many repeated congregations, in which each Proposition was most exactly compared with the text of the book. The Propositions are such as follow:"

[Here follow seventy-eight Propositions on various points of divinity, extracted from Father Quesnel. The seventy-ninth to the eightysixth Proposition, both inclusive, relate to the Holy Scriptures;] viz. 79. It is useful and necessary, at all times, in all places, and for all sorts of persons, to study and know the spirit, piety, and mysteries of the Holy Scripture.

'80. The reading of the Holy Scriptures is for every body.

'81. The sacred obscurity of the word of God is no reason for the laity to excuse themselves from reading it.

'82. The Lord's day ought to be sanctified by Christians in reading pious books, and above all the Holy Scriptures. It is very prejudicial to endeavour to withdraw a Christian from reading them. 83. It is a great mistake to imagine that the knowledge of the mysteries of religion ought not to be imparted to Women by the reading of the sacred books. The abuse of the Scriptures, and the rise of heresies, have not proceeded from the simplicity of Women, but from the conceited learning of Men.

'84. To wrest the New Testament out of the hands of Christians or to keep it closed up by taking from them the means of understanding it, is no other than to shut or close up the mouth of Christ in respect of them.

'85. To forbid Christians the reading of the Holy Scriptures, especially of the Gospel, is to forbid the use of light to the children of light and to make them suffer a sort of excommunication.

'86. To deprive the unlearned people of this comfort of joining their voice with the voice of the whole church, is a custom contrary to apostolical practice, and to the design of God.'

[Here follow Propositions, No. 87. to 101,]

The Pope's Bull then proceeds:

"Wherefore having heard the judgment of the aforesaid Cardinals, and other divines, exhibited to us both by word and in writing, and having in the first place implored the assistance of the Divine light, by appointing public, as well as private prayers, to that end; we do by this our Constitution, which shall be of perpetual force and obligation, declare, condemn, and reject respectively, all and every one of the Propositions before recited, as false, captious, shocking, offensive to pious ears, scandalous, pernicious, rash, injurious to the Church and her practice, contumelous, not only against the Church, but likewise against the secular powers, seditious, impious, blasphemous, suspected of heresy, and plainly savouring thereof, and likewise favouring heretics, heresies, and schism, erroneous, bordering very near upon heresy, often condemned, and, in fine, even heretical, and manifestly reviving several heresies, and chiefly those which are contained in the infamous Propositions of Jansenius, even in the very sense in which those Propositions were condemned. Commanding all the faithful in Christ, of both sexes, not to presume to hold, teach, or preach, otherwise, concerning the Propositions aforesaid, than

is contained in this our Constitution: insomuch, that whosoever shall teach, defend, or publish them, or any of them, jointly or separately or shall treat of them by way of dispute, either publicly or privately, unless it be to impugn them, shall, ipso facto, without any other declaration, incur the censures of the Church, and all the other penalties appointed by the law against such delinquents.

"However, by our condemning in express terms the aforesaid Propositions, it is by no means our intention in any manner to approve of other things contained in the same book: especially, since, in the course of our examination thereof, we found in it many other propositions very like those which have been condemned as above mentioned, nearly related to them, and tainted with the same errors; and likewise not a few, which, under a certain imaginary pretence of a persecution carried on at this time, do foment disobedience and contumacy, and recommend them under the false name of Christian patience, which therefore we thought it too tedious and not in the least necessary particularly to recite: and finally, which is yet more intolerable, because we found even the sacred text of the New Testament corrupted with damnable errors, and in many things conformable to another French translation done at Mons, long since condemned but disagreeing very much with, and differing from, the Vulgate edition (which has been approved in the Church by the use of so many ages, and ought to be looked upon as authentic by all the orthodox;) and besides all this, frequently wrested with the greatest perverseness to strange, foreign, and often hurtful senses.

