily and indeed; that here is thy body and blood, thy soul and thy divinity; I believe that thou, my Saviour, true God, and true man, art really here; that here thou communicatest thyself to us. This is confirmed in their Instructions, and Devotions for Communion, p. 241. "The person that is to receive the blessed sacrament must be also fasting, at least from midnight, by the command of the church, and by a most ancient and apostolical tradition, ordaining, that in reverence to so great a sacrament, nothing should enter into the body of a christian before the body of Christ. Hence, if through inadvertence, or otherwise, a person has taken any thing, though never so little, after twelve o'clock at night, he must by no means receive that day." Thus they believe, that at the consecration of the elements, when the priest has pronounced the words, this is truly my body, the bread is truly and unequivocally changed, into the literal flesh of Christ; and that when he has pronounced the words

this is truly my blood, the wine is truly and without any figure changed into the literal blood of Christ: That when the priest holds up the bread, and pronounces the words, 'Ecce Agnus ille Dei, qui tollit peccatum mundi,' behold the Lamb of God, that taketh away the sins of the world, they verily profess to believe, that the bread is the Lamb of God, without any figure of speech whatever; and when the priest gives it to the people, they are thus taught:

"At the time of your receiving, let your head be erect; take up the towel and hold it before you, your mouth opened moderately wide, and your tongue a little advanced, so as to rest upon your under lip, that the priest may conveniently convey the blessed sacrament into your mouth; which being done, shut your mouth, let the sacred host moisten a little upon your tongue, and then swallow it down as soon as you can, and afterwards abstain awhile from spitting. If the host should chance to stick to the roof of your mouth, be not disturbed, neither must you put your finger into your mouth to remove it, but gently and quietly remove it with your tongue."

When I was writing on this subject, I had some doubts whether they did not mean that this change was figuratively to be understood by faith; and I waited on their priests to gain as plain a definition as possible. They informed me that their belief was perfectly consistent with what was said in their manual; that they believed, when the priest pronounced the words at the consecration, the bread was as literally the flesh of Christ, as the flesh on my bones was flesh; and that the wine was as literally the blood of Christ, as the blood in my veins was blood.

They believe that the angels, and particularly those who are recorded in their calendar of saints, have a pe

and

culiar interest with God to intercede in their favour; therefore, in what they call the confiteor, they thus pray to them:

"I confess to Almighty God, to blessed Mary ever virgin, to blessed Michael the archangel, to blessed John the baptist, to the holy apostles, Peter and Paul, and to all the saints, that I have sinned exceedingly in thought, word, and deed, through my fault, through my most grievous fault: therefore I beseech thee, blessed Mary, ever virgin, the blessed Michael the archangel, the blessed John the baptist, the holy apostles, Peter and Paul, and all the saints, to pray to the Lord God for me; may the Almighty God have mercy on me, and forgive me my sins, and bring me to everlasting life, amen, May the almighty and merciful Lord give me pardon, absolution, and remission of all my sin, amen.”

When they implore the prayers of the Virgin Mary and of the saints, they say this prayer:

"O all ye blessed angels and saints of God, who see him face to face, whom I here receive under these humble veils; and thou most especially, ever blessed Virgin, mother of this same God and Saviour, in whose sacred womb he was conceived and borne for nine months; I most humbly beg the assistance of your prayers and intercession, that I may in such manner receive him here, in this place of banishment, as to be brought one day to enjoy him with you in our true country, and there to praise him and love him forever."

In one of their litanies, which they call the litany of our Lady of Loretto, they sing as an anthem, the following; "We fly to thy patronage, O holy Mother of God; despise not our petitions in our necessities, but deliver us from all dangers. O ever glorious and blessed Virgin.

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