,picture3 ,public domain book cover ,,facts ,,and ,,assertions3 ,,or ,a ,,brief ,,and ,,plain ,,exhibition ,,of ,,the ,,incongruity ,,of ,,the ,,peculiar ,,doctrines ,,of ,the ,church of ,rome ,,with ,,those1 ,,both ,,of ,,the ,,sacred ,,scriptures1 ,,and ,,of ,,the ,,early ,,writers ,,of ,,the ,,christian ,,church ,,catholic4 99 99 99 99 99 ,,by ,,george ,,stanley ,,faber1 ,b4,d4 ,,rector ,,of ,,long-,,newton1 ,,and ,,prebendary ,,of ,,salisbury4 99 99 99 99 99 ,it is the part of mere triflers to propound and to speak the things which are not written4 ,athanas4 ,epist4 ad ,scrap4 ,oper4 vol4 ii4 p4 #bi4 99 99 99 99 99 ,,london3 ,,printed ,,for ,c4 ,j4 ,g4 ,f4 ,,rivington1 ,booksellers to the ,society for ,promoting ,christian ,knowledge1 ,,st4 ,,paul',s ,,church-,,yard1 ,,and ,,waterloo-,,place1 ,,pall-,,mall4 99 99 99 99 99 #ahca4 #daj 99 99 99 99 99 ,,gilbert ,,rivington1 ,printers1 ,st4 ,john's ,square1 ,london4 99 99 99 99 99 ,,advertisement4 ,,it has been suggested to me1 that ,a brief and plain ,exhibition of the utter ,incongruity of the peculiar doctrines of the ,church of ,rome with those both of the ,sacred ,scriptures and of the early writers of the ,christian ,church ,catholic might be useful as a small ,tract for general circulation4 ,this suggestion has given rise to the present little manual4 ,as for those1 who either desire more copious information on the subject1 or who may wish to see my authorities in the original ,greek and ,latin3 ,i refer them to the second edition of my ,difficulties of ,romanism1 printed for ,messrs4 ,rivingtons1 ,st4 ,paul's ,church-,yard1 and ,waterloo-,place1 ,london1 #ahcj4 ,if1 from the ,written ,word of ,god and from the ,fathers of the three first ages1 any ,latin ,divine can make out an historical case1 for ,the alleged ,apostolicity of the peculiarities of the ,church of ,rome1 better than the failures of ,mr4 ,berington and ,bishop ,trevern of ,strasbourg3 let him by all means come forward1 whether he be ,bishop or ,priest or ,deacon4 ,the ,bible and the ,fathers of the three first centuries1 whence alone any historical substantiation of the assertions made by the ,romish ,clergy can be deduced1 are open to them as well as to ourselves4 ,respecting opinions in the abstract1 ingenious men may dispute for ever3 but ,,facts are of a more stubborn and intractable quality4 ,assertions of the apostolicity and perpetuity and immutability and primeval universality of ,romish ,peculiarities are cheaply made3 but ,,facts and ,,assertions are matters widely different from each other4 ,to the satisfactory test of ,,bare ,,facts ,i have brought the peculiar doctrines and practices of ,romanism4 ,let the ,latin ,clergy1 if it be in their power1 set aside my ,,facts1 and historically substantiate their own ,,assertions4 ,long-,newton ,rectory1 ,august #c1 #ahcj4 ,,contents4 ,,page ,,chapter ,i4 ,introductory ,statement #g ,,chapter ,,ii4 ,transubstantiation #i ,,chapter ,,iii4 ,purgatory #bd ,,chapter ,,iv4 ,unwritten ,tradition and ,insufficiency of the ,written ,word #bi alone ,,chapter ,v4 ,meritorious ,satisfaction #ci ,,chapter ,,vi4 ,saint-worship1 ,image-worship1 ,relic-worship1 ,cross-worship #dd ,,chapter ,,vii4 ,papal ,supremacy #ee ,,chapter ,,viii4 ,remarkable acknowledgements made by the ,romish ,clergy #ei ,,chapter ,,ix4 ,extraordinary theological practices of the ,romish ,clergy #fb ,,chapter ,x4 ,conclusion #gb ,,chapter ,i4 ,,introductory ,,statement4 ,,the great and constant boast of the ,latin ,clergy is3 that ,the ,catholic or ,universal ,church of ,christ from the very beginning1 has ,,always taught the doctrines which are now taught by the ,church of ,rome2 that ,these doctrines are revealed to us in the ,holy ,scriptures1 and that ,they have ,,always been set forth and maintained by those early ecclesiastical writers who are commonly styled the ,fathers4 ,i4 ,on these points lest we should labour under any mistake1 let us hear the positive declarations of the ,council of ,trent1 which sat in the sixteenth century1 and which by the ,romanists is considered as having finally set at rest all disputes respecting the points of doctrine litigated between themselves and the ,reformed4 #g ,the declarations of that last reputed infallible ,general ,council run in manner following4 #a4 ,this faith was ,,always in ,,the ,,church ,,of ,,god4 #h;a #b4 ,,the ,,universal ,,church thus ,,always understood4 #h;b #c4 ,this matter was ,,always held for certain in ,,the ,,church ,,of ,,god4 #h;c #d4 ,,the ,,sacred ,,scriptures declare1 and the tradition of ,,the ,,catholic ,,church has ,,always taught4 #h;d #e4 ,since1 by the testimony of ,,scripture1 by apostolical tradition1 and by the unanimous consent of ,,the ,,fathers1 the matter is perspicuous3--no one ought to doubt4 #h;e #f4 ,the ,council of ,trent1 following the testimonies of ,,the ,,sacred ,,scriptures and ,,the ,,holy ,,fathers and the most esteemed ,councils and the judgment and consent of the ,church herself1 determines1 confesses1 and declares1 these doctrines4 #h;f ,,ii4 ,here we have no ambiguity4 ,the ,church of ,rome1 we see1 speaking through the organ of the ,council of ,trent1 declares3 that ,her doctrines are revealed in ,holy ,scripture2 and that1 ,expressly as such1 they have always been unanimously taught by the ,fathers1 and have always been invariably received by the ,church ,universal4 #h;g ,,iii4 ,now the meanest capacity will at once perceive3 that1 ,in making this declaration1 the ,church of ,rome asserts1 not merely a point of opinion1 but ,,an ,,absolute ,,matter ,,of ,,fact4 ,the simple question1 therefore1 is3 ,whether the asserted ,,fact be capable of substantiation by competent ,,evidence4 #a4 ,in submitting this matter to the plain and honest inquirer1 it is obvious1 that nothing more is necessary3 than1 first1 to state any particular doctrine of the ,roman ,church2 next1 to bring forward either the silence or the declarations of ,scripture2 and1 lastly1 to adduce the testimony of the ,fathers4 #b4 ,by the adoption of such a plan1 without a grain of any extraordinary learning1 and by the mere exercise of common sense1 every reader will be enabled fully to judge for himself4 #c4 ,nor can a member even of the ,roman ,church justly refuse to hear me4 ,for the present is simply ,a ,,question ,,of ,,fact3 and1 by ,mr4 ,berington1 one of his own ,clergy1 he is distinctly assured2 that ,it is no article of ,catholic ,faith1 that the ,church cannot err in ,,matters ,,of ,,fact4 #i ,under the express sanction1 therefore1 of ,mr4 ,berington1 the laic gentlemen of the ,roman ,church will1 ,i hope1 be persuaded to indulge me with their company4 ,,chapter ,,ii4 ,,transubstantiation4 ,i ,,shall begin with subjecting1 to the test proposed by the ,council of ,trent itself1 the doctrine of ,transubstantiation4 ,i4 ,the following1 as defined by the ,council of ,trent1 is the doctrine of the ,roman ,church with respect to the sacrament of the ,lord's ,supper4 #a4 ,in the sacrament of the ,eucharist1 after the consecration of the bread and wine1 our ,lord ,jesus ,christ1 true ,god and true man1 is1 truly and really and substantially1 contained1 under the species of those sensible objects3 so that1 immediately after consecration1 the true body and the true blood of our ,lord1 together with his soul and divinity1 exist under the species of bread and wine3 for1 by the very force of the words themselves1 the blood exists under the species of the wine2 and the body1 under the species of the bread4 ,but1 furthermore1 by virtue of that natural connection and concomitance1 through which the parts of the ,lord1 after his resurrection from the dead1 are mutually joined together1 the body exists under the species of the wine1 the blood exists under the species of the bread1 and the soul exists under the species both of the bread and the wine4 ,the divinity1 moreover1 on account of its admirable hypostatic union with the body and the soul1 similarly exists alike under each species4 ,wherefore1 under each species and under both species1 so much as even the whole is contained4 ,for the entire ,christ exists both under the species of bread1 and under each particle of that species3 and the entire ,christ exists1 both under the species of wine1 and under all the particles of that species4 ,hence1 through the consecration of the bread and wine1 there takes place a conversion of the whole substance of the bread into the substance of the body of our ,lord ,christ1 and of the whole substance of the wine into the substance of his blood3 which conversion is properly and conveniently denominated ,transubstantiation4 #b4 ,all the faithful are bound to offer to the ,eucharist that same adoration of ,latria1 which is paid to the ,deity3 for such adoration rests upon the belief1 that in that sacrament there is substantially present the filial ,god1 concerning whom the ,father pronounced2 ,let all the angels of ,god worship him4 ,and1 analogously1 in point of beneficial efficacy1 the ,eucharist1 being the identical sacrifice which ,christ offered upon the cross1 must be deemed a true propitiatory sacrifice1 making satisfaction1 each time that it is offered1 not only for the living1 but likewise for the dead in the ,lord who have not as yet been fully purified4 #aa;a ,,ii4 ,let us now hear ,scripture with respect to this same holy sacrament4 #a4 ,i am the living bread1 which came down from heaven4 ,if any man eat of this bread1 he shall live for ever3 and the bread that ,i will give is my flesh1 which ,i will give for the life of the world4 ,the ,jews1 therefore1 strove among themselves1 saying3 ,how can this man give us his flesh to eat8 ,then ,jesus said unto them3 ,verily1 verily1 ,i say unto you2 ,except ye eat the flesh of the ,son of man and drink his blood1 ye have no life in you4 ,whoso eateth my flesh1 and drinketh my blood1 hath eternal life3 and ,i will raise him up at the last day4 ,for my flesh is meat indeed3 and my blood is drink indeed4 ,he1 that eateth my flesh and drinketh my blood1 dwelleth in me1 and ,i in him--,these sayings said he in the synagogue1 as he taught in ,capernaum4 ,many1 therefore1 of his disciples1 when they had heard this1 said3 ,this is an hard saying2 who can hear it8 ,when ,jesus knew in himself that his disciples murmured at it1 he said unto them3 ,doth this offend you8 ,what and if ye shall see the ,son of man ascend up where he was before8 ,,it ,,is ,,the ,,spirit ,,that ,,quickeneth3 ,,the ,,flesh ,,profiteth ,,nothing4 ,,the ,,words1 ,,that ,i ,,speak ,,unto ,,you1 ,,are ,,spirit ,,and ,,life4 #aa;b ,when our ,lord enforced the necessity of eating his flesh and of drinking his blood1 the ,jews and even his disciples1 understanding him literally just as the ,romish ,clergy now expound his language1 murmured at so hard a saying1 and asked how he could possibly give men his flesh to eat4 ,whereupon ,christ1 in the avowed way of explanation1 immediately declared3 that the words1 which he spake1 are spirit2 and that the flesh profiteth nothing4 ,clearly1 therefore1 according to his own distinct explanation1 his words are to be understood spiritually or figuratively1 not carnally or literally4 #b4 ,as they were eating1 ,jesus took bread1 and blessed1 and brake1 and gave to his disciples1 and said3 ,take1 eat2 this is my body4 ,and he took the cup1 and gave thanks1 and gave to them1 saying3 ,drink ye all of it2 for this is my blood of the ,new ,testament1 which is shed for many for the remission of sins4 ,but ,i say unto you3 ,i will not drink henceforth of ,,this ,,fruit ,,of ,,the ,,vine1 until that day when ,i drink it new with you in my ,father's kingdom4 #ab;a 7#a47 ,the authoritative interpretation of such language1 as that which is here employed by our ,lord1 had already been given by him at ,capernaum4 ,his words are to be understood spiritually or figuratively3 just as when he declared himself to be a vine and his disciples to be branches4 #ab;b ,accordingly1 even after consecration1 when the ,romish ,clergy assert the wine to have been literally transubstantiated into the actual material blood of ,christ2 he himself still calls it this fruit of the vine3 an appellation1 if we receive as scriptural truth the doctrine of ,transubstantiation1 then clearly false and erroneous and inaccurate4 7#b47 ,we may note1 that the ,apostles expressed not the least surprise1 or uttered the smallest murmur1 on account of our ,lord's phraseology1 when he instituted the sacrament of the ,eucharist4 ,the reason is obvious1 though the fact is highly worth our special attention4 ,they had heard and recollected his own explanation of the parallel language which he employed at ,capernaum4 ,hence they now1 as a matter of course1 understood him to speak figuratively1 not literally3 and hence1 what was the natural result1 his words now gave them ,,no offence4 #c4 ,i have received of the ,lord that which also ,i delivered unto you3 that ,the ,lord ,jesus1 the night in which he was betrayed1 took bread3 and1 when he had given thanks1 he brake1 and said3 ,take1 eat2 this is my body1 which is broken for you3 this do in remembrance of me4 ,after the same manner also1 the cup1 when he had supped1 saying3 ,this cup is the ,new ,testament in my blood3 this do ye as oft as ye drink1 in remembrance of me4 ,for1 as often as ye eat ,,this ,,bread and drink ,,this ,,cup1 ye do shew the ,lord's death till he come4 ,wherefore1 whosoever shall eat ,,this ,,bread and drink ,,this ,,cup of the ,lord unworthily1 shall be guilty of the body and blood of the ,lord4 ,but let a man examine himself3 and so let him eat of ,,the ,,bread1 and drink of ,,the ,,cup4 #ac;a 7#a47 ,the language of ,st4 ,paul exactly corresponds with the language of ,christ4 ,even after consecration1 the ,apostle1 we may observe1 still repeatedly calls the elements this bread and this cup or the bread and the cup4 ,yet he could not truly have thus called them3 if1 all the while1 they had become1 by transubstantiation1 literal human flesh and literal human blood4 7#b47 ,we may here again note1 that the true doctrine of the ,eucharist1 as undoubtedly delivered by ,st4 ,paul to the gentile converts of ,corinth1 does not appear to have excited either surprise or offence4 ,whence the presumption1 or rather indeed the certainty1 is3 that1 in delivering it to them1 he distinctly taught1 on the authority of his ,lord and ,master1 that it is the spirit which quickeneth1 that the flesh profiteth nothing1 and that the words spoken by ,christ are spirit and life4 #d4 ,as our ,saviour thus fully explains his own phraseology3 so1 in strict