"For which causes, we, by our apostolical authority, made known by the tenor of these presents, do again forbid, and in like manner condemn the said book, as being very artfully contrived on purpose by good words, and fair speeches, as the Apostle expresses it, that is, under a false appearance of godly instruction, to deceive the hearts of the simple; whether it bear the forementioned title or any other, wherever and in whatever other language, edition or version hitherto printed, or hearafter to be printed, (which God forbid!): as we also in like manner do prohibit and forbid all and singular books or pamphlets in defence thereof, as well written, as printed and already published, or which may perhaps be published, (which God forbid!) enjoining all and every one of the faithful not to read, transcribe, keep, or use any of the said books, under the pain of excommunication, to be incurred ipso facto by those who act contrary thereto.

"We require, moreover, our venerable brethren, the Patriarchs, Archbishops, Bishops, and other Ordinaries of places, and also the Inquisitors of heresy, that they restrain and coerce all those who shall contradict and rebel against this Constitution, by the censures and penalties aforesaid, and the other remedies of law and fact; and even by calling to their assistance, if there be occasion, the secular power.

"Let no one, therefore infringe, or audaciously oppose this our declaration, condemnation, mandate, prohibition and interdict. And if any one presume to attempt this, let him know that he will incur the indignation of Almighty God, and of his blessed Apostles, Peter and Paul. Given at Rome, at St. Mary Major's, in the year

of our Lord 1713, on the sixth of the ides of September, and in the thirteenth year of our pontificate.

"J. CARD.
"F. OLIVERIO.

Datary.

"In the year of our Lord Jesus Christ, one thousand seven hundred and thirteen, indiction the sixth; the tenth day of September, and in the thirteenth year of the pontificate of the Most Holy Father in Christ, and our Lord, CLEMENT XI. by Divine Providence Pope, the Apostolical letters aforesaid were published, by affixing them to the doors of the Church of St. John Lateran, of the Basilica of the Prince of the Apostles, of the Apostolical Chancery, and of the Court General in Monte Citorio, in the Campo di Fiori, and in the other usual and customary places, by me, Pietro Romulatio, apostolical Cursitor.

"ANTONIO PLACENTIO,
"Master of the Cursitors."

COMMUNION IN BOTH KINDS.

The depriving the Laity of the cup in the Communion. Ir never could be questioned by any one that reads the New Testament that, our blessed Saviour, instituted the Lord's Supper, in both kinds; that is; that he gave to his disciples bread, after blessing and breaking it, and then the cup which he denominates the New Testament, in his blood: So Paul in the XI. Chapter of his first epistle to the Corinthians. This is so glaring, that the church dare not say that Christ appointed it in one kind. They admit that Christ did celebrate it in the species of bread and wine, they admit that the church continued from that time to do as Christ did, until, the Roman apostacy began. Then they taught, that it was not necessasy to salvation, to receive it in both kinds. In process of time THIS INSTITUTION OF CHRIST, for weighty and just reasons, WAS CHANGED, the custom of COMMUNING IN ONE KIND APPROVED, and FINALLY COMMANDED BY LAW.-Then the asserting the duty of observing it under both kinds, subjected one to the curse of the church.

This is the Infallible church, which has changed the command of Christ, and declares what he did enjoin to be unlawful and deserving of the curse. Is this the church of Christ!

Decree on communing in one kind, passed in the twenty first Session of the council of Trent (Cramp's translation.)

"Seeing that many and monstrous errors concerning the awful and most holy sacrament of the eucharist, are by the arts of the wicked spirit disseminated in different places; through which, in

some provinces, may seem to have departed from the faith and obedience of the Catholic church:-the sacred, holy, ecumenical, and general Council of Trent, lawfully assembled, &c. hath judged proper to explain in this place the doctrine of communion, in both kinds, and of children. Wherefore, all Christ's faithful are strictly enjoined, that henceforth they dare not believe, teach or preach, otherwise than is explained and defined in this decree

"CHAPTER I. That the laity and non-officiating clergy are not bound by the divine law to receive the communion in both kinds.

