great error, that secured the transfer of the greater part of the land and wealth of Europe into the hands of the clergy and gave them almost unlimited power over the people.
Withholding the Cup from the Laity.
The Romish Church admits that this is contrary to the original institution of the ordinance, and to the usage of the primitive Church. It is defended, (1.) On the ground that the cup is un- necessary to the completeness of the sacrament. The blood is in the body ; he therefore who receives the latter receives the former. And as the whole Christ, as to his body, soul, and divinity is not only in each species, but in every particle of both, he who re- ceives the consecrated bread receives the whole Christ, and de- rives all the benefit from communing, the sacrament is capable of affording. (2.) That there is great danger in passing the cup from one communicant to another that a portion of its contents should be spilt ; and as the cup after consecration contains the real blood of Christ, its falling to the ground and being trod- den under foot, is a profanation, by every means to be avoided. (3.) The Church did not of its own motion introduce this innova- tion. It was introduced and had become general, before the Church saw fit, for sufficient reasons, to interfere and change a custom into a law.
The LoroVs Supper as a Sacrifice.
On this subject the Church of Rome teaches, according to the Council of Trent, —
" 1. Si quis dixerit, in missa non offerri Deo verum, et proprium sacrificium ; aut quod offerri non sit aliud, quam nobis Christum ad manducandum dari ; anathema sit.
" 2. Si quis dixerit, illis verbis, « Hoc facite in meam com- memorafcionem ; ' Christum non instituisse Apostolos sacerdotes ; aut non ordinasse, ut ipsi, aliique sacerdotes offerent corpus, et sanguinem suum ; anathema sit.
" 3. Si quis dixerit, missse sacrificium tantum esse laudis, et gratiarum actionis, aut nudum commemorationem sacrificii in cruce peracti, non autem propitiatorium ; vel soli prodesse su- menti ; neque pro vivis, et defunctis, pro peccatis, poenis, satis- factionibus, et aliis necessitatibus offerri debere ; anathema sit.
"4. Si quis dixerit, blasphemiam irrogari sanctissimo Christi sacrificio, in cruce peracto, per missae sacrificium ; aut illi per hoc derogari ; anathema sit.
" 5. Si quis dixerit, imposturam esse, missas celebrare in hono-
686 PART HI. Ch. XX. —the means of grace.
rem sanctorum, et pro illorum intercessione, apud Deum obtinenda, sicut ecclesia intendit ; anathema sit.
"6. Si quis dixerit, canones missae errores continere, ideoque abrogandum ; anathema sit.
" 7. Si quis dixerit, caeremonias, vestes, et externa signa, quibus in missarum celebratione ecclesia catholica utitur, irritabula im- pietatis esse, magis quam officia pietatis ; anathema sit.
" 8. Si quis dixerit, missas, in quibus solus sacerdos sacra- mentaliter communicat, illicitas esse, ideoque abrogandas ; anathe- ma sit.
" 9. Si quis dixerit, ecclesiae Romanaa ritum, quo summissa voce pars canonis, et verba consecrationis proferuntur, damnandum esse ; aut lingua tantum vulgari missam celebrari debere ; aut aquam non miscendam esse vino in calice offerendo, eo quod sit contra Christi institutionem ; anathema sit." l
From this it appears, —
1. That, according to the Church of Rome, the eucharist is a real, propitiatory sacrifice, for the expiation of sin, for reconcilia- tion with God, and for securing providential and gracious bless- ings from his hands.
2. That what is offered is Christ, his body, soul, and divinity, all which are present under the form of bread and wine. The sacrifice of the mass is the same, therefore, as the sacrifice of the cross; the former being a constant repetition of the latter. " Unum itaque et idem sacrificium esse fatemur, et haberi debet, quod in missa peragitur, et quod in cruce oblatum est : quemad- modum una est et eadem hostia Christus, videlicet Dominus noster, qui se ipsum in ara crucis semel tantummodo cruentum immo- lavit. Neque enim cruenta, et incruenta hostia, duae sunt hostiae, sed una tantum, cujus sacrificium, postquam Dominus ita prae- cepit, 4 Hoc facite in meam commemorationem,' in eucharistia quotidie instauratur." 2
3. As the sacrifice is the same, so also is the priest. Christ offered Himself once on the cross, and He offers Himself daily in the mass. " Sed unus etiam atque idem sacerdos est Christus dominus, nam ministri, qui sacrificium faciunt, non suam, sed Christi personam suscipiunt, cum ejus corpus et sanguinem con- ficiunt, id quod et ipsius consecrationis verbis ostenditur, neque enim sacerdos inquit, Hoc est corpus Christi, sed, ' Hoc est corpus meum : ' personam videlicet Christi domini gerens, panis, et vini
1 Sess. xxii. canones; Streitwolf, vol. i. pp. 81, 82.
9 Catechismus Romanus, par. n. cap. iv. qusest. 60 [Ixxxii. 76], Ibid. p. 359.