congruity with his explanation2 on the existence1 of the soul and divinity of ,christ in the consecrated elements1 and on the adoration of those elements with the very same adoration as that which is paid to the ,deity1 ,holy ,scripture is ,,profoundly ,,silent4 ,from whatever quarter the duty of such worship was learned by the ,romish ,priesthood1 it assuredly was not learned from the ,bible4 ,the written word of ,god neither enjoins it1 nor gives a single instance of its ever having being paid either in the time or with the sanction of the ,apostles4 #e4 ,,equally ,,silent also is the ,bible1 respecting the alleged circumstance3 that ,the celebration of the ,eucharist is a true propitiatory sacrifice both for the quick and for the dead4 ,the ,church of ,rome1 indeed1 teaches this doctrine3 but she did not learn it from ,scripture4 ,,iii4 ,we may now1 with advantage1 proceed to hear the declarations of the ,fathers concerning the sacrament of the ,lord's ,supper4 #a4 ,clement of ,alexandria lived in the second century4 7#a47 ,the ,scripture has named wine ,a ,,mystic ,,symbol of the holy blood4 #ad;a 7#b47 ,know well1 that the ,lord himself also partook of ,,wine3 for he himself also was a man4 ,and he blessed the wine1 saying3 ,take1 drink2 this is my blood1 the blood of the vine4 ,the holy stream of exhilaration ,,allegorically ,,represents the ,word1 who poured himself out on behalf of many1 for the remission of sins4 #ad;b #b4 ,tertullian flourished at the end of the second and at the beginning of the third century4 7#a47 ,we must not call our senses in question1 lest we should doubt respecting their fidelity even in the case of ,christ himself4 ,for1 if we question their fidelity1 we might be led to say3 that ,christ--,,tasted ,a ,,different ,,flavour ,,of ,,the ,,wine ,,which ,,he ,,consecrated ,,in ,,memory ,,of ,,his ,,own ,,blood4 #ae;a 7#b47 ,if ,christ declares1 that ,the ,,flesh profiteth nothing2 the sense must be decided from the matter of the saying4 ,for1 because the ,jews deemed his discourse hard and intolerable1 as if he had truly determined that his ,,flesh was to be eaten by them3 in order that he might dispose the state of salvation ,,toward ,,the ,,spirit1 he promised2 ,it is the ,,spirit that quickeneth4 ,and thus he subjoined3 ,the ,,flesh profiteth nothing1 namely1 to quicken4 ,there follows also1 ,,what ,,he ,,would ,,have ,,us ,,understand ,,by ,,spirit4 ,the words1 which ,i have spoken unto you1 are spirit and life4 #ae;b 7#c47 ,christ reprobated1 neither the water of the ,creator with which he washes his people1 nor the oil with which he anoints them1 nor the fellowship of honey and milk with which he feeds them as infants1 nor the ,,bread by which he ,,represents his own body3 for1 even in his sacraments1 he needs the beggarly elements of the ,creator4 #ae;c #c4 ,athanasius flourished in the fourth century4 ,when our ,lord conversed on the eating of his body1 and when he thence beheld many scandalised1 he forthwith added3 ,doth this offend you8 ,what if ye shall behold the ,son of man ascending where he was before8 ,it is the spirit that quickeneth3 the flesh profiteth nothing4 ,the words1 which ,i speak unto you1 are spirit and life4 ,both these matters1 ,,the ,,flesh and ,,the ,,spirit1 he said respecting himself4 ,and he distinguished the spirit from the flesh3 ,,in ,,order ,,that1 ,,believing ,,both ,,the ,,visible ,,and ,,the ,,invisible1 ,,they ,,might ,,understand ,,his ,,sayings ,,to ,,be ,,not ,,carnal ,,but ,,spiritual4 ,for ,,to ,,how ,,many ,,persons ,,could ,,his ,,body ,,have ,,sufficed ,,for ,,food3 ,,so ,,that ,,it ,,might ,,become ,,the ,,aliment ,,of ,,the ,,whole ,,world8 ,but1 that he might divert their minds from carnal cogitations1 and that they might learn the flesh which he would give them to be supercelestial and spiritual food3 he1 on this account1 mentioned the ascent of the ,son of man to heaven4 ,the words1 said he1 which ,i speak unto you1 are spirit and life4 ,as if he had intimated3 ,my body shall be exhibited and given as food for the world2 so ,,that ,,that ,,food ,,shall ,,be ,,given ,,to ,,each ,,one ,,spiritually1 and shall to all be a preservative to the resurrection unto life eternal4 #af;a #d4 ,eusebius of ,cesarea lived in the fourth century4 7#a47 ,christ himself gave the ,,symbols of the divine economy to his own disciples2 commanding1 that the ,,image of his own body should be made4 #af;b 7#b47 ,he delivered to us1 that we should use the bread as the ,,symbol of his own body4 #af;c #e4 ,ambrose lived in the fourth century4 ,in the ,law1 was the shadow3 in the ,gospel1 is the ,,image3 in heaven1 is the ,,reality4 ,formerly1 a lamb was offered1 a calf was offered3 now1 ,christ is offered--,here1 he is in an ,,image3 there1 he is in ,,reality4 #af;d #f4 ,macarius the ,egyptian lived in the fourth century4 ,in the ,church are offered bread and wine1 the ,,antitype of ,christ's flesh and blood3 and they1 who partake of the visible bread1 eat the flesh of the ,lord ,,spiritually4 #af;e #g4 ,gregory of ,nyssa lived in the fourth century4 ,since this holy altar1 at which we stand1 is in its nature only a common stone1 differing nothing from those other flat tablets1 which are built into our walls or which ornament our pavements2 but1 when it has been dedicated to the service of ,god and has received the benediction1 it is a holy table1 an unpolluted altar1 no longer indiscriminately handled by all1 but touched only by the priests and even by them with pious caution3 and1 again1 since the bread is originally mere common bread2 but1 when the mystery shall have wrought its sanctification1 it is both called and is the body of ,christ3 ,,thus the mystic oil1 ,,thus the wine1 though of small value before the benediction1 respectively operate with mighty power after sanctification by the ,spirit4 ,the ,,same potency of the word1 moreover1 effects a venerable and honourable priest3 when1 through the newness of the benediction1 the individual is separated from common fellowship with the many4 ,for1 only yesterday and the day before1 he was nothing more than one out of the many1 nothing more than one of the laity3 but now he is set forth1 as a leader1 as a precessor1 as a teacher of piety1 as a heirophant of the hidden mysteries4 ,and these things he does1 not at all changed in body or in form3 but he does them2 being1 in outward appearance1 the same person that he was before2 though1 in his invisible soul1 through a certain invisible power and grace1 being transmuted into a better condition4 #ag;a #h4 ,cyril of ,jerusalem lived in the fourth century4 7#a47 ,while eating1 the communicants are commanded to eat1 not bread and wine1 but the ,,antitype of the body and blood of ,christ4 #ag;b 7#b47 ,as ,,also the bread of the ,eucharist1 after the invocation of the ,holy ,spirit1 is no longer bare bread1 but the body of ,christ3 so ,,likewise1 after the invocation1 this holy ointment 7the ointment or chrism formerly used in the rite of ,confirmation7 is no longer mere ointment1 nor as one may say common ointment4 #ag;c #i4 ,augustine flourished in the fourth and fifth centuries4 7#a47 ,the ,lord1 when he gave the ,,sign of his body1 did not doubt to say3 ,this is my body4 #ah;a 7#b47 ,these are sacraments1 in which1 not what they are1 but what they shew forth1 is the point to be always attended to3 far ,,they ,,are ,,the ,,signs ,,of ,,things1 ,,being ,,one ,,thing1 ,,and ,,signifying ,,another ,,thing4 #ah;b 7#c47 ,christ instructed them1 and said unto them3 ,it is the spirit that quickeneth2 the flesh profiteth nothing4 ,the words1 which ,i speak unto you1 are spirit and life4 ,as if he had said3 ,understand ,,spiritually what ,i have spoken4 ,you are ,,not about to eat this identical body1 which you see2 and you are ,,not about to drink this identical blood1 which they who crucify me will pour out4 ,i have commended unto you a certain sacrament3 which1 if ,,spiritually understood1 will vivify you4 ,though it must be celebrated visibly1 it must be understood invisibly4 #ah;c 7#d47 ,in the interpretation of figurative passages1 let the following canon be observed4-- ,if the passage be preceptive1 either forbidding some flagitious deed and some heinous crime1 or commanding something useful and beneficent3 then such passage is ,,not ,,figurative4 ,but1 if the passage seems1 either to command some flagitious deed and some heinous crime1 or to forbid something useful and beneficent3 then such passage is ,,figurative4 ,thus1 for example1 ,christ says3 ,unless ye shall eat the flesh of the ,son of man and drink his blood1 ye shall have no life in you4 ,now1 in these words1 he seems to command a heinous crime or a flagitious deed4 ,,therefore ,,this ,,passage ,,is ,a ,,figure4 #ah;d #aj4 ,theodoret lived in the fifth century4 7#a47 ,our ,saviour interchanged the names3 for to his body be gave the name of the ,,symbol1 while to the ,,symbol he gave the name of his body2 and1 having called himself ,a ,,vine1 he applied the appellation of his blood to the ,,symbol4--,our ,lord required3 that they1 who partake of the divine mysteries1 should not attend to the nature of the things which they see2 but that1 in the change of names1 they should believe that change which is wrought by grace3 inasmuch as he1 who called his own natural body wheat and bread1 and who further bestowed upon himself the appellation of a vine1 honoured also the viable ,,symbols with the name of his body and blood2 ,,not ,,changing ,,their ,,nature1 ,,but ,,adding ,,grace ,,to ,,nature4 #ai;a 7#b47 ,,the ,,mystic ,,symbols1 ,,after ,,consecration1 ,,pass ,,not ,,out ,,of ,,their ,,own ,,nature3 ,,for ,,they ,,remain ,,in ,,the ,,former ,,substance and shape and appearance3 and they are seen and touched1 such as they were before4 ,but they are understood to be what they were3 and they are believed and venerated1 as being those things which they are believed4 ,compare1 therefore1 the ,,image with the ,,archetype2 and you will perceive their resemblance3 for the ,,type must needs be similar to the ,,truth4 #ai;b #aa4 ,pope ,gelasius lived in the fifth century3 and1 in his quality of a ,pope speaking judicially or controversially1 it is thought1 that he specially merits the attention of the ,romish ,clergy4 ,certainly1 the sacraments of the body and blood of the ,lord1 which we receive1 are a divine thing3 because1 by these1 we are made partakers of the divine nature4 ,nevertheless1 ,,the ,,substance ,,or ,,nature ,,of ,,the ,,bread ,,and ,,wine ,,ceases ,,not ,,to ,,exist3 and1 assuredly1 the ,,image and ,,similitude of the body and blood of ,christ are celebrated in the action of the mysteries4 #ai;c #ab4 ,vacundus lived in the sixth century4 ,the sacrament of adoption may be called adoption3 just as the sacrament of the body and blood of ,christ1 which sacrament is in the consecrated bread and wine1 we are wont to call his body and blood4 ,,not1 ,,indeed1 ,,that ,,the ,,bread ,,is ,,properly ,,his ,,body1 ,,or ,,that ,,the ,,wine ,,is ,,properly ,,his ,,blood3 but we so denominate them1 because they contain the mystery 7or sacrament7 of his body and blood within themselves4 ,hence it was1 that our ,lord called the consecrated bread and wine1 which he delivered to his disciples1 his own body and blood4 #bj;a #ac4 ,ephrem of ,antioch flourished in the sixth century4 ,the body of ,christ1 which is taken by the faithful1 ,,neither ,,departs ,,from ,,its ,,sensible ,,substance1 on the one hand3 nor remains separated from intellectual grace1 on the other hand4 ,and spiritual baptism1 likewise1 being whole and single1 both retains the propriety of ,,its ,,sensible ,,substance1 ,i mean ,,the ,,water3 and loses not that1 which it hath become4 #bj;b #ad4 ,the venerable ,bede flourished in the eighth century4 ,the ,lord1 in the ,supper1 gave to his disciples the ,,figure of his holy body and blood4 #bj;c #ae4 ,amalar of ,triers lived in the ninth century4 7#a47 ,sacraments ought to have a certain ,,similitude of those things1 whereof they are sacraments4 ,let us1 therefore1 say3 that the officiating priest bears a ,,similitude to ,christ1 ,,as the bread and wine bear a ,,similitude to the body and blood of ,christ4 #bj;d 7#b47 ,after a certain mode1 the sacrament of the body of ,christ is ,christ's body4 ,for1 unless sacraments had a certain ,,similitude of those things whereof they are sacraments1 they would not be sacraments at all3 but1 ,,from ,,this ,,very ,,similitude1 ,,they ,,commonly ,,receive ,,the ,,names ,,of ,,the ,,things ,,themselves4 #ba;a #af4 ,walafrid ,strabo lived in the ninth century4 ,christ1 in the ,supper1 which1 before his betrayal1 he had celebrated with his disciples after the solemnisation of the ancient ,passover1 delivered to the same disciples the sacraments of his body and blood ,,in ,,the ,,substance ,,of ,,bread ,,and ,,wine3--and taught them2 that they ought to pass1 from things ,,carnal to things ,,spiritual1 from things ,,earthly to things ,,heavenly1 from ,,images to ,,truth4 #ba;b #ag4 ,rabanus ,maurus1 ,archbishop of ,mentz1 lived in the ninth century4 ,,lately1 indeed1 ,,some ,,individuals1 not thinking rightly concerning the sacrament of the body and blood of the ,lord1 have said3 that ,that very body and blood of the ,lord1 which was born from the ,virgin ,mary1 in which the ,lord himself suffered on the cross1 and in the which he rose again from the sepulchre1 is the same as that which is received from the altar4 ,,in ,,opposition ,,to ,,which ,,error as far as lay in our power1 writing to the ,abbot ,egilus1 ,,we ,,propounded ,,what ,,ought ,,truly ,,to ,,be ,,believed ,,concerning ,,the ,,body ,,itself4 #ba;c #ah4 ,bertram of ,corby lived in the ninth century4 ,let us now consider the question3 ,whether the identical body1 which was born from ,mary and suffered and died and was buried1 and which now sits at the right hand of the ,father1 is that1 which in the ,church is daily received by the mouth of the faithful through the mystery of the sacraments4-- ,,according ,,to ,,the ,,substance ,,of ,,the ,,creatures1 ,,what ,,they ,,were ,,before ,,consecration1 ,,that ,,also ,,they ,,are ,,after ,,it4-- ,spiritual flesh which is received by the mouth of the faithful1 and spiritual blood which is daily given to be drunk by the faithful1 ,,differ from the flesh which was crucified and from the blood which was shed by the knee of the soldier4 ,,therefore ,,they ,,are ,,not ,,me ,,same4 #bb ,,iv4 ,the plain inquirer will now judge for himself3 whether the romish doctrine of ,transubstantiation1 with the associated practice of adoring as ,god the