"The sacred council therefore, taught by the Holy Spirit, the Spirit of wisdom and understanding, the Spirit of counsel and piety, and following the judgment and practice of the church, doth declare and teach that the laity and non-officiating clergy are not bound by any divine precept to receive the sacrament of the eucharist in both kinds; nor can any one who holds the true faith indulge the slightest doubt that communion in either kind is sufficient to salvation. For although Christ the Lord did IN THE LAST SUPPER INSTITUTE this venerable sacrament of the eucharist IN THE SPECIES OF BREAD AND WINE AND THUS DELIVERED IT TO THE APOSTLES; yet it does not thence follow that all the faithful in Christ are bound by divine statute to receive both kinds. Nor can it be fairly proved from the discourse recorded in the sixth chapter of John, that communion in both kinds is commanded by the Lord, howsoever the same may have been interpreted by various holy fathers and doctors.-For he who said, 'Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you' (v. 54.,) said also, 'If any man eat of this bread, he shall live for ever' (v. 52.;) and he who said, 'He that eateth my flesh and drinketh my blood, hath everlasting life' (v. 55.,) said also, The bread that I will give is my flesh for the life of the world, (v. 52.;) and lastly, he who said, 'He that eateth my flesh and drinketh my blood, abideth in me and I in him' (v. 57.,) said nevertheless, 'He that eateth this bread shall live for ever' (v. 59.)

"CHAPTER II. Of the power of the church regarding the dispensation of the sacrament of the eucharist.

"The council further declares, that in the dispensation of the sacraments, the church hath always possessed the power, so that their substance was preserved, of making such appointments and alterations, according to the change of things, times, and places, as it should judge would best promote the benefit of the recipients, and the veneration due to the sacraments themselves. Which indeed the apostle seems to have not obscurely intimated, when he said, 'Let a man so account of us, as of the ministers of Christ and the dispensers of the mysteries of God.' 1 Corinthians iv. 1. For it is sufficiently plain, that he himself used this power, not only in other respects, but also with regard to this sacrament, because, when he had given various directions respecting its use, he added, And the rest I will set in order when I come. I Corinthians xi. 34.,

Wherefore, though from the beginning of the Christian religion the use of both kinds was not unfrequent, yet when in process of time that practice was for weighty and just causes changed, holy mother church, recognizing her acknowledged authority in the adminstration of the sacraments, approved the custom of communion in one kind, and commanded it to be observed as law: to condemn or alter which, at pleasure without the authority of the church itself, is not lawful.

"CHAPTER III.

That the true sacrament, and Christ whole and entire, is received under either species.

"Moreover the council declares that though our Redeemer, as has been before said, did in the last supper institute this sacrament in two kinds, and thus delivered it to the apostles, it must nevertheless be granted that the true sacrament and Christ, whole and entire, is received in either kind by itself; and therefore, that as far as regards the fruit of the sacrament, those who receive one kind only are not deprived of any grace that is necessary to salvation.

"CHAPTER IV. That sacramental communion is not obligatory on children.

"Lastly, the same holy council teaches, that the sacramental communion of the eucharist is not necessarily obligatory on children, who have not attained the use of reason. For being regenerated in the laver of baptism, and incorporated into Christ, they cannot lose the gracious state of children of God which was acquired at that time. Nevertheless antiquity is not to be condemned, on account of that practice having been formerly observed in some places. For though the holy fathers had sufficient grounds for the custom, in the then existing state of things, yet it must be without doubt believed that they did not attend to it, as necessary to salvation.

"Conon. 1. Whoever shall affirm, that all and every one of Christ's faithful are bound by divine command to receive the most holy sacrament of the eucharist in both kinds, as necessary to salvation; let him be accursed.

"2. Whoever shall affirm, that the holy Catholic church had not just grounds and reasons for restricting the laity and non-officiating clergy to communion in the species of bread only, or that she hath erred therein: let him be accursed.

"3. Whoever shall deny that Christ, whole and entire, the fountain and author of every grace, is received under the one species of bread; because, as some falsely affirm, he is not then received according to his own institution, in both kinds: let him be accursed.

"4. Whoever shall affirm, that the communion of the eucharist is necessary to children, before they reach the years of discretion: let him be accursed."