Transubstantiation.—This doctrine declares that, when the words of consecration have been pronounced over the Eucharist, the bread and wine are actually transformed into the body and blood, the soul and divinity of Christ. This monstrous notion was wholly unknown to the Christians of the first four centuries. In the eleventh century, it was held that the body of Christ was actually present, without directly affirming in what manner. It was not until the thirteenth century (A.D. 1215) that the change of the bread and wine became an acknowledged doctrine, by the Fourth Lateran Council.
This doctrine contradicts the conception of a miracle, which consists in a visible supernatural change. It contradicts the physical conception of body, which is, that body is local, and of course cannot be in two places at once; but the body of Christ is in Heaven. It also contradicts Scripture, which pronounces that the taking of the bread and wine would be wholly profitless, but by the accompanying operation of the Holy Spirit acting on the faithful partaker of the Sacrament; the language of Christ being—"The flesh profiteth nothing. The words that I speak to you, they are spirit." The whole efficacy is spiritual.
The Mass.—Popery declares that in the Mass is offered continually the actual sacrifice of Christ. This conception arises from Transubstantiation, by which the Host is Christ; and the priest thus continually offering the Host is presumed to sacrifice our Lord, in every instance of the offering!
This doctrine is threefold—that the priest can make God, that flour and water can be God, and that the wafer, which is still but flour and water to the senses, is the Christ of whom it is declared in Scripture that, "having suffered once for all for the sins of men, he sat down for ever at the right hand of God." This monstrous doctrine was long disputed, and, though practically adopted, was not confirmed before the Council of Trent, (A.D. 1563.)
The Half-communion.—This doctrine originated also in Transubstantiation. From pronouncing the Eucharist to be actually Christ, scruples arose as to its chances of pollution; and as the wine might be spilt, it became the custom to give only the bread to the laity, in whose mouths it is placed by the priest. But a mutilated sacrament is none. The consequence of this doctrine is, that no Popish layman ever receives the Eucharist, or has received it during the last four hundred years!—most awful and terrible result of human presumption!
Auricular Confession.—By this doctrine, the forgiveness of sin must be preceded by confession to a priest. In contradiction to the whole tenor of Scripture, which declares the forgiveness of sin to depend on sincere prayer for forgiveness, through the atonement of Christ, and on the determination to sin no more: "Come to me all ye that are heavy laden, and I will refresh you."—"Repent ye, and be converted, that your sins may be blotted out."
But Auricular Confession, with its subsequent Absolution, actually increases crime, by disburthening the mind of remorse, and by substituting absolution for repentance. This practice was established, as a portion of the acknowledged system of Rome, scarcely before the thirteenth century.
Purgatory.—This doctrine was unheard of in the first four centuries. It crept in about the seventh century, the period of the chief corruptions of worship. It was not sanctioned by any council until the fifteenth century, (A.D. 1438.) Its first establishment was by the Council of Trent.
This doctrine, which is wholly contradictory to the redemption declared in the Gospel, as resulting from the sufferings of Christ alone; declares that every sinner must be qualified for redemption in part, by undergoing sufferings of his own; that he must be personally punished in Purgatory for his temporal sins, to be purified for Heaven. The doctrine is evidently borrowed from the Heathen ideas of Tartarus. It has not the slightest ground in Scripture, and is totally opposed to the whole spirit and bearing of Christianity.
Indulgences.—This doctrine originated in the combination of Purgatory and Saintship. It held, that the merits of the dead might be applied to the wants of the living; and that these merits, not being required for the redemption of the saints, were preserved in the hands of the Church, to be distributed as remissions from Penance, in the first instance, and in the next, from the terms of suffering in Purgatory. These remissions were sold by Rome under the name of Indulgences, and were given for any and every period. These Indulgences extended from a year to ten thousand years. Instances are recorded of their being extended to thirty thousand years! This was the most lucrative portion of the traffic of Rome. It brought in prodigious sums to the Roman Treasury.