consecrated elements1 be taught either in ,scripture1 or by the early ,fathers4 ,as for ,scripture1 sufficient has already been said3 and1 with respect to the evidence afforded by the ancient ,doctors of the ,catholic ,church1 those ,doctors1 we see1 protest against any such new-fangled notions1 not only during the three first centuries1 but down even to the ninth century2 and they protest1 moreover1 in every possible way that could well have been either required or imagined4 #a4 ,according to their interpretation of ,scripture1 which manifestly was the interpretation received as orthodox by the universal ,church at the times when they respectively flourished1 we have the following very distinct and very important results4 7#a47 ,the consecrated elements are ,,images or ,,symbols or ,,types or ,,signs or ,,representations of the body and blood of ,christ4 7#b47 ,communicants do ,,not partake of that literal body and blood1 in which the ,lord suffered and which he shed on the cross4 7#c47 ,the symbols of bread and wine1 ,,after consecration1 ,,still ,,remain ,,unchanged ,,in ,,their ,,original ,,substance3 and1 consequently1 they are ,,not transubstantiated4 7#d47 ,christ called the bread and wine his body and blood1 ,,in ,,the ,,same ,,sense and ,,on ,,the ,,same ,,principle that he called himself a vine4 7#e47 ,when the early writers style the bread and wine the body and blood of ,christ2 or when they say1 that the bread and wine are the body and blood of ,christ2 or when they affirm1 that the bread and wine are changed into the body and blood of ,christ3 they themselves state1 by way of explanation1 that they only speak metonymically and figuratively4 ,for they distinctly tell us3 that they are wont to call the bread and wine ,christ's body and blood2 ,,not ,,because ,,the ,,bread ,,is ,,properly ,,his ,,body1 ,,or ,,because ,,the ,,wine ,,is ,,properly ,,his ,,blood2 but only because they contain the sacrament of his body and blood within themselves1 or because the ,,image and ,,similitude of his body and blood are exhibited in the due celebration of the ,eucharist4 7#f47 ,hence1 in strict consistency1 the sole change in the elements1 produced by consecration1 is said1 by the same early writers1 to be a ,,moral and not a ,,physical change4 ,for they pronounce it to be such a change1 as is produced in the confirmatory chrism or in the stone of an altar-table or in the baptismal water2 when1 by consecration1 they cease to be secular1 and are devoted to sacred purposes3 and1 even yet more remarkably1 they pronounce it to be such a change1 as is produced in a man2 when1 by ordination1 he ceases to be a laic1 and becomes a clerk4 #b4 ,nor do we thus find1 in the old ,doctors of the ,church1 a mere simple anticipatory protest against the modern ,romish dogma1 of ,transubstantiation3 we may note also1 in the case of ,raban and ,bertram1 a formal direct synchranical protest against the wild notion of ,christ's ,,corporeal or ,,literal or ,,substantial presence in the ,eucharist1 when1 in the ninth century1 and under the fostering management of ,paschase ,radbert1 it was attempting to creep into the hitherto untainted ,western ,churches4 ,no sooner was the idle phantasy started2 that ,the identical body and blood of ,christ1 in which he was born from the ,virgin ,mary1 is literally and substantially received from the altar3 than it was distinctly and openly opposed1 on the specific ground1 not only of its abstract scriptural falsehood1 but likewise of its palpable novelty and its then scanty reception4 ,for all these three points are clearly set forth by ,archbishop ,raban in his three very remarkable expressions1 ,,lately1 and ,,some ,,individuals1 and ,,not ,,thinking ,,rightly4 ,,chapter ,,iii4 ,,purgatory4 ,,from the ,romish doctrine of ,transubstantiation1 ,i shall pass on to the ,romish doctrine of ,purgatory4 ,i4 ,respecting a ,purgatory1 into which the souls of all1 save those who are immediately conveyed to ,hell1 pass forthwith after death2 in order that1 by its fiery pains1 they may be purified from the remainder of their corruption1 and at the same time by personal suffering may make satisfaction to ,god for their hitherto unexpiated offences3 the ,church of ,rome1 speaking through her organ the ,council of ,trent1 thus defines and pronounces4 ,there is a ,purgatory3 and the souls1 there detained1 are assisted by the suffrages of the faithful and most especially by the acceptable sacrifice of the altar4 #bd ,,ii4 ,such is the authorised doctrine of the ,roman ,church3 let us now see1 whether the existence of a ,purgatory in the unseen world be revealed in ,scripture4 #a4 ,on this point1 we may begin with very safely remarking3 that1 from the first verse of ,genesis to the last verse of the ,revelation1 ,god's written word1 whether jewish or christian1 ,,says ,,not ,a ,,single ,,syllable concerning the existence of any such place as a romish ,purgatory4 ,whence1 of course1 it is ,,equally ,,silent1 respecting the extraordinary alleged fact3 that1 ,souls1 there detained1 are assisted by the suffrages or prayers of the faithful and most especially by the acceptable sacrifice of the altar4 #b4 ,but ,holy ,scripture is not merely ,,silent on this subject3 by anticipation1 it even ,,flatly ,,contradicts the popish doctrine before us4 ,i heard a voice from heaven1 saying unto me3 ,write2 ,blessed are the dead which die in the ,lord from henceforth3 ,yea1 saith the ,spirit1 ,,that ,,they ,,may ,,rest ,,from ,,their ,,labours2 and their works do follow them4 #be ,if1 as the ,romish ,clergy teach1 even those1 who die in the ,lord1 pass into ,purgatory1 where they suffer pains equal to those of ,hell in intensity and inferior to them only in duration3 certainly1 such souls can with no truth be said henceforth to rest from their labours4 #c4 ,in reality1 the very notion of a ,purgatory stands irreconcileably opposed to the whole scheme and analogy of ,scripture4 ,for the doctrine of a ,purgatory holds out the speculation3 that1 ,by penal suffering1 we both may be purified from our sins1 and likewise may make personal meritorious satisfaction to ,god for them4 ,whereas ,scripture teaches us3 that ,we are justified from our sins by the sole merits of the ,son1 and that ,we are sanctified from our pollutions by the exclusive ordinary operation of the ,spirit4 ,on the present point1 then1 are we to believe the ,bible1 or the ,council of ,trent and the ,latin ,priesthood8 #d4 ,finding it impossible to establish the existence of a ,purgatory from the genuine written word of ,god1 the ,romish ,clergy attempt to substantiate it from a text in the ,apocrypha4 ,when ,judas had made a gathering throughout the company to the sum of two thousand drachms of silver1 he sent it to ,jerusalem1 to offer a sin-offering2 doing therein well and honestly1 in that he was mindful of the resurrection 7for1 if he had not hoped that they that were slain should have risen again1 it had been superfluous and vain to pray for the dead71 and also in that he perceived that there was great favour laid up for those that died godly4 ,it was a holy and good thought4 ,whereupon1 he made a reconciliation for the dead1 that they might be delivered from sin4 #bf;a ,now this text1 even if we could admit the canonical authority of a book which praises self-murder1 and which apologises for its own defects1 #bf;b would stand the ,latin ,priesthood in small stead3 for it never once mentions any ,purgatory2 and the persons1 moreover1 for whom ,judas attempted to make reconciliation1 were actually men who had died in the mortal sin of idolatry unrepented of1 and consequently were men who 7by the determination of the ,council of ,trent7 had passed not into ,purgatory but into ,hell4 #bf;c ,in truth1 however1 for the too evident purpose of serving a turn1 the doctors of the ,council of ,trent1 in defiance of the universal testimony of the early ,church as expressed most distinctly by ,melito and ,cyril and ,ruffinus and ,jerome and ,epiphanius and ,athanasius1 have foisted into the genuine canon of inspired ,scripture1 those mere unauthoritative human compositions1 which are commonly styled apocryphal1 and for the simple quoting of which about the close of the sixth century1 ,pope ,gregory the great absolutely makes a regular formal apology4 #bf;d ,as one out of our many witnesses against these daring innovators1 let us hear1 from the fourth century1 the venerable ,cyril of ,jerusalem1 while officially instructing his ,catechumens in order to their baptism4 ,read the twenty and two books contained in the ,old ,testament3 but ,,with ,,the ,,apocrypha ,,have ,,nothing ,,in ,,common4 ,study diligently those twenty and two books ,,alone1 which also with confidence are read in the ,church4 ,the ,apostles and the ancient ,bishops1 who delivered those books to us1 were much wiser than you4 ,as children of the ,church1 therefore1 set not upon her authorised documents the adulterating seal of a false impression4 #bg;a ,this adulterating seal of a false impression1 so strongly reprobated by ,cyril in the fourth century1 was1 in the sixteenth century1 employed1 without the least scruple1 for the impious corruption of ,god's written word1 by the ,romish ,clergy at the ,council of ,trent4 ,,iii4 ,from ,scripture1 let us proceed to the early ,fathers of the ,church4 ,i4 ,in the way of negative evidence1 ,polycarp the disciple of ,st4 ,john1 ,athenagoras1 and ,irenus1 who collectively flourished during a period which extends from the latter end of the first to the latter end of the second century1 are ,,totally ,,silent respecting the existence of a ,purgatory2 even when the nature of their subject is such1 that1 had they been acquainted with the doctrine1 they must have mentioned it4 #bg;b #b4 ,in the way of positive evidence1 ,clement of ,rome the disciple and fellow-labourer of ,st4 ,paul1 ,ignatius the disciple of ,st4 ,john1 ,justin ,martyr1 ,hippolytus1 and ,cyprian1 who collectively flourished during a period which extends from the year #fc to the year #beh1 either by anticipation ,,expressly ,,contradict1 or else use language ,,palpably ,,incompatible ,,with1 the doctrine of a ,purgatory4 #bh;a #c4 ,when this doctrine began to creep into the ,church1 the individuals1 who started it1 could not agree among themselves1 either as to its nature1 or as to its certainty1 or as to its chronological location3 and1 what is sufficiently whimsical1 not one among them agreed with the present ,church of ,rome4 #bh;b ,now1 if the doctrine of a ,purgatory had been uniformly and universally and constantly held in the ,church ,catholic from the very beginning1 as the ,romish ,clergy would persuade us3 it is quite clear1 that this curious discrepance could never have occurred4 #d4 ,at present1 the members of the ,latin ,church pray for the dead1 with the avowed object that their souls may be delivered from ,purgatory3 but1 when prayers for the dead first came into use1 those prayers were offered up with no such purpose and intention4 ,let it be known and observed 7for many are ignorant of the circumstance73 that1 at the commencement of the practice1 supplication was made1 not that souls might be delivered from ,purgatory1 but that they might be partakers of the first resurrection3 #bh;c and the notion itself evidently originated from a gratuitous interpretation of a well known obscure text in the ,apocalypse4 #bi;a #e4 ,the unauthorised practice of praying for the dead1 under any aspect1 being thus plainly a mere innovation upon the primitive simplicity of the ,gospel2 its utility1 as we learn from ,cyril of ,jerusalem1 was questioned by ,,many1 even so late as the middle of the fourth century4 ,finding not a vestige of the thing in the whole ,bible1 and naturally judging that we can know nothing about the matter save from a distinct revelation1 they very sensibly asked3 ,how is the soul benefited by any such mention of it1 whether it depart from this world with sin or without sin8 #bi;b ,it were well1 if the ,romish ,clergy1 when they boast of the immutability of their doctrine and practice1 would account of these odd variations4 ,,iv4 ,meanwhile1 let the sober inquirer judge for himself1 whether there be even a shadow for the idle plea3 that the doctrine of ,purgatory is revealed in the ,bible1 and that it was maintained from the beginning by all the early ,fathers4 ,,chapter ,,iv4 ,,unwritten ,,tradition ,,and ,,insufficiency ,,of ,,the ,,written ,,word ,,alone4 ,i ,,shall next proceed to examine the ,romish assertions respecting ,unwritten ,tradition and the ,insufficiency of the ,written ,word alone4 ,i4 ,although the ,church of ,rome1 speaking through the ,council of ,trent1 claims the ,written ,word of ,god as a voucher for her doctrines2 yet1 as if conscious1 that1 from ,scripture ,,alone1 her peculiarities cannot be established as a part of divine revelation1 she asserts3 that ,unwritten ,tradition ought to be had in ,,equal reverence with the ,written ,word2 so that1 what cannot be proved from the ,written ,word1 must be received without hesitation1 if it be propounded by ,unwritten ,tradition4 ,from this assertion it evidently results3 that1 ,without the concurrence of a supplemental ,unwritten ,tradition1 the ,written ,word or the ,holy ,bible is defective and insufficient as a rule of faith and practice4 ,the ,holy ,synod1 say the doctors of the ,council of ,trent1 perceiving1 that this faith and discipline are contained1 both in the ,written ,books1 and in the ,unwritten ,traditions which have descended to us from ,christ and his ,apostles1 receives and venerates1 after the example of the orthodox ,fathers1 ,,with ,,an ,,equal ,,affection ,,and ,,pious ,,reverence1 both all the ,books of the ,old and ,new ,testaments1 and likewise the ,traditions themselves1 whether appertaining to faith or to morals1 as if orally dictated from ,christ and the ,holy ,spirit1 and as preserved by continual succession in the ,church ,catholic4 #cj ,,ii4 ,let us now hear what ,scripture says on the topic at present under discussion4 #a4 ,the unwritten traditions of the ,rabbins1 by which they made void the ,law of ,god1 claimed to have been delivered to ,moses on ,mount ,sinai by the ,lord himself3 and their pretended authenticity rested precisely upon the same mode of reasoning1 as that employed1 for their parallel unwritten traditions1 by the ,clergy of the ,roman ,communion4 ,yet ,christ reprobated such vain unhallowed phantasies in language and on principles1 which equally apply to the antiscriptural unwritten traditions of the ,latin ,church4 ,he answered and said unto