The belief that, by the transmutation, Christ was present in the Eucharist, gave rise to the custom of worshipping the elevated host, by prostration; concerning which, Honorius III. published an ordinance A. D. 1217. It being admitted that, entire Christ was contained under each form, that of bread as well as that of wine, would naturally lead to the thought that, either of them was sufficient, without the other. It therefore became customary, after the host had been for some time immersed in the wine, to withhold the cup from the laity. This practice, which was approved by Robert Pulleyn, and defended by Alexander Hales, Bonaventura and Thomas Aquinas, in a little time obtained general currency in the church. And when James of Misa, in the fifteenth century, restored the use of the cup, at Prague, the Council of Constance, A. D. 1415, rejected this innovation; and ordained, that the priests should receive the Eucharist under both forms, but the laity under one form only. The Council of Basle, however, found it necessary, A. D. 1436, to allow the restless Hussites the use of the cup; yet with this explanation, that the church has power, to prescribe the manner in which the Eucharist shall be received. Notices. De Adoratione Eucharistiae Libri II; auctore Petro Boileau; Lutet. 1685. 8vo. Joan. Guil. de Lith, Disquisitio theologica et histor. de adoratione panis consecrati et interdictione calicis in Eucharistia; edita a Joan. Car. de Lith; Suobaci 1753. 8vo. Jo. And. Schmid, Commentt. de fatis calicis eucharistici in ecclesia Romana; Helmst. 1708. Spittler's History of the eucharistical cup; (in German,) Lemgo 1780. 8vo. SEC. 147. Of the Mass. The hypothesis, that the Eucharist is a sacrifice, by which the sacrifice of Christ is renewed, and that it imparts peculiar efficacy to the prayers, that are offered in connexion with it; came down from the preceding period. The Romish Canon of the Mass, though differently modified, was introduced into various Latin churches. Silent Masses, and Masses for the dead, began to appear, at the commencement of this period; and although they at first met with opposition, they became very general; being favored especially by the increasing prevalence of a belief in Purgatory. Thus was formed the belief, that the Mass averts evils of all sorts, and procures various divine blessings; and that the Eucharist, whether participated by the person, or not, is efficacious in his behalf and these Masses became a prolific source of income to the clergy. The scholastic doctors, as Lombard and Thomas, touch upon this subject but slightly. Innocent III. established the Canon of the Mass, in the Lateran Council of A. D. 1215. All those sects, which opposed the prevailing church, and particularly John Wicklif, rejected the doctrine of the Mass. Notices. Ge. Calixti Diss. de pontificio Missae sacraficio; Francf. 1644. Ejusd. Exercitatio de Missis solitariis ; Helmst. 1647. J. Fr. Buddei Diss. de origine missae pontificiae;-in his Miscell. Sacra. Jenae 1727. T. I. p. 1. SEC. 148. The sacrament of Penance. The doctrine concerning Penance, grew out of the ideas of the ancient church, and especially of Augustine, respecting sins before and after baptism; and out of the modifications, which the original church discipline had undergone. Hildebert of Tours, (Opp. p. 324,) mentions three parts of penance; namely, contrition of heart, confession with the lips, and satisfaction in deeds; all which have been traced back to certain passages in the writings of John Chrysostom and Augustine. These penitential acts, prescribed appropriately for the excommunicated, were transferred, by the Scholastics and the Canonists, to sinning christians in general. They considered Penance as the medium, by which the remission of the guilt and eternal punishment-but not the temporal punishment of sins conimitted subsequently to baptism, was to be sought for and obtained: and this idea gave both the matter and the form of the sacrament. It was required, that persons should confess their sins, not only to God, but also to a priest; and that they should make the satisfaction, prescribed to them; in which a distinction was made, between attrition and contrition. Satisfaction was made to consist, in fasting, prayer, and alms; to which pilgrimages and flagellations were subjoined. The absolution of the priest, was considered as a judicial act. Gratian and Lombard, however, leave it undecided, whether confession to a priest were necessary. Innocent the Third, procured for this doctrine a full establishment in the church. Notices. Concil. Lateran; Canon XXI. Omnis utriusque sexus fidelis, postquam ad annos discretionis pervenerit, omnia sua solus peccata confiteatur fideliter, saltem semel in anno, proprio sacerdoti et iniunctam sibi poenitentiam studeat pro viribus implere, suscipiens reverenter ad minus in Pascha eucharistiae sacramentum; nisi forte de consilio proprii sacerdotis ob aliquam rationabilem causam ad tempus ab ejus perceptione duxerit abstinendum; alioquin et vivens ab ingressu ecclesiae arceatur et moriens christiana careat sepultura.