DOMINICANS and INQUISITION.
During the period which extends from the year 755 to the reformation by Luther, many strange and novel doctrines were introduced into the church. It would be'altogether improper to call them heresies; for they were either propounded by the pope himself, and de livered from the chair of infallibility, as existing arti cles, or integral parts of the catholic faith ; or they were generated in the schools, and growing into notice, were at length confirmed by the authority of the holy see. Of the doctrines alluded to, there is none more worthy of a place in ecclesiastical history, than that which re lates to the presence of Christ's body and blood in the sacrament of the supper. Even so early as the 11 th century, an opinion began to be entertained, that the bread and wine, when consecrated by the priest, were not mere symbols or representations. In the year 1201, the pope's legate enjoined the people of Cologne to prostrate themselves at the elevation of the host. The eucharist was no longer regarded as a commemorative rite ; it was held to be sacrificial and propitiatory; the consecrated bread was represented as the victim, (hos tia,) the Saviour himself was declared to be actually and substantially present, and to be really offered up to God as a sacrifice for the sins of the world ; and the people were commanded to adore. But lest we should err in giving our account of this monstrous doctrine, let us state it in the language of one of its most zealous defenders: "The bread and wine," says Humbert, in the confession prepared for Berenge•, archbishop of Angers, who had maintained the opposite doctrine, bread and wine, after consecration, are not only a sacrament, but also the real body and blood of Je sus Christ ; and this body and blood arc handled by the priests, and consumed by the faithful, and not in a sacramental sense, but in reality and in truth, as other sensible objects are." This undoubtedly is ad and plain enough. It was regarded as no •e: I objec tion to the doctrine in question, that it contractie Led the senses; it was a mystery, and mysteries, I,y their very nature, are difficult to be understood. Nor was it held sufficient to say, that the body of Christ was in heaven, and that, if we suppose it to be a real body, tangible and visible, it could not retain its qualities of length, breadth, and thickness, and yet be present in many places at the same time. The answer was easy, " we allow that the doctrine is mysterious." The words of Jesus likewise were quoted, as putting an end to the controversy, this is my body, broken for you ; and though these words might have been considered as opposed, and reduced in their signification, by such expressions as the lollo wing: "1 am the door, I ant the true vine, I am the way," Sze. still the doctrine of the real pre
sence was believed, and with certain modifications, not very easy to be discerned and understood, it remains to this hour the doctrine of the Runtish church.
Another of the doctrines which prevailed during •the period above alluded to, was that of purgatory, or a temporary state of punishment in the world to come. Something resembling this doctrine, appears to have been taught in very early times; there are traces of it in the writings of Origen; and Gregory Nazishzen and Ambrose speak still more decisively concerning it. It may be inquired whether the intimations of a hades, or separate state, which are given to us in the setiptures themselves, ought not to be regarded as the found 'ion, on which the doctrine of purgatory was afterwards raised.
In the tenth century, the fear of purgatory was car ried to an extraordinary height, exceeding even the apprehension of final judgment, and everlasting misery. And in later times,. prayersand masses were continually offered up for the souls of those who had passed into this preparatory state ; all the saints in heaven were supplicated, in order to shorten or mitigate the punish ment, and rich gifts were bestowed upon the church. Some of the largest bequests which the clergy ever in herited, were the results of this profitable doctrine. The season of sickness and the hour of death were the times when such donations, " for the good of the soul," were usually made. The dyeing transgressor readily parted with his possessions to 'secure the mediation of the saints; and all antiquity had declared, that the me diation of the saints was not to be secured without pro per benefactions to the clergy. The following are the arguments by which the doctrine of purgatory is main tained : 1. As every sin, however inconsiderable, is an offence to God, it is deserving of punishment. 2. Many sins are so inconsiderable, as not to deserve everlasting punishment. 3. There must be a place or state of existence, where these inconsiderable transgressions arc punished according to the meastne of their enormity; and to this place, or state of existence, (say the Catho lics,) we give the name of Purgatory. 4. There is no man who is altogether free from the stain of sin at the pe riod of his dissolution. 5. There must, of consequence, be an intermediate state, a state of purification, where the soul is cleansed from all defilement, and the stain of corruption is completely washed away. And, (say the Catholics again,) we do nothing 'wore than apply the name of Purgatory to this intermediate state.