them3 ,why do ye also transgress the commandment of ,god by your tradition8 ,for ,god commanded1 saying3 ,honour thy father and thy mother2 and3 ,he that curseth father or mother1 let him die the death4 ,but ye say3 ,whosoever shall say to his father or his mother2 ,it is a gift by whatsoever thou mightest be profited by me2 and honour not his father or his mother1 he shall be free4 ,thus have ye made the commandment of ,god of none effect by your tradition4 #ca;a ,now where is the perceptible difference1 between the conduct of the ,jewish ,rabbins1 and the conduct of the ,romish ,clergy8 7#a47 ,the ,written ,word commanded3 that a man should honour his father and mother4 ,but the ,jewish ,rabbins made this commandment of none effect by their ,unwritten ,tradition3 that1 if a man vowed to dedicate his substance to ,god1 he was not bound to relieve out of it the necessities of his parents4 7#b47 ,the ,written ,word has prohibited the bowing down before graven images and the invocation of any being save the ,deity4 ,but the ,romish ,clergy have made this prohibition of none effect by their ,unwritten ,tradition3 that images may be worshipped relatively with the worship due to their prototypes1 that dead saints may be justifiably invocated to give us their intercessory assistance1 and that1 provided only we take care to denominate the worship of the ,saints and the ,virgin ,dulia and ,hyperdulia while we rigidly style the worship of the ,deity ,latria1 we may laudably 7after the precise manner of the old ,pagan idolaters #ca;b7 kiss and uncover our heads and fall prostrate before their images1 duly through each image 7again on the exact avowed principle of the same ,old ,pagan idolaters #ca;c7 referring to each being represented by such image his own appropriate reverence and adoration4 #cb;a #b4 ,a similar admonition1 against the vanity of following ,unwritten ,tradition rather than the certainty of the ,written ,word1 is given by the ,apostle ,st4 ,paul4 ,as ye have therefore received ,christ ,jesus the ,lord1 so walk ye in him2 rooted and built up in him1 and stablished in the faith1 as ye have been taught1 abounding therein with thanksgiving4 ,beware1 lest any man spoil you through philosophy and vain deceit1 after the tradition of men1 after the rudiments of the world1 and not after ,christ4 #cb;b #c4 ,the romish pretence of an ,,equally authoritative ,unwritten ,tradition plainly involves an assertion of the ,insufficiency of the ,written ,word4 ,but the written ,word declares its own ,sufficiency4 ,therefore1 on that precise ground1 it condemns the romish pretence of an ,,equally authoritative concurrent ,unwritten ,tradition4 7#a47 ,ye shall not add unto the word which ,i command you1 neither shall ye diminish ought from it3 that ye may keep the commandments of the ,lord your ,god1 which ,i command you4 #cb;c 7#b47 ,to the law and to the testimony3 if they speak not according to this word1 it is because there is no light in them4 #cb;d 7#c47 ,though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you1 let him be accursed4 #cb;e 7#d47 ,from a child1 thou hast known the holy scriptures1 which are able to make thee wise unto salvation1 through faith which is in ,christ ,jesus4 ,all scripture is given by inspiration of ,god3 and is profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness2 that the man of ,god may be perfect1 throughly furnished unto all good works4 #cc;a #d4 ,the ,romish ,clergy are wont to tell us1 that their scheme of concurrent ,unwritten ,tradition is recognised and enjoined even by ,scripture3 because ,st4 ,paul speaks of a brother1 walking disorderly1 and not after the ,,tradition received from himself by the ,thessalonians2 #cc;b because the same ,st4 ,paul exhorts the same ,thessalonians to stand fast and hold the ,,traditions which they had been taught whether by word or by his epistle2 #cc;c and because still the same ,st4 ,paul praises the ,corinthians1 for remembering him in all things1 and for keeping the ,,traditions as he delivered to them4 #cc;d ,respecting this vain plea1 which can only mislead the ignorant and the incautious1 we readily answer in manner following4 7#a47 ,st4 ,paul must not be interpreted1 so as to contradict both his ,lord and himself4 7#b47 ,the ,romish ,clergy cannot prove1 that all the ,traditions1 mentioned by the ,apostle1 were unwritten3 for some are distinctly specified as taught by a written epistle2 and the simple word ,tradition itself1 which merely denotes any thing handed down or delivered or communicated1 has no necessary reference to what is unwritten rather than to what is written4 7#c47 ,it is not known by the ,romish ,clergy3 whether the originally oral unwritten traditions1 mentioned by ,st4 ,paul1 were not finally committed to durable writing in documents1 composed subsequently to those epistles in which he mentions them1 and afterward added to the sacred canon2 so that1 what were once unwritten traditions1 became ultimately a portion of our present written word3 for the plain reader may be usefully taught or reminded1 that several portions of the ,new ,testament were written at a later period than the epistles in which ,st4 ,paul speaks of ,traditions4 7#d47 ,whensoever the ,romish ,clergy shall prove the unwritten traditions of their ,church to have been received from ,christ and his apostles with as much certainty1 as the ,thessalonians and ,corinthians knew what they had personally received from the mouth of ,st4 ,paul3 we will cheerfully attend to them with all due reverence4 7#e47 ,both on the principle of our ,lord's own censure of the rabbinical traditions1 and likewise on the principle of plain common sense1 we cannot embrace oral traditions purporting to be ,god's unwritten word2 when they are palpably irreconcileable with1 and grossly contradictory to1 ,god's own acknowledged written word4 ,,iii4 ,we may now1 in the way of historical testimony1 go on profitably to hear the ancient ,fathers3 those identical old orthodox ,fathers to wit2 whom1 in respect to the present question1 the doctors of the ,council of ,trent1 as the reader may peradventure recollect1 claim as being clearly and indisputably quite their own4 #a4 ,let us first attend to ,irenus in the second century4 7#a47 ,the disposition of our salvation we know not through any other persons1 than those by whom the ,gospel has come to us3 which then1 indeed1 they themselves orally preached2 but which afterward1 according to the will of ,god1 they traditionally handed down to us ,,in ,,the ,,written ,,word1 as the future basis and column of our faith4 #cd 7#b47 ,when the ,gnostics are confuted from ,,scripture1 their answer is3 that1 ,by those who are ignorant of ,,unwritten ,,tradition1 truth cannot be discovered from ,,the ,,written ,,word2 for truth was delivered1 not 7merely7 through letters1 but through the living voice4 #ce;a #b4 ,let us next hear ,tertullian in the second and third centuries4 ,as for ,hermogenes1 let his shop produce ,,the ,,written ,,word4 ,if he be unable to produce ,,the ,,written ,,word in substantiation of his tenets2 let him dread that scriptural ,woe1 which is destined to those who either add to it or detract from it4 #ce;b #c4 ,let us next hear ,hippolytus in the third century4 ,there is one ,god1 whom we know from no other authority1 than ,,the ,,holy ,,scriptures4--,whatsoever matters1 then1 ,,the ,,divine ,,scriptures declare2 these let us learn3 and1 whatsoever matters they teach2 these let us recognise3--not according to our own humour or according to our own mind1 neither with any wresting of the things delivered from ,god2 but1 even as he himself wished ,,through ,,the ,,holy ,,scriptures to shew us1 thus let us learn4 #ce;c #d4 ,let us next hear ,cyprian in the third century4 ,whence is that pretended ,,tradition8 ,does it descend from the authority of the ,lord and the ,gospels3 or does it come down from the mandates and letters of the ,apostles8 ,god testifies1 that those things are to be done1 which are ,,written4--,if1 then1 any such precept can be found1 ,,either ,,in ,,the ,,gospel ,,or ,,in ,,the ,,epistles ,,and ,,acts ,,of ,,the ,,apostles3--let this divine and holy 7written7 tradition be observed4 #ce;d #e4 ,let us next hear ,cyril of ,jerusalem in the fourth century4 ,respecting the divine and holy mysteries of the faith1 not even a tittle ought to be delivered without the authority of ,,the ,,holy ,,scriptures4 ,neither ought any thing to be propounded1 on the basis of mere credibility1 or through the medium of plausible ratiocination4 ,neither yet repose the slightest confidence in the bare assertions of me your ,catechist1 unless you shall receive from ,,the ,,holy ,,scriptures foil demonstration of the matters propounded4 ,for the security of our faith depends1 not upon verbal trickery1 but upon demonstration from ,,the ,,holy ,,scriptures4 #cf;a #f4 ,let us next hear the great ,athanasius in the fourth century4 7#a47 ,the holy and divinely inspired ,,scriptures are sufficient for the declaration of the truth4 #cf;b 7#b47 ,let a person solely learn the matters1 which are set forth in ,,the ,,scriptures3 for the demonstrations1 contained in them1 are1 in order to the settling of this point1 quite sufficient and complete4 #cf;c 7#c47 ,if ye are disciples of the ,gospels1--walk according to ,,what ,,is ,,written4 ,but1 if you choose to allege any other matters ,,beyond ,,what ,,is ,,written3 why do you contend against us1 ,,who ,,will ,,never ,,be ,,persuaded ,,either ,,to ,,hear ,,or ,,to ,,speak ,a ,,single ,,syllable ,,beyond ,,god',s ,,written ,,word8 #cf;d 7#d47 ,these2 namely1 the canonical books of ,scripture1 from which the apocryphal books are carefully excluded by the accurate ,father3 ,these are the fountains of salvation2 so that he1 who thirsts1 may drink from the oracles contained in them4 ,in ,,these ,,alone is the evangelical school of piety4 ,let no one add to them3 and let no one detract from them4 #cf;e 7#e47 ,it is the part of mere triflers to propound and to speak ,,the ,,things ,,which ,,are ,,not ,,written4 #cf;f 7#f47 ,what ,,the ,,written ,,word had never revealed1 you will never be able to discover4 #cg;a #g4 ,let us next hear ,basil in the fourth century4 7#a47 ,it is a manifest apostasy from the faith1 and a clear proof of arrogance1 either to disregard any matter of ,,the ,,things ,,which ,,are ,,written1 ,or to introduce argumentatively any matter of ,,the ,,things ,,which ,,are ,,not ,,written4 #cg;b 7#b47 ,,the ,,things ,,which ,,are ,,written believe3 ,,the ,,things ,,which ,,are ,,not ,,written ,seek not after4 #cg;c #h4 ,let us next hear ,jerome in the fourth and fifth centuries4 7#a47 ,as we deny not ,,the ,,things ,,which ,,are ,,written3 ,,so ,,the ,,things ,,which ,,are ,,not ,,written we reject4 ,we believe1 that ,god was born of a virgin2 ,,because ,,we ,,read ,,it3 we believe not1 that ,mary was married after her parturition2 ,,because ,,we ,,read ,,it ,,not4 #cg;d 7#b47 ,learn1 then1 in ,,the ,,divine ,,scriptures1 through which ,,alone you can understand the full will of ,god1 that some things are prohibited and that other things are commanded1 that some things are granted and that other things are persuaded4 #cg;e #i4 ,finally1 let us hear ,augustine in the fourth and fifth centuries4 ,demonstrate1 from any one of ,,the ,,canonical ,,apostles ,,and ,,prophets1 the truth of what ,cyprian has written to ,jubaianus3 and ,i should then have no room for contradiction4 ,but now1 since what you produce is ,,not ,,canonical2 through the liberty1 to which the ,lord hath called us1 ,i receive not the decision4 #cg;f ,,iv4 ,from the evidence now faithfully laid before him1 the prudent inquirer is invited to judge for himself3 whether the romish doctrine1 of the concurrent ,,equal authority of ,unwritten ,tradition and the insufficiency of the ,written ,word alone1 be warranted either by ,scripture or by the early ,fathers4 ,meanwhile the following questions may not be altogether unworthy of his attention4 #a4 ,do1 or do not1 the doctors of the ,council of ,trent1 agreeably to their own formal and distinct profession1 follow the example of the old orthodox ,fathers1 when they decide3 that the ,written ,word of ,god1 and the ,unwritten ,traditions of the ,latin ,church1 are to be received by the faithful with an ,,equal affection and pious reverence8 #b4 ,do1 or do not1 the ,romish ,clergy imitate the ,gnostics3 who1 when they were confuted from ,scripture1 were accustomed to reply2 that1 by those who are ignorant of ,unwritten ,tradition1 truth cannot be discovered from the ,written ,word4 #c4 ,do1 or do not1 the ,romish ,clergy copy the example of ,cyril of ,jerusalem3 who declared1 that1 respecting the faith1 ,,not ,a ,,tittle ought to be delivered without the authority of the ,holy ,scriptures2 and who exhorted his ,catechumens to repose not ,,the ,,slightest ,,confidence in his assertions1 unless they should receive from the ,holy ,scriptures full demonstration of the matters propounded8 #d4 ,do1 or do not1 the ,romish ,clergy teach1 with ,athanasius3 that1 the ,scriptures ,,alone are sufficient for the declaration of the truth2 and that1 in the canonical ,scriptures ,,alone1 to the exclusion of the ,apocrypha1 is the evangelical school of piety8 #e4 ,do1 or do not1 the ,romish ,clergy declare1 with the same illustrious ,father3 that they will never be persuaded either to hear or to speak ,a ,,single ,,syllable beyond ,god's written word8 #f4 ,do1 or do not1 the ,romish ,clergy pronounce1 still with the great ,athanasius3 that it is the part of mere triflers to propound and to speak the things which are not written8 #g4 ,do1 or do not1 the doctors of the ,council of ,trent1 and after them our present ,romish ,clergy1 take up1 and make their own1 the ancient pithy distinction of ,jerome3 ,the things which are written we acknowledge2 the things which are not written we reject8 #h4 ,do1 or do not1 the ,romish ,clergy1 make a point1 with ,tertullian1 of always requiring the production of proof from the ,written ,word3 and do they1 or do they not1 allow and maintain1 with the same ,father2 that he1 who is unable to produce the ,written ,word in substantiation of his tenets1 but who for that purpose resorts to ,unwritten ,tradition1 may well dread the awful ,woe so justly denounced against those who either add to it or detract from it8 #i4 ,finally1 in their several estimates of ,unwritten ,tradition and the ,written ,word1 and in their several modes of conducting those theological controversies which respect the authoritative rule of faith and practice1 