III. After this formal declaration, in respect to the two authorities, which the Council of Trent thus proposes to employ, in confirmation of Doctrines (in confirmandis dogmatibus,) it follows of course, that these are the authorities, which are produced in the subsequent Decrees. Hence we find, that the Decree, which passed in the very next Session relating to Original Sin, is prefaced by an appeal both to Scripture and Tradition. Again, in the sixth Session, the Decree relating to Justification is represented as founded on the unwritten Word, no less than on the written word. For the authority, to which reference is made, is so described, that it must at least include Tradition. It is described as a doctrine, quam Sol justitiæ Christus Jesus, "fidei nostræ auctor et consummator, docuit, Apostoli "tradiderunt, et Catholica Ecclesia, Spiritu sancto suggerente, perpetuo retinuit "" Now this exactly accords with the description of the Doctrina tradita. The Preface to the Canons of the seventh Session has again an appeal to the Scripturarum doctrina, and the Apostolicæ traditiones". Now the Canons of this Session relate to the seven Sacraments, where the aid of Tradition is certainly re the Roman Catechism, it is still worthy of notice, because an abstract of it was published in London in 1809. ' With Permission,' as stated on the title-page. Now in the second chapter entitled, Faith expounded,' we find the following question and answer, Q. Are all these points of Faith written in the Holy Bible? A. Many are there clearly expressed; and some are only delivered by the living voice of the faithful, and are called apostolical traditions. 13 Ib. p. L. quired 14. In the eighth, ninth, tenth, eleventh, and twelfth Sessions, no article of Faith was taken into consideration. At length in the thirteenth Session, which was holden on the 11th of October 1551, a Decree was made on the Sacrament of the Lord's Supper, entitled, Decretum de sanctissimo Eucharistiæ sacramento.' In the preface to this Decree, the Church of Rome professes to deliver the doctrine, which the Catholic Church, instructed by "our Lord Jesus Christ himself, and by his Apostles, "and taught by the Holy Spirit daily suggesting "to them all truth, has always preserved, and will preserve to the end of the world "." This description exactly agrees with Tradition, as a Rule of Faith: but Scripture is not mentioned there, at least not by name. Nor is it omitted without reason. For the fourth and fifth chapters of that Decree relate to Transubstantiation and the Worshipping of the Host. Now Transubstantiation is there described to be, "the conversion of the whole substance of the "bread into the substance of the body of Christ, and "of the whole substance of the wine into the sub"stance of his blood "6" And the first Canon annexed to this Decree uses the term corpus et sanguis uná cum anima, also the term totus 15 Doctrinam tradens, quam semper Catholica Ecclesia, ab ipso Jesu Christo Domino nostro et ejus Apostolis erudita, atque a Spiritu sancto, illi omnem veritatem indies suggerente, edocta, retinuit, et ad finem usque sæculi conservabit. Ib. p. lxxi. 16 Hæc Synodus declarat, per consecrationem panis et vini, conversionem fieri totius substantiæ panis in substantiam corporis Christi, Domini nostri, et totius substantiæ vini in substantiam sanguinis ejus. Ib. p. lxxiv. Christus "7. Hence the Church of Rome, in conformity with this notion, requires an actual worshiping of the Host. For the fifth Chapter of this Decree is entitled not merely De veneratione huic sanctissimo sacramento exhibendâ, but De Cultu, et veneratione huic sanctissimo Sacramento exhibenda. Even that high degree of worship, which is paid to God himself, is pronounced to be the worship due. "The first Canon, annexed to this Decree, is as follows. Si quis negaverit in sanctissimæ Eucharistiæ Sacramento contineri vere, realiter, et substantialiter, corpus et sanguinem una cum animâ, et divinitate Domini nostri Jesu Christi, ac proinde totum Christum; sed dixerit tantummodo esse in eo, ut in signo vel figurâ, aut virtute, anathema sit. Ib. p. lxxvii. If any doubt remained about the real meaning of Transubstantiation, this Canon would remove it. The declaration made in the Decree itself, that the whole substance of the bread and wine was changed into Christ's body and blood, implies indeed of itself that, after the consecration, there can remain nothing whatever of the bread and wine: or the