-Si quis autem alieno sacerdoti voluerit iusta de causa sua confiteri pec. cata, licentiam prius postulet et obtineat a proprio sacerdote, cum aliter ille ipse non possit solvere vel ligare. Sacerdos autem sit discretus et cautus--diligenter inquirens et peccatoris circumstantiam et peccati, per quas prudenter intelligat, quale illi consilium debeat exhibere et cuiusmodi remedium adhibere, diversis experimentis utendo ad sanandum aegrotum. Caveat autem omnino, ne verbo vel signo vel alio quovis modo prodat aliquatenus péccatorem, sed si prudentiori consilio indiguerit, illud absque ulla expressione personae caute requirat ; quoniam qui peccatum in poenitentiali indicio sibi detectum praesumserit revelare, non solum a sacerdotali officio deponendum decernimus, verum etiam ad agendam poenitentiam perpetuam in arctum monasterium detrudendum. Jo. Launoii, explicata ecclesiae traditio circa canonem Concilii Lateranensis: Omnis utriusque sexus-in his Opp. T. I. P. I. p. 244. Jo. Dallaei, de poenis et satisfactionibus humanis, Libri VII; Amst. 1649. 4to. Ejusd. de sacramentali s. auriculari confessione Latinorum, Disputatio; Genev. 1661. 4to. Comp. Natalis Alexandri Disputatio polemica de Confess. sacrament.-in his Hist. Eccles. T. VII. De la frequente communion, ou les sentimens des pères, des papes et des conciles touchant l'usage des sacramens de penitence et de l'eucharistie ;-exposés par Antoine Arnaud, 10me ed. à Lyon 1703. 8vo. De la penitence publique et de la préparation à la communion-par D. Petau, 3d ed. Paris 1645. 4to. La tradition de l'Eglise sur le sujet de la penitence et de la communion;-par Ant. Arnaud. Par. 1634. 5th ed. 1700, 8vo. Historia confessionis auricularis; autore Jac. Boileau. Paris 1684. Compare. Jo. Guil. Jani, Animadv. ad Historiam confess. auric.Diss. II. Vitenb. 1716. Jac. Hottinger, Biga exercitatt. histor. theol. de Poenitentia tum antiquioris tum Romanae ecclesiae; Tig. 1706. Commentarius historicus, de disciplina ecclesiae in administratione sacramenti poenitentiae; authore Jo. Morin. Antw. 1682. Fol. SEC. 149. Remission of satisfaction. Indulgences. It had before been practiced, to curtail, and under special circumstances wholly to remit, the penance enjoined by the church. Afterwards, a commutation was admitted, in regard to the various kinds of penance. But it was not until the commencement of the Crusades, that the Popes conferred plenary indulgences. These were again resorted to, in the wars against heretics; and by Boniface VII. they were conferred, at the Romish Jubilee A. D. 1300; and at length, they were published in various countries by the Papal envoys. To justify this species of indulgences, Alexander Hales invented. the theory of a treasure of good works, embracing both the merits of the saints, and the infinite merit of Christ, the efficacy of which, extended not only to the temporal punishments of the present life, but likewise to those of Purgatory; and the disposal of this accumulated treasure, he supposed, was intrusted by Christ to the church. Albert the Great and Thomas Aquinas perfected this theory; and it was solemnly confirmed by the Pope, Clement VI. A. D. 1349. And yet, in the bosom of the Romish church, there were voices raised against the mischief of indulgences. Notices. De remissione peccatorum et indulgentiarum origine;-in L. A. Muratori, Antiquitatt. Italiae medii aevi; T. V. p. 709. Lettres historiques et dogmatiques, sur les Jubilés et les indulgences; par Charles Chais; à la Haye 1751. 3 vol. 8vo. Ern. Aug. Bertling, Instruction concerning the Papal Ju- SEC. 150. Sacrament of Extreme Uunction. The ancient custom, introduced by the very Apostles, of anointing the sick, with accompanying prayers, continued among christians, although in the earlier ages few traces of it are to be found; but no definite form of the transaction, was introduced. Subsequent to the ninth century, this anointment was called a sacrament; and it was assumed, that it ought not to be repeated; which, Ivo of Chartres, in particular, zealously maintained. But Peter Lombard defended the repetition of it; and the whole church afterwards followed him. The effect of |