do the ,romish ,clergy or the ,reformed ,clergy approximate most closely to ,holy ,scripture and to the ancient orthodox ,fathers8 ,,chapter ,v4 ,,meritorious ,,satisfaction4 ,,from the perfect equality of ,unwritten ,tradition and the ,written ,word of ,god1 we may next proceed to the doctrine of ,meritorious ,satisfaction4 ,i4 ,the ,church of ,rome lays down her decision1 respecting what she calls ,works of ,satisfaction1 in manner following4 ,so great is the abundance of divine munificence1 that we are able to make satisfaction to ,god the ,father through ,jesus ,christ1 not only by punishments either spontaneously undergone by ourselves for the avenging of sin or imposed upon us by the will of the priest according to the measure of our offence1 but also 7what is the greatest argument of love7 by temporal flagellations inflicted of ,god and by us patiently endured4 #dj;a ,,ii4 ,thus speaks the ,roman ,church3 let us now hear the declarations of ,holy ,scripture4 #a4 ,when ye shall have done all those things which are commanded you1 say3 ,we are unprofitable servants2 we have done that which it was our duty to do4 #dj;b #b4 ,two men went up into the temple to pray3 the one1 a ,pharisee2 and the other1 a ,publican4 ,the ,pharisee stood1 and prayed thus with himself3 ,god1 ,i thank thee1 that ,i am not as other men are1 extortioners1 unjust1 adulterers1 or even as this ,publican4 ,i fast twice in the week3 ,i give tythes of all that ,i possess4 ,and the ,publican1 standing afar off1 would not lift up so much as his eyes unto heaven2 but smote upon his breast1 saying3 ,god be merciful to me a sinner6 ,i tell you3 ,this man went down to his house justified rather than the other3 for every one1 that exalteth himself1 shall be abased2 and he1 that humbleth himself1 shall be exalted4 #dj;c #c4 ,where is boasting then8 ,it is excluded4 ,by what law8 ,of works8 ,nay1 but by the law of faith4 ,therefore we conclude3 that a man is justified by faith1 without the deeds of the law4 #dj;d #d4 ,if ,abraham were justified by works1 he hath whereof to glory1 but not before ,god4 ,for what saith the ,scripture8 ,abraham believed ,god3 and it was counted unto him for righteousness4 ,now1 to him that worketh1 is the reward reckoned1 not of grace1 but of debt4 ,but1 to him that worketh not1 but believeth on him that justifieth the ungodly1 his faith is counted for righteousness4 #dj;e #e4 ,therefore1 being justified by faith1 we have peace with ,god1 through our ,lord ,jesus ,christ4 #da;a #f4 ,they1 being ignorant of ,god's righteousness1 and going about to establish their own righteousness1 have not submitted themselves unto the righteousness of ,god4 #da;b #g4 ,we are all as an unclean thing3 and all our righteousnesses are as filthy rags4 #da;c ,,iii4 ,let us next attend to the language of the old orthodox ,fathers4 #a4 ,clement of ,rome1 in the first century1 speaks as follows4 ,all1 therefore1 have been glorified and magnified1 not through themselves or through their own works of righteousness which they have done1 but through the will of ,god4 ,wherefore1 being called through his will in ,christ ,jesus1 we are justified1 not through ourselves1 or through our own wisdom or intellect or piety1 or through the works which we have wrought in holiness of heart2 but through faith1 by which the ,almighty ,god has justified us all from everlasting4 #da;d #b4 ,the author of the ,epistle to ,diognetus1 in the first or second century1 speaks exactly to the same purpose4 ,what else can cover our sins1 than the righteousness of ,christ8 ,in what can we lawless and impious wretches be justified1 save only in the ,son of ,god8 #da;e #c4 ,ambrose of ,milan1 in the fourth century1 still holds the same language4 7#a47 ,by what labours1 by what injuries1 can we lighten our sins8 ,the sufferings of this time are1 in reference to future glory1 altogether unworthy4 ,hence1 toward man1 the form of celestial decrees proceeds1 not according to our merits1 but according to the mercy of ,god4 #db;a 7#b47 ,would that the ,lord would not reject1 but collect1 this my mere stubble in the harvest1 these empty wild oats of my fructification6--,it is fitting1 therefore1 to believe2 both that penance is to be performed1 and that pardon is to be granted3 nevertheless1 in such manner1 that we should hope for pardon1 as from faith1 not as from debt4 #db;b #d4 ,augustine1 in the fourth and fifth centuries1 exactly agrees with his predecessors4 ,the sins are thine3 the merits are ,god's4 ,to thee punishment is due3 and when the reward shall come1 he will crown his own gifts1 not thy merits4 #db;c ,,iv4 ,let the patient enquirer now judge for himself3 whether the romish doctrine1 that ,punishments1 either self-inflicted1 or commanded by a priest1 or sent in the course of ,god's providence1 can make satisfaction to the ,father through ,christ in our behalf1 be the doctrine either of ,scripture or of the early ,church4 ,v4 ,but1 if no man can make satisfaction for his own sins3 still less1 according to the monstrous phantasy of ,supererogation1 can he make satisfaction for the sins of others4 ,yet this impious absurdity was openly advanced in the papal bull for the observation of a jubilee is the recent year #ahbe4 ,we have resolved1 says ,pope ,leo1 ,,by ,,virtue ,,of ,,the ,,authority ,,given ,,to ,,us ,,from ,,heaven1 fully to unlock that sacred treasure1 composed of the merits1 sufferings1 and virtues1 of ,christ our ,lord and of his ,virgin-,mother and of all the ,saints1 ,,which ,,the ,,author ,,of ,,human ,,salvation ,,has ,,entrusted ,,to ,,our ,,dispensation4--,to you1 therefore1 venerable brethren1 ,patriarchs1 ,primates1 ,archbishops1 ,bishops1 it belongs to explain with perspicuity the power of ,indulgences3 what is their efficacy in the remission1 not only of the canonical penance1 but also of the temporal punishment due to the divine justice for past sin2 and what succour is afforded1 out of this heavenly treasure1 from the merits of ,christ and his ,saints1 to such as have departed real penitents in ,god's love1 yet before they had duly satisfied by fruits worthy of penance for sins of commission and omission1 and are now purifying in the fire of ,purgatory1 that an entrance may be opened for them into their eternal country where nothing defiled is admitted4 #a4 ,where is ,pope ,leo's ,,proof of the validity of his claim to an authority given to him from heaven3 by virtue of which authority he fully unlocks a sacred treasure1 composed of the merits of ,christ and the ,virgin ,mary and all the ,saints1 and entrusted by the blessed author of our salvation to the wisdom of his doling out8 ,let such ,,proof be produced1 if the ,romish ,clergy can produce it1 either from the ,bible1 or even from the received doctrine of the primitive ,church ,catholic4 #b4 ,by what evidence does ,pope ,leo ,,substantiate his assertion3 that ,souls in ,purgatory are benefited by the supererogatory merits of the ,virgin ,mary and the ,saints strangely associated with the all-sufficient merits of the ,redeemer8 ,let the ,romish ,clergy1 if they be able1 ,,substantiate this most extraordinary allegation4 #c4 ,where is ,pope ,leo's ,,proof of the very position1 upon which the whole of his bull professedly reposes2 the position1 to wit3 that ,the ,virgin ,mary and the ,saints not only have merit enough to make satisfaction for their own sins1 but have even merit to spare for the benefit of less privileged souls in ,purgatory8 ,from the ,bible or from the ,doctors of the primitive ,church1 let his venerable brethren1 ,patriarchs1 ,primates1 ,archbishops1 and ,bishops1 bring forward1 if they can accomplish such a feat1 the ,,proof of this very remarkable position4 ,,chapter ,,vi4 ,,saint-,,worship1 ,,image-,,worship1 ,,relic-,,worship1 ,,cross-,,worship4 ,i ,,shall next examine the doctrine and practice of ,saint-worship1 ,image-worship1 ,relic-worship1 and ,cross-worship4 ,i4 ,in exhibiting the tenets of the ,romish ,church and ,clergy on these several points1 ,i shall successively give3 the decision of the council of ,trent2 the comments of some of the most approved ,latin ,doctors2 and the actual practice of the ,romanists themselves as the best explanation of their received tenets4 #a4 ,let us first hear the decision of the ,council of ,trent4 ,all ,bishops1 and others who discharge the duty of teaching1 must diligently instruct the faithful1 concerning the intercession and invocation of the ,saints1 the honouring of ,relics1 and the legitimate use of ,images4 ,for this purpose1 they must teach them3 that the ,saints1 reigning with ,christ1 offer up their prayers to ,god for men2 and that it is good and useful1 suppliantly to invoke them1 and to flee to their prayers and assistance for the purpose of obtaining benefits from ,god through his ,son ,jesus ,christ our ,lord who is our only ,redeemer and ,saviour4 ,furthermore1 they must teach them3 that those1 who deny that the ,saints in heaven ought to be invoked1 or who assert either that they do not pray for men or that the invoking of them to pray for us is idolatry or that it is contrary to ,god's word and adverse to the honour of ,jesus ,christ the only mediator between ,god and man or that it is foolish by voice or in mind to supplicate those who reign in heaven1 think impiously4 ,they must also teach them3 that the holy bodies of the ,saints and ,martyrs and others living with ,christ are to be venerated by the faithful1 through which many benefits are afforded from ,god to men2 so that the affirmers1 that veneration and honour are not due to the ,relics of the ,saints1 or that these and other sacred monuments are uselessly honoured by the faithful1 or that it is vain to celebrate the memories of the ,saints for the purpose of obtaining their assistance1 are wholly to be condemned1 as the ,church long since condemned and still condemns them4 ,likewise1 they must teach them3 that the ,images of ,christ and of the ,virgin ,mother of ,god and of the other ,saints are especially to be had and retained in ,churches1 and that due honour and veneration are to be paid to them2 not that any divinity or virtue1 on account of which they ought to be worshipped1 is believed to be inherent in them2 or that any thing is to be sought from them2 or that trust is to be placed in ,images1 as was formerly done by the ,gentiles1 who placed their hope in ,idols2 but because the honour1 which is paid to them1 is referred to the originals which they represent2 so that1 through the ,images which we kiss and before which we uncover our heads and bow down prostrate1 we adore ,christ and venerate the ,saints whose similitude they bear4 #de #b4 ,let us next1 upon the doctrinal and practical system of the professedly unchangeable ,church of ,rome1 hear the comments of some of the most approved ,latin ,doctors both before and after the ,council of ,trent4 7#a47 ,from ,thomas ,aquinas1 who was not only a mighty ,schoolman but also a canonised ,saint of the ,roman ,church1 we may clearly hope to derive the very best and most accurate instruction as to the real tenets of his ,communion4 ,now this writer1 through the medium of a syllogism professedly framed upon an authorised ,prayer in the ,breviary1 establishes the ,,duty of worshipping the cross with the self-same adoration as that which is paid to the ,deity4 ,we offer the supreme adoration of ,latria to that ,being1 in whom we place our hope of salvation4 ,but we place our hope of salvation in the cross of ,christ3 for the ,church sings2 ,hail1 ,o cross1 our only hope in this time of passion1 increase righteousness to the pious1 and grant pardon to the guilty4 ,,therefore the cross of ,christ is to be adored with the supreme adoration of ,latria4 #df;a 7#b47 ,much wholesome instruction1 in regard to the legitimate use of ,images1 may also be derived from the expositorial comment of ,james ,naclantus ,bishop of ,clugium4 ,we must not only confess1 that the faithful in the ,church worship before an ,image2 as some over-squeamish souls might peradventure express themselves3 but we must furthermore confess1 without the slightest scruple of conscience1 that ,,they ,,adore ,,the ,,very ,,image ,,itself2 for1 in sooth1 they venerate it with the identical worship wherewith they venerate its prototype4 ,hence1 ,,if ,,they ,,adore ,,the ,,prototype ,,with ,,that ,,divine ,,worship ,,which ,,is ,,rendered ,,to ,,god ,,and ,,which ,,technically ,,bears ,,the ,,name ,,of ,,latria1 ,,they ,,adore ,,also ,,the ,,image ,,with ,,the ,,same ,,latria ,,or ,,supreme ,,divine ,,worship3 and1 if they adore the prototype with ,dulia or ,hyperdulia1 they are bound also to adore the ,image with the self-same species of inferior worship4 #df;b 7#c47 ,in exactly the same expository strain proceeds ,gabriel ,biel1 in his ,lectures upon the ,canon of the ,mass4 ,if there shall be ,images of ,christ1 ,,they ,,are ,,adored ,,with ,,the ,,same ,,species ,,of ,,adoration ,,as ,,christ ,,himself1 ,,that ,,is1 ,,with ,,the ,,supreme ,,adoration ,,called ,,latria3 if1 of the most blessed ,virgin2 with the worship of ,hyperdulia4 #dg;a 7#d47 ,the commentary of ,peter de ,medrano will throw yet additional light on the subject4 ,we must say3 that1 to our ,lady the ,mother of ,god1 there has been granted the remarkable privilege of being physically and really present in some of her statues or images4--,hence we must piously believe3 that1 in some celebrated statues or images of herself1 she is inherent and present1 personally1 physically1 and really2--in order that1 in them1 she may receive1 from faithful worshippers1 her due adoration4 #dg;b 7#e47 ,yet still further light breaks in upon us from the statements of ,aringhi1 penned and published at ,rome under the very nose of the sovereign ,pontiff4 ,this ,image1 translated from the city of ,edessa1 is at once preserved as a bulwark against mad ,image-breakers1 and is set forth to be taken up and ,,adored by the faithful4 #dg;c ,within these few years1 under every ,pope successively1 some or other of our sacred ,images1 especially of the more ancient1 have made themselves illustrious1 and have acquired ,a ,,peculiar ,,worship ,,and ,,veneration1 by the exhibition of fresh miracles2 as it is notorious to all1 who dwell in this city4 #dg;d #c4 ,let us finally attend to the actual liturgical practice of the ,romanists themselves1 as the best explanation of the tenets received and inculcated by their ,clergy3 for1 clearly1 as men are taught to believe and to act1 so will their authorised public prayers be constructed4 7#a47 ,hail1 ,o cross1 our only hope in this time