change, cannot have been a total change, which is there positively asserted. But the canon says further, that what is there after consecration is totus Christus, and that Christ is not there merely under a sign or figure, (in signo vel figurâ.) But Bossuet, in his "Exposition of the Doctrine of the Catholic “Church.” Ch. ix. where he explains the Doctrine of the Eucharist, speaks of the body and blood of Christ as being, "wrapped up, as it were, under another appearance;” he further observes, (p. 61.) that "the sign, which naturally represents a "thing, receives often the name of that thing, because it is, as it 6C were, the nature of it to excite that idea ;" and he applies this observation by adding, that "when in establishing a sign, that of it"self has no sort of relation to the thing signified, for instance, a "morsel of bread to signify the body of a man, it gets the name of "that thing without any previous explanation, &c." Now if, according to the Decree and the Canon, the change of substance is total, insomuch that after consecration, the "whole Christ" be there, and not a representation of him by a sign or figure, the Exposition of Bossuet is hardly reconcileable with the Council of Trent. to the Host 1. And the reason for thus worshipping the Host is assigned in the following words, "We "believe, that the very same God is there present, "whom the eternal Father sent into the world, and "said, Let all the angels worship him "9.” The fourteenth Session relates to the doctrines of Penance and Extreme Unction. Now for both of these doctrines appeal is made, as well to Scripture, as to Tradition. But, we have here a proof of that tutelage, or rather vassalage, described at the end of the preceding Chapter.-Something like the Doctrine to be proved, or some supposed obscure intimation of it, is sought in the words of Scripture. And then, through the light of Tradition, this obscure intimation becomes at once a clear, and comprehensive account of the doctrine to be proved. Thus, in favour of Extreme Unction appeal is made to the fifth Chapter of the Epistle of St. James, where something being said about anointing with oil in the name of the Lord, the Decree says, of the words used by St. James, " quibus verbis (ut ex Apostolicâ "traditione per manus acceptâ Ecclesia didicit) "docet materiam, formam, proprium ministrum et effectum hujus salutaris Sacramenti "." Hence the oil is explained, as oil blessed by a Bishop; 20 18 The words of the Decree itself are, "Nullus itaque dubi"tandi locus relinquitur, quin omnes Christi fideles, pro more in "Catholicâ Ecclesiâ semper recepto, Latriæ cultum, qui vero "Deo debetur, huic sanctissimo sacramento in veneratione ex"hibeant," Ib. p. lxxiiii. 19 Illum eundem Deum præsentem in eo adesse credimus, quem Pater æternus introducens in orbem terrarum, diçit, Et adorent eum omnes Angeli Dei. Ib. p. lxxiiii. Ib. P. the form to be used is explained to be, "Per istam unctionem," &c. Now of this commentary thus imposed by Tradition, there is not a trace in the text: and we here see in what manner the text of Scripture is put to the torture, and made to speak whatever it may appear good, that Tradition should make it speak.-A similar mode is adopted to prove the doctrine of Penance. The word μETAVOETE used by John the Baptist, in the third chapter of St. Matthew, which signifies simply Repent, is found by the light of Tradition to mean Do Penance.' Hence μETVOETTE is so translated in the Rhemish Testament, which is the English version used by the Romanists in this country; and this translation is accompanied by the following Note on the word Penance.' "Which word, according to "the use of the Scriptures and the Holy Fathers, "does not only signify repentance and amendment "of life, but also punishing past sins, by fasting, and "such like penitential exercises." Eleven more Sessions were holden by this Council, which continued till the year 1564, when its Decrees and Canons were published by Papal authority. But, as the twenty-second, and the twentyfifth, are those which chiefly relate to our present Inquiry (indeed some of them were mere decrees of prorogation) it will be sufficient to notice the Decrees of the twenty-fifth, with a proper reference to the twenty-second. The Decrees passed in the twenty-fifth relate, to Purgatory, Indulgences, the Relics of Saints, and the Invocation of Saints. The Decree relating to Purgatory begins as follows. "Since the Catholic Church, instructed |