of passion3 increase righteousness to the pious1 and grant pardon to the guilty4 #dh;a 7#b47 ,holy ,mary1 succour the miserable1 assist the pusillanimous1 comfort the mournful4 #dh;b 7#c47 ,o singular ,virgin1 mild among all1 make us1 being delivered from our sins1 mild and chaste4 ,grant us purity of life2 prepare for us a safe journey3 that1 seeing ,jesus1 we may always jointly rejoice4 #dh;c 7#d47 ,mary1 mother of grace1 mother of mercy1 do thou protect us from the enemy1 and receive us in the hour of death4 ,unloose their bonds to the guilty3 give light to the blind3 drive away our evils3 demand all good things4 ,shew thyself to be a mother4 ,let him1 who for us endured to be thy son1 receive our prayers through thee4 #dh;d 7#e47 ,o ,george1 illustrious martyr1 praise and glory become thee4--,we beseech thee1 in our inmost heart1 that1 with all the faithful1 we may be joined to the citizens of heaven1 being washed from our impurities4 #dh;e 7#f47 ,o martyr ,christopher1 for the honour of the ,saviour1 make us in mind worthy of the honour of the ,deity4 ,according to the promise of ,christ1 for what thou askest thou obtainest1 grant unto thy sorrowful people the gifts1 which in dying thou besoughtest4 #dh;f 7#g47 ,o ye eleven thousand glorious girls1 lilies of virginity1 roses of martyrdom1 defend me in life by granting me your assistance3 and shew yourselves in death1 by bringing the last comfort4 #dh;g 7#h47 ,o holy ,mary2 our sovereign queen1 as ,god the ,father1 by his omnipotence1 has made thee most powerful2 so assist us1 at the hour of death1 by defending us against all power that is contrary to thine4 ,hail1 ,mary6 ,o holy ,mary1 our sovereign queen1 as ,god the ,son has endowed thee with so much knowledge and charity that it enlightens all heaven2 so1 in the hour of death1 illustrate and strengthen our souls with the knowledge of the true faith1 that they may not be perverted by error or pernicious ignorance4 ,hail1 ,mary6 ,o holy ,virgin1 our sovereign queen1 as the ,holy ,ghost has plentifully poured forth into thee the love of ,god2 so instil into us1 at the hour of death1 the sweetness of divine love1 that all bitterness at that time may become acceptable and pleasant to us4 ,hail1 ,mary6 #di;a 7#i47 ,hail ,mary1 lady and mistress of the world1 to whom all power has been given both in heaven and in earth6 #di;b ,,ii4 ,after this ample statement of the doctrine and practice of the ,roman ,church1 it will be useful for us to observe1 both negatively what the ,bible does not say1 and positively what the ,bible does say1 on the subject now before us4 #a4 ,in the first place1 then1 so far as respects the negative part of the question1 the ,bible is ,,totally ,,silent1 as to the ,trent-inculcated duty1 of invoking ,saints1 venerating ,relics1 and kissing and uncovering the head and falling prostrate before ,images either in nitches or upon crucifixes4 ,it ,,no ,,where recognises or recommends any such practices and notions3 as those1 of invoking dead ,saints1 to aid us by their prayers1 or to grant us purity of life1 or to unloose the bands of the guilty1 or to make us mild and chaste1 or to defend us in life1 or to assist us in the hour of death2 of celebrating their memories1 for the avowed purpose of obtaining their help and protection2 of much benefit being derived1 from ,god to man by the veneration of ,relics2 of worshipping ,christ and venerating the ,saints1 through the medium of worship and veneration paid relatively to ,images2 of beseeching the cross1 a mere dumb piece of wood even if any of its remains should now be actually in existence1 to increase righteousness to the pious and to grant pardon to the guilty4 ,from beginning to end1 ,,not ,a ,,syllable of sanction or approbation1 in regard to any such phantasies can we discover in the ,holy ,scriptures4 ,hence1 even to say the very least of the matter1 the doctrine1 avowedly taught and liturgically introduced by the ,church of ,rome1 has not the slightest support or warrant from the ,written ,word of ,god4 ,whatever be the ground1 upon which it rests3 at all events1 it clearly rests not upon the ,bible4 #c4 ,but this is not all4 ,for1 in the second place1 so far as respects the positive part of the question1 ,holy ,scripture is full and express ,,against any worship or invocation of the creature1 however disguised or modified or palliated by the closely harmonizing distinctions and definitions of ,paganism and ,popery3 inasmuch as the ,pagans1 though slanderously misrepresented by the doctors of the ,council of ,trent1 did in truth defend their ,idol-worship against the primitive ,christians1 on the self-same plea and principle of relative adoration1 as the said doctors themselves and their followers the ,romish ,clergy defend their ,image-worship against us ,reformed ,catholics4 #ej 7#a47 ,thou shalt not make unto thee any graven image1 or any likeness of any thing that is in heaven4 above or that is in the earth beneath or that is in the water under the earth4 ,thou shalt not bow down thyself unto them1 nor serve them3 for ,i1 the ,lord thy ,god1 am a jealous ,god1 visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me1 and shewing mercy unto thousands of them that love me and keep my commandments4 #ea;a 7#b47 ,cursed be the man that maketh any graven or molten image1 an abomination unto the ,lord1 the work of the hands of the craftsman4 #ea;b 7#c47 ,they1 that make a graven image1 are all of them vanity2 and their delectable things shall not profit3 and they are their own witnesses2 they see not1 nor know2 that they may be ashamed4 #ea;c 7#d47 ,none considereth in his heart1 neither is there knowledge nor understanding to say3 ,i have burned part of it in the fire2 yea also ,i have baked bread upon the coals thereof2 ,i have roasted flesh1 and eaten it3 and shall ,i make the residue thereof an abomination2 shall ,i fall down to the stock of a tree8 #ea;d 7#e47 ,what profiteth the graven image1 that the maker thereof hath graven it3 the molten image1 and a teacher of lies1 that the maker of his work trusteth therein to make dumb idols8 ,woe unto him that saith to the wood2 ,awake3 to the dumb stone2 ,arise1 it shall teach4 ,behold1 it is laid over with gold and silver2 and there is no breath at all in the midst of it4 #ea;e 7#f47 ,then said ,jesus unto him3 ,get thee hence1 ,satan3 for it is written2 ,thou shalt worship the ,lord thy ,god1 and him only shalt thou serve4 #ea;f 7#g47 ,let no man beguile you of your reward1 in a voluntary humility and worshipping of angels1 intruding into those things which he hath not seen1 vainly puffed up by his fleshly mind4 #eb;a 7#h47 ,when ,i had heard and seen1 ,i fell down to worship before the feet of the angel which shewed me these things4 ,then saith he unto me3 ,see thou do it not2 for ,i am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book4 ,worship ,god4 #eb;b 7#i47 ,when the people saw what ,paul had done1 they lifted up their voices1 saying in the speech of ,lycaonia3 ,the gods are come down to us in the likeness of men4 ,and they called ,barnabas ,jupiter2 and ,paul ,mercurius1 because he was the chief speaker4 ,then the priest of ,jupiter1 which was before their city1 brought oxen and garlands unto the gates1 and would have done sacrifice with the people4 ,when the apostles ,barnabas and ,paul heard1 they rent their clothes1 and ran in among the people1 crying out and saying3 ,sirs1 why do ye these things8 ,we also are men of like passions with you2 and preach unto you1 that ye should turn away from these vanities unto the living ,god4 #eb;c ,,iii4 ,we may now profitably hear the testimony of the early ecclesiastical writers4 #a4 ,the ,epistle of the ,church of ,smyrna1 relative to the martyrdom of ,polycarp1 was written about the middle of the second century4 ,nicetas was urged by the envious and the wicked to intercede with the governor1 that the remains of ,polycarp should not be delivered for sepulture3 lest1 leaving him that was crucified1 the ,christians1 it was suggested1 should begin to worship this person4 ,these things they said1 at the instigation of the ,jews3 because they were ignorant2 that neither can we ever forsake ,christ who suffered for the salvation of the saved throughout the whole world1 nor that we can ever worship any other4 ,for him1 being the ,son of ,god1 we adore3 but the martyrs1 as disciples and imitators of the ,lord1 we worthily love on account of their special affection to their own ,king and ,master4 #ec;a #b4 ,clement of ,alexandria flourished in the second century4 7#a47 ,images1 wrought by mean artizans1 are produced from worthless materials4 ,therefore they themselves must be worthless and profane4 #ec;b 7#b47 ,an image1 truly1 is mere dead matter1 fashioned by the hand of the artizan4 ,but1 with us ,christians1 there is no sensible representation formed out of sensible matter4 ,god1 the alone true ,god1 is our intellectual image4 #ec;c #c4 ,minucius ,felix lived in the third century4 7#a47 ,why have the ,christians no altars1 no temples1 no known images8 #ec;d 7#b47 ,we neither worship crosses1 nor wish for them4 #ec;e #d4 ,origen lived in the third century4 7#a47 ,celsus remarks1 that we have neither altars nor images nor temples4--,we ought not to dedicate images constructed by the ingenuity of artizans4 #ec;f 7#b7 ,we deem those the most ignorant3 who are not ashamed1 to address lifeless things1 to petition the weak for health1 to ask life from the dead1 to pray for health from the needy4 ,and1 though some may allege1 that these images are not gods but only their symbols and representations3 yet even such persons1 fancying that imitations of the ,deity can be made by the hands of some mean artizan1 are not a whit less ignorant and slavish and uninstructed4 ,from this sottish stupidity1 the very lowest and least informed of us ,christians are exempt4 #ec;g #e4 ,the ,council of ,elvira sat at the beginning of the fourth century4 ,it hath seemed good to us1 that pictures ought not to be admitted into a church3 lest that should be painted upon walls which is worshipped and adored4 #ed;a #f4 ,athanasius flourished in the fourth century4 ,we are truly worshippers of ,god3 because we invocate no one of the creatures nor any mere man1 but the ,son who is by nature from ,god and true ,god4 #ed;b #g4 ,augustine lived in the fourth and fifth centuries4 7#a47 ,let not our point of religion be the worship of dead men4 ,for though they lived piously2 still they are not to be accounted of1 as requiring from us any such honours3 but they rather wish us to worship him1 through whose illumination they rejoice that we should be partners of their merit4 ,they are to be honoured1 therefore1 on account of imitation2 not to be prayed to on account of religion4 #ed;c 7#b47 ,i have known that many are adorers of sepulchres and of pictures3--but the ,church herself condemns them1 and as bad children studies to correct them4 #ed;d #h4 ,epiphanius flourished in the fourth-century4 ,let ,mary be held in honour3 but let the ,father and the ,son and the ,holy ,ghost be worshipped4 ,as for ,mary1 let no one worship her4 #ed;e ,,iv4 ,once more1 let the honest inquirer freely judge and determine for himself1 whether the doctrine and practice of the ,roman ,church and ,clergy1 relative to ,saints and ,images and ,relics and ,crosses1 be supported either by ,holy ,scripture or by ,primitive ,antiquity4 ,,chapter ,,vii4 ,,papal ,,supremacy4 ,,the doctrine of ,papal ,supremacy shall next be brought to the legitimate test of ,scripture and ,historical ,evidence4 ,i4 ,we find the claim of this supremacy authoritatively propounded1 in manner following4 #a4 ,the ,roman ,church is the mother and mistress of all other ,churches4 #ee;a #b4 ,i acknowledge the holy catholic and apostolic ,roman ,church to be the mother and mistress of all ,churches3 and ,i promise and swear true obedience to the ,roman ,pontiff1 the successor of the blessed ,peter ,prince of the ,apostles1 and the ,vicar of ,jesus ,christ4 #ee;b ,,ii4 ,such1 in form1 is the claim3 but where find we its substantiation in the ,bible8 #a4 ,the ,roman ,church had indisputably been founded in the apostolic age3 for one of ,st4 ,paul's ,epistles is addressed to it4 ,yet ,,not ,a ,,single ,,syllable is said in ,scripture1 either prophetic or declarative1 respecting the divine appointment1 and consequently the divine right1 of the ,papal ,supremacy4 ,we ,,no ,,where read in ,holy ,writ3 either that the ,roman ,church ought justly to be obeyed1 as the mother and mistress of all other ,churches2 or that the ,pope is1 at once1 the successor of the blessed ,peter ,prince of the ,apostles1 and the ,vicar of ,jesus ,christ4 ,from whatever quarter the divines of ,trent have made these discoveries3 it is quite clear1 that the ,bible throws no light upon the present subject4 #b4 ,the ,romish ,clergy1 however1 assure us3 that the primacy or monarchy of the entire ,catholic ,church was1 in the following express terms1 granted to ,st4 ,peter by ,christ himself4 ,thou art ,peter3 and upon this rock ,i will build my ,church2 and the gates of hell shall not prevail against it4 ,and ,i will give unto thee the keys of the kingdom of heaven3 and1 whatsoever thou shalt bind on earth shall be bound in heaven2 and1 whatsoever thou shalt loose on earth1 shall be loosed in heaven4 #ef ,now1 whether our ,lord did or did not grant the monarchy of the ,church to ,peter2 respecting which monarchy1 by the way1 neither claim nor trace can be found in any part of the ,new ,testament3 the true question1 ,i apprehend1 touches1 not ,peter1 but the ,pope4 ,in other words1 it matters little to the point before us1 whether ,peter was or was not divinely appointed the monarch of the ,church3 unless it can also be proved1 that the ,pope is the lawfully and divinely constituted successor to all ,peter's alleged regalities4 ,where1 then1 is the scriptural demonstration of the ,pope's hereditary successorship to the asserted special privileges and authority of ,st4 ,peter8 ,in other words1 where have we any proof from the ,bible3 that ,the ,roman ,pontiff1 as the oath in the ,tridentine ,profession of ,faith determines1 is1 at once1 the ,successor of the blessed ,peter ,prince of the ,apostles1 and the ,vicar of ,jesus ,christ8 ,truly1 the ,bible1 though we painfully search it through from beginning to end1 ,,says ,,not ,,one ,,word about the matter4 ,,iii4 ,but1 where the ,bible is so provokingly silent1 peradventure the earliest ,fathers1 in delivering their testimony1 may be somewhat more communicative4 ,to establish the ,pope's claim of rightful successorship to ,st4 ,peter1 we must obviously establish the ,,fact that ,st4 ,peter was the first diocesan ,bishop of ,rome4 ,for1 since1 so far as foundership is concerned1 ,st4 ,peter founded many ,churches3 the mere circumstance1 even if the circumstance were ever so well established1 of his having founded the ,roman ,church1 would no more constitute the ,roman ,bishop heir to his regalities1 than the same circumstance would convey the same privilege to the ,bishop of any other ,church similarly founded by ,st4 ,peter4 ,whence it is quite clear3 that1 in no method1 save that of ,the regular succession of one diocesan ,bishop to another diocesan ,bishop in the same episcopal ,see1 each ,bishop inheriting the duly transmitted authority of his predecessor1 can any intelligible case be made out for the ,pope's alleged successorship to ,peter in the pretended office of ,christ's supreme ,vicar4 ,accordingly1 as the ,romish ,clergy well know and confess1 this precise matter is the very hinge1 upon which turns the whole of the present question4 ,,was1 ,,or ,,was ,,not1 ,,the ,,apostle ,,peter ,,the ,,first ,,diocesan ,,bishop ,,of ,,the ,,roman ,,church8 ,we have here before us a simple question of ,,fact3 and doubtless1 like every other simple question of ,,fact1 it must be determined by historical testimony4 #a4 ,negatively1 then1 we may safely say1 that the alleged fact of ,peter's diocesan ,roman ,episcopate is altogether incapable of substantiation through the medium of evidence4 ,not a single writer of the three first centuries gives the slightest intimation1 that ,peter was the first diocesan ,bishop of ,rome4 ,but1 if the alleged fact cannot be established from the writers of the three earliest centuries2 it is obvious to the meanest capacity1 that it can never be established from the interested fictions of a later period4 #b4 ,we may1 however1 advance beyond negativeness3 though even that were amply sufficient2 for no man can be justly required to admit an alleged fact1 without so much as a shadow of historical substantiation4 ,positively1 we can say3 that1 in the writers of the three first ages1 not only is there no testimony to be found for the asserted fact of ,peter's diocesan ,roman ,episcopate1 but we are absolutely encountered with direct testimony against it4 7#a47 ,irenus of ,lyons1 who lived from the latter end of the first century to the latter end of the second1 distinctly attests3 that the ,church of ,rome was ,,jointly founded by the ,,two ,apostles ,peter and ,paul2 and that1 ,when the ,,two ,apostles had thus ,,jointly founded it1 they ,,jointly delivered the ,episcopate of their newly founded ,society to ,linus4 ,accordingly1 in strict agreement with this account of the transaction1 ,irenus places ,linus the ,,first in his list of the twelve successive ,roman ,bishops1 who governed that ,church1 from the time of its original joint foundation by ,peter and ,paul1 down to the year #age when he published his ,work against ,heresies4 #eh;a ,now such an account is plainly incompatible with the pretended fact3 that ,peter was the first diocesan ,bishop of ,rome4 ,for the account states3 that ,peter and ,paul1 having jointly founded the ,roman ,church1 committed the episcopate of it to ,linus4 ,whence it dearly follows3 that the first diocesan ,bishop of ,rome was ,linus1 not ,peter4 7#b47 ,the evidence of ,irenus is directly confirmed by the ancient author of the ,apostolical ,constitutions4 ,he gives us a list of the primitive apostolically ordained ,bishops3 and1 in the course of it1 he unequivocally states1 even in so many words1 that ,linus was consecrated the ,,first ,bishop of the ,roman ,church2 adding what is not unworthy the attention of the ,latin ,clergy1 that ,linus was so consecrated the ,,first ,roman ,bishop1 not by ,peter but by ,paul4 #eh;b ,,iv4 ,on the grounds now stated1 many persons will incline to rest1 either partially or wholly1 in the strongly expressed judgment of the learned ,scaliger4 ,as for the coming of ,peter to ,rome1 ,,his ,,roman ,,episcopate ,,of ,,twenty-,,five ,,years1 and his final martyrdom at ,rome1 no man1 whose head can boast a grain of common sense1 will believe a single syllable4 #ei;a ,,chapter ,,viii4 ,,remarkable ,,acknowledgments ,,made ,,by ,,the ,,romish ,,clergy4 ,so far as respects the evidence upon which stands the alleged apostolicity of the peculiar doctrines and practices of ,romanism1 it will now be useful to hear the various acknowledgments which have been made by the ,latin ,clergy themselves4 ,i4 ,let us begin with that cherished dogma of the ,roman ,church1 the tenet of ,transubstantiation4 #a4 ,on this point1 the theologians of ,trent assure us3 that ,the words of ,christ1 as recorded by the ,evangelists1 ,,so ,,plainly ,,and ,,so ,,distinctly propound the doctrine of ,transubstantiation1 that1 on the part of wicked and contentious ,protestants1 it is both a burning shame and a crying sin to interpret them figuratively4 #ei;b #b4 ,yet the great schoolmen1 ,johannes ,scotus1 ,biel1 ,occam1 ,peter ab ,alliaco ,cardinal-,archbishop of ,cambray1 ,cardinal ,cajetan1 and ,cardinal ,fisher of ,rochester1 have all declared3 that ,the doctrine of ,transubstantiation is ,,incapable ,,of ,,proof from ,scripture2 that ,the doctrine of the bread and wine remaining substantially unchanged is ,,less ,,repugnant to ,scripture1 than the doctrine of their transubstantiation into the body and blood of ,christ2 and1 consequently1 that ,the doctrine of ,transubstantiation ,,cannot ,,be ,,demonstrated from the institutive words of ,christ1 unless to such words the authoritative decision of the ,roman ,church be superadded4 #fj;a ,,ii4 ,let us next pass to the dogma of ,purgatory4 #a4 ,the divines of ,trent profess to have received the doctrine of ,purgatory1 both from the declaration of ,,scripture1 and from the ancient tradition of ,,the ,,fathers4 #fj;b #b4 ,yet ,bishop ,trevern confesses2 that ,,jesus ,,christ has not revealed to us the knowledge of ,purgatory3 #fj;c ,cardinal ,fisher admits2 that1 ,among ,,the ,,ancients1 there was either no mention or very rare mention of ,purgatory1 that ,purgatory was but lately known and received by the ,catholic ,church1 and that ,to this day the ,greeks believe not in its existence4 #fj;d ,father ,barns tells us2 that ,punishment in ,purgatory is a doctrine seated in human opinion1 that ,neither from ,,scripture nor from ,,the ,,fathers nor from ,,the ,,earlier ,,councils can it be firmly deduced1 and that ,the contrary opinion seems more conformable to them3 #fj;e and ,petrus ,picherellus drily enough remarks2 that ,in ,,scripture there is no fuel to be found1 either to kindle or to maintain the fire of ,purgatory4 #fj;f ,,iii4 ,we may next turn our attention to ,image-worship and ,saint-worship4 #a4 ,the doctors of the ,council of ,trent declare3 that ,according to the use of the ,catholic and ,apostolic ,church ,,received ,,in ,,the ,,primeval ,,times ,,of ,,the ,,christian ,,religion1 the invocation of dead ,saints1 the veneration of ,relics1 and the kissing and falling down before graven or molten ,images1 ought1 by the ,clergy1 to be diligently inculcated upon the ,laity4 #fa;a #b4 ,yet the learned ,jesuit ,petavius roundly pronounces it to be a matter of absolute certainty2 that1 ,,in ,,the ,,first ,,ages ,,of ,,the ,,church1 ,images of ,christ were not substituted in the place of pagan ,idols nor proposed to the veneration of the faithful3 #fa;b while ,cardinal ,perron tells us2 that ,no traces of the practice of invocating the ,saints can be found ,,in ,,the ,,authors1 ,,who ,,lived ,,nearest ,,to ,,the ,,times ,,of ,,the ,,apostles4 #fa;c ,,iv4 ,let us next advert to the high authority ascribed by the ,romish ,clergy to those ,councils which are styled ,ecumenical or ,general4 #a4 ,these ,ecumenical ,councils with the ,pope at their head are believed by the ,romanists to be1 like the ,divinity himself infallible and incapable of error4 #b4 ,yet the learned ,albert ,pighius scruples not to assert3 that ,general ,councils are1 not of divine1 but of merely human1 institution2 that ,they originate only from a dictate of right reason1 because doubtful matters may be better debated by many than by few1 more especially when the many are prudent and experienced persons2 that ,in the canonical ,scriptures there is not a word about ,general ,councils1 nor from the institution of the ,apostles did the primitive ,church of ,christ receive any thing special respecting them3 and that ,from theological grounds it is impossible to demonstrate that the whole ,church ought to be represented by a ,general ,council4 #fa;d ,v4 ,pass we next to the evidence upon which all the manifold peculiarities of ,romanism claim to repose4 #a4 ,the members of the ,council of ,trent declare3 that1 ,in settling and defining the doctrines and practices of their ,church1 they follow the ,,unanimous ,,consent ,,and ,,testimony of the ,holy ,fathers4 #fb;a #b4 ,yet a modern romish doctor1 ,mr4 ,husenbeth1 has been driven to confess3 that1 ,although the ,latin ,clergy ,,ought to be able to trace every point of what he calls ,catholic ,faith up to the ,apostles1 they1 in truth1 ,,cannot trace their peculiarities up to the ,apostles ,,through ,,the ,,testimony ,,of ,,the ,,fathers ,,of ,,the ,,three ,,first ,,centuries4 #fb;b ,,iv4 ,how persons1 who make such acknowledgments1 can still have adhered to the communion of the ,church of ,rome1 ,i pretend not to comprehend1 and therefore cannot explain4 ,suffice it to say3 that the acknowledgments have been made1 and that the individuals have nevertheless most unaccountably maintained and defended their unsubstantiated and confessedly unsubstantiable peculiarities4 ,,chapter ,,ix4 ,,extraordinary ,,theological ,,practices ,,of ,,the ,,romish ,,clergy4 ,,remarkable as are the acknowledgments made by the ,romish ,clergy1 their theological practices will be found not less worthy the attention of the honest and conscientious inquirer4 ,i4 ,the general ,,principle1 on which these practices are constructed1 is very clearly and distinctly laid down by the ,professors of ,douay4 ,in managing the old catholic writers when in disputation opposed to us by our adversaries1 say they1 we endure very many errors4 ,sometimes1 we extenuate them3 sometimes1 we excuse them3 very frequently1 having devised some plausible comment1 we even roundly deny them altogether1 affixing to them some convenient sense4 #fc;a ,,ii4 ,such is the avowed ,,principle of these ingenious divines1 through the medium of which when reduced to practice1 a troublesome old author1 whose claim to catholicity cannot be quite decently denied1 by dint of judicious explaining and managing and correcting and garbling and interpolating1 may be compelled1 either apparently to uphold1 or at least not to contradict1 the peculiarities advocated by the ,romish ,clergy4 ,let us now1 descending to particulars1 mark how the ,,principle is reduced to ,,practice4 #a4 ,the first specimen1 which ,i shall give1 is that1 afforded by the ,douay ,doctors themselves1 and afterward very greatly improved upon by the dexterous ,bossuet ,bishop of ,meaux4 ,bertram of ,corby1 always admitted to be an orthodox catholic divine1 had written1 in the ninth century1 a book on the ,eucharist2 which1 in its natural construction1 is plainly fatal to the doctrine of ,transubstantiation4 #fc;b ,whereupon1 the ,professors of ,douay state2 that ,bertram's book1 when emendated1 may be tolerated3 observing with perfect truth1 that1 since they had kindly done the good office of emendation for sundry other ancient catholic writers1 no imaginable reason could be assigned1 why ,bertram1 in all equity1 should not deserve and receive the same diligent recognition4 #fd;a ,numerous copies of the ,work1 however1 escaped the ambiguous benefit of the ,douay emendation4 ,bossuet1 therefore1 as in such cases the ,professors wisely direct1 finally judged it best to affix to ,bertram's undeniable phraseology some convenient sense4 ,hence1 in settling the merits of the eucharistic controversy between ,paschase and ,bertram1 the ,bishop of ,meaux compendiously assures us3 that these two champions1 with their respective followers1 were all alike staunch ,transubstantialists1 though they unluckily differed as to the best mode of expressing and propounding their common favourite doctrine4 #fd;b #b4 ,another specimen occurs in the remarkable case of ,elfric's ,epistle to ,wulfstane1 written about the close of the tenth century4 ,the original ,saxon1 luckily preserved in the library of ,exeter ,cathedral1 contains a passage flat against ,transubstantiation4 ,nevertheless1 this sacrifice is1 ,,not the same body of his wherein he suffered for us1 ,,nor the same blood which he shed for us3 but1 ,,spiritually1 it is made his body and blood2 ,,as was that manna which rained from heaven1 and ,,as was that water which did flow out of the rock4 #fd;c ,yet1 in the ,latin translation of the ,epistle contained in the library of ,worcester ,cathedral1 this passage1 the decisive strength of which was evidently felt and tacitly acknowledged1 has been carefully erased4 #fd;d #c4 ,the treatment of the writings of ,theodoret will afford us yet a third specimen4 ,this ,father1 who lived in the fifth century1 had expressed himself so strongly against the doctrine now denominated ,transubstantiation1 that ,john ,clement1 perceiving the force of his testimony1 and losing his own temper1 tore out and burned the guilty leaf which contained the passage4 #fe;a ,now such a summary process might emendate ,john ,clement's individual copy of ,theodoret3 but1 unluckily1 other copies were abroad in the world4 ,what1 then1 was to be done8 ,why1 truly1 as the ,douay ,doctors advise in such cases1 a commodious sense1 by dint of excogitating a comment1 must be affixed to the noxious passage4 ,theodoret1 avowedly opposing the phantasy of ,transubstantiation1 had written1 concerning the eucharistic bread and wine after consecration1 that they remain in their former ,,substance and shape and appearance4 #fe;b ,but three modern ,romish ,doctors1 ,mr4 ,berington1 ,bp4 ,trevern of ,strasbourg1 and ,mr4 ,husenbeth1 excogitating a more commodious sense which never occurred to ,john ,clement1 make ,theodoret say1 in despite both of greek grammar and clear context1 that the consecrated bread and wine remain in the shape and form of the former ,,substance4 #fe;c ,now this translation1 as every schoolboy who reads the original ,greek will at once perceive1 is grammatically impossible4 ,but let that original be withheld from the gaze of the curious3 and ten to one but the commodious sense will pass muster among the ,romish ,laity1 nay even among some of the ,protestant ,laity1 without any further difficulty4 #d4 ,a fourth specimen is yet again afforded by the liberality of the same ,bp4 ,trevern of ,strasbourg4 ,speaking of a moral1 not of a literal or substantial1 change in the consecrated elements1 as they themselves distinctly assure us in the way of explaining their own language1 the old ,fathers often say3 that the bread and wine are changed into the body and blood of ,christ4 ,but ,bp4 ,trevern1 by deliberately in more than a single instance interpolating the decisive word ,,substance1 while from the eyes of his readers he carefully withholds the originals1 makes them speak1 not their own sentiments1 but those of the ,church and ,clergy of ,rome4 ,thus1 when ,cyril of ,jerusalem writes2 ,whatsoever the ,holy ,spirit hath touched1 that thing is sanctified and changed3 ,bp4 ,trevern forces him to say2 ,all that1 which has received the impression of the ,holy ,spirit1 is sanctified and changed ,,into ,,another ,,substance4 #ff;a ,and thus1 when the old author of the ,treatise on the ,sacraments in the ,works of ,ambrose writes2 ,they are changed into other3 ,bp4 ,trevern remorselessly compels him to say2 ,they pass into another ,,substance4 #ff;b #e4 ,for our fifth specimen we are indebted jointly to ,bp4 ,trevern and ,mr4 ,berington4 ,cyprian speaks of men being cleansed for sins through the suffering of long pain and of their being long purged in fire4 #ff;c ,these expressions1 as the whole context shews and as it was rightly observed by the honest romish commentator ,rigaltius1 relate simply to the allegorical fire of penitential austerities in this world3 a fire1 in which1 by the early discipline of the ,church1 it was required1 that the lapsed should for an appointed season be exercised4 ,but ,bp4 ,trevern and ,mr4 ,berington1 wholly suppressing the context and saying not a single syllable about their respectable fellow-religionist ,rigaltius1 gravely adduce the passage as proof positive3 that ,cyprian1 in the middle of the third century1 held and taught the existence of a ,purgatory after death in the next world4 #fg #f4 ,our sixth specimen is afforded by ,mr4 ,husenbeth4 ,the famous text in the ,gospel of ,st4 ,matthew1 which exhibits our ,lord as saying1 ,thou art ,peter and upon this rock ,i will build my ,church1 is universally explained by the ,romish ,clergy1 as being a grant from ,christ of a monarchal supremacy in the ,catholic ,church1 both to ,peter individually1 and to ,peter's alleged heirs and successors the ,bishops of ,rome4 ,now1 most unluckily for this current explanation1 the primitive theologians knew nothing of it3 for1 while the early ,fathers1 ,justin and ,tertullian and ,cyprian and ,origen and ,athanasius and ,jerome and ,augustine and ,chrysostom and ,hilary1 differ as to the true meaning of the text 7some supposing the rock to be ,peter personally and exclusively2 some1 to be ,christ himself2 and some1 to be ,peter's confession of ,christ's divinity72 ,,not ,,one of them interprets it1 as the ,romish ,clergy would now interpret it4 ,yet1 by way of putting to open shame every opponent of the ,pope's supremacy by divine right1 ,mr4 ,husenbeth deliberately assures his plain country readers3 that1 by ,,all the holy ,fathers and ,doctors1 by ,,all the ,councils1 and by the most learned and pious men in the world in ,,every age down to the ,reformation1 the text in question has been ,,uniformly understood as it is now explained by the ,romish ,clergy4 #fh;a #g4 ,the copiousness of ,mr4 ,husenbeth will afford us also yet a seventh specimen4 ,with every semblance of even scrupulous fidelity1 giving distinct references to his authorities1 this theologian1 in a small ,work written for circulation among the unlearned1 declares2 that ,papias1 ,ignatius1 ,irenus1 ,dionysius of ,corinth1 ,caius of ,rome1 ,clement of ,alexandria1 ,tertullian1 ,origen1 and ,cyprian1 all with one voice explicitly assert ,st4 ,peter to have been the first diocesan ,bishop of ,rome3 and he adds1 still for the information of the unlearned2 that ,mr4 ,white1 who had unceremoniously pronounced ,st4 ,peter's ,roman ,episcopate to be an idle and ungrounded report1 did but attempt to impose upon such humble readers as have no means of examining history1 by such worn out fallacies and vile fabrications4 #fh;b ,yet ,i have myself examined all ,mr4 ,husenbeth's references to his above alleged witnesses from the three first centuries3 and ,i can positively state1 from the testimony of my own eye-sight1 that ,,not ,,one of those witnesses says a single syllable1 as to ,st4 ,peter having been the first diocesan ,bishop of ,rome1 or indeed as to his ,,ever having been ,bishop of that ,see4 #h4 ,our eighth specimen is furnished by the joint industry and rival intrepidity of ,bp4 ,trevern and ,mr4 ,husenbeth4 ,for the purpose of persuading the unwary1 that the highest divine adoration of the consecrated bread and wine had been the practice of the ,church from the earliest ages1 ,bp4 ,trevern adduces a direction or rubric from the ancient ,clementine ,liturgy3 and1 after him1 ,mr4 ,husenbeth eagerly catches up1 for the same purpose1 the same ancient rubric or direction4 #fi;a ,meanwhile the direction itself1 in its genuine state says not a syllable respecting any adoration of the consecrated bread and wine4 ,bp4 ,trevern first interpolates it1 to make it serve his purpose3 and then ,mr4 ,husenbeth brings forward1 as evidence1 the precise words of the gallican prelates interpolation wedged into an utterly false construction of the original passage4 #fi;b #i4 ,our ninth and last specimen is of a somewhat wholesale nature3 whence it will the more completely exemplify the ,,principle1 laid down1 for the better furtherance of truth1 by the painful ,professors of ,douay4 ,the ,king of ,spain 7,i avail myself of the diligent researches of our own excellent ,bishop ,jeremy ,taylor7 gave a commission to the ,inquisitors1 to purge all catholic authors3 but with this special clause2 that they should keep private among themselves the expurgatory index1 neither communicating it to others1 nor giving a copy of it to any one4 ,it happened1 however1 by the ,divine ,providence so ordering it1 that1 about thirteen years after1 a copy of it was procured and published by ,johannes ,pappus and ,franciscus ,junius4 ,this circumstance compelled the ,inquisitors to acknowledge their expurgatory index3 and they have since printed it themselves4 7#a47 ,let us now observe some few of the exploits of emendation1 achieved by these honest and laborious correctors of erring ,antiquity4 ,in ,chrysostom's ,works printed at ,basil1 the words1 ,there is no merit1 but what is given us by ,christ1 are commanded to be expunged4 ,yet these very words occur in his first ,homily upon the text of ,st4 ,john1 ,ye are my friends4 ,a similar erasure is enjoined of the clause1 ,the ,church is built1 not upon the man1 but upon the faith4 ,yet this clause occurs in his ,sermonon ,pentecost4 ,the same expurgatory process has been undergone by ,chrysostom in many other places3 and ,ambrose and ,augustine and the rest of the old ,fathers have been subjected to the like necessary emendations4 ,in short the curtailments of the ancient writers were carried to so great an extent1 that ,ludovicus ,saurius1 the corrector of the press at ,lyons1 shewed and complained of them to ,junius3 lamenting1 that he was forced to cancel and erase many sayings of ,ambrose in that edition of his ,works which was printed at ,lyons in the year #aeei4 7#b47 ,not content with thus emendating the ,fathers1 our pains-taking ,inquisitors1 in order that their editions might throughout be perfectly harmonious and consistent1 fell doggedly to work upon the very tables or indexes1 which contained any references to the expunged passages3 for1 of course1 it were unseemly1 that a reference should appear1 indicating the occurrence of a place which itself could no where be found in an improved or expurgated edition4 ,thus1 out of one of ,froben's indexes1 they have directed the erasure of the following references3 ,the use of images forbidden2 ,the ,eucharist no sacrifice1 but the commemoration of a sacrifice2 ,works1 although they do not justify1 yet are necessary to salvation2 ,marriage is granted to all that will not contain2 ,venial sins damn2 ,the dead ,saints1 after this life1 cannot help us4 ,and thus1 out of the index of ,augustine's ,works by ,claudius ,chevallonius at ,paris in the year #aeca1 they have commanded a still more extraordinary erasure of a reference3 ,dele1 ,solus ,deus adorandus2 that is1 ,blot out the words1 ,god alone is to be adored4 #ga;a 7#c47 ,on such disgraceful practices1 ,bp4 ,taylor well remarks3 ,these instances may serve1 instead of multitudes which might be brought1 of their corrupting the witnesses and razing the records of antiquity1 that the errors and novelties of the ,church of ,rome might not be so easily reproved4 ,now1 if the ,fathers were not against them1 what need these arts8 ,why should they use them thus8 ,their own expurgatory indices me infinite testimony against them1 both that they do so1 and that they need it4 #ga;b ,,iii4 ,it were easy to have multiplied specimens of the same description3 but these1 ,i apprehend1 may well suffice4 ,respecting such a topic1 any observations of my own are quite superfluous4 ,by some marvellous perversion of the moral sense1 ,sixtus ,senensis1 indeed1 has even lauded ,pope ,pius ,v1 because he had taken diligent care1 that the writings of all catholic authors1 and more especially the writings of the ancient ,fathers1 should be expurgated and emaculated3 but the plain good sense of every upright and honourable man will deem such praise no very flattering compliment4 #ga;c ,yet1 though ,i shall not weary the prudent inquirer with any needless remarks of my own1 either on the ,douay ,principle itself1 or on the reduction of that principle to systematic practice3 ,i may1 at parting1 be permitted1 in all good will1 to offer him a word of not altogether useless advice4 ,whenever a ,romish ,doctor makes a large or extraordinary or startling assertion1 there clearly can be no harm in ,a ,,cautious ,,suspension ,,of ,,belief1 until either the enquirer himself or some competent and trust-worthy friend shall have had an opportunity of ,,actual ,,and ,,personal ,,verification ,,of ,,alleged ,,authorities4 ,,chapter ,x4 ,,conclusion4 ,,at the close of this brief manual1 it may perhaps be useful to state the question as it now presents itself4 ,i4 ,upon those who assert1 rests the duty and incumbency of proof4 ,yet1 in regard to what by a single comprehensive word may be styled ,popery1 the question stands negatively1 in manner following4 ,the peculiar doctrines and practices1 which the ,clergy of the ,roman ,church pertinaciously inculcate upon their ,laity1 and to which they would proselyte the unthinking and uninformed ,protestant1 ,,can ,,not ,,be ,,traced ,,up ,,to ,,christ ,,and ,,his ,,inspired ,,apostles1 either by the evidence of ,god's ,written ,word1 or by the subordinate testimony of the successive ecclesiastical writers of the three first centuries4 ,,ii4 ,but this circumstance1 bad enough even in itself1 is by no means the worst part of the matter4 ,scripture and the early ,fathers1 not only1 negatively1 ,,do ,,not ,,establish the apostolicity of the peculiarities of ,popery3 but they also1 positively1 ,,contradict ,,and ,,condemn those same peculiarities4 ,,iii4 ,hence1 if ,i mistake not1 the sober inquirer1 who demands proof instead of assertion1 will at length find himself irresistibly brought to the following very important conclusion4 ,,in ,,admitting ,,the ,,peculiarities ,,of ,,the ,,latin ,,church ,,as ,,articles ,,of ,,the ,,christian ,,revelation1 ,,the ,,romanist ,,believes1 ,,not ,,only ,,without ,,evidence1 ,,but ,,even ,,against ,,evidence4 ,,the ,,end4 99 99 99 99 99 ,,gilbert ,,rivington1 ,printers1 ,st4 ,john's ,square1 ,london4 99 99 99 99 99 ,,footnotes4 #g ,such1 avowedly1 has been the language of ,dr4 ,norris1 of ,stonyhurst2 such also1 unless my memory altogether fail me1 has been the language of ,dr4 ,doyle4 ,roma locuta est3 causa finita est4 ,which1 being interpreted1 ,is3 ,rome hath spoken3 the cause1 therefore1 is determined4 ,these two divines seem1 either themselves to have forgotten1 or to have expected their opponents to forget2 that the theologians of ,trent1 not only define ,,doctrines1 but assert ,,facts2 not only assert ,,facts1 but assert them as ,,the ,,avowed ,,basis ,,of ,,doctrines4 ,the defined ,,doctrines being thus professedly made to rest upon the asserted ,,facts1 we should feel ourselves greatly obliged to ,dr4 ,norris1 and ,dr4 ,doyle1 if they would distinctly teach us2 ,what becomes of the defined ,,doctrines1 when the asserted ,,facts themselves turn out to be mere shadowy non-entities8 ,will a house continue to stand1 when its foundations are removed8 ,can doctrines remain secure1 when their professed basis of facts proves to be nothing better than the fabric of a vision8 #h;a ,concil4 ,trident4 sess4 xiii4 a #c4 p4 #abd4 #h;b ,ibid4 sess4 xiv4 c4 #e4 p4 #adh4 #h;c ,ibid4 sess4 xiv4 c4 #g4 p4 #aec4 #h;d ,ibid4 sess4 xxiii4 c #a4 p4 #bgi4 #h;e ,ibid4 sess4 xxiii4 a #c4 p4 #bhj4 #h;f ,ibid4 sess4 v4 p4 #ab1 #ac4 #h;g ,here let the reader mark the circumstance1 alluded to in a preceding note4 ,we have ,a ,,doctrinal ,,system professedly resting upon ,a ,,basis ,,of ,,asserted ,,facts4 ,the ,,doctrinal ,,system comprehends all the peculiarities of ,popery3 the ,,basis ,,of ,,asserted ,,facts is the unanimous teaching of those peculiarities both by ,holy ,scripture and by the whole body of the ,fathers4 ,now1 if1 simply as an historical matter of fact1 the peculiarities of ,popery be not taught by ,holy ,scripture1 and by the whole body of the ,fathers1 will ,dr4 ,norris and ,dr4 ,doyle have the goodness to tell us2 how1 on the declared principles of the ,council of ,trent1 we are to estimate the value of those same peculiarities8 #i ,faith of ,cathol4 p4 #aed1 #aee4 #aa;a ,concil4 ,trident4 sess4 xiii4 c4 #a1 #c1 #d1 #e4 can4 #a1 #b1 #c1 #d4 p4 #abb1 #abc1 #abd1 #abe1 #abf1 #abi1 #acj4 sess4 xxii4 c4 #b4 can4 #a1 #c4 p4 #bci1 #bdj1 #bdd4 #aa;b ,john vi4 #ea-fc4 #ab;a ,matt4 xxvi4 #bf-bi4 #ab;b ,thus formally interprets ,theodoret4 ,see below1 in4 #i4 7#a47 #ac;a #a4 ,corinth1 xi4 #bc-bh4 #ad;a ,clem4 ,alex4 ,pdag4 lib4 ii4 c4 #b4 ,oper4 p4 #aef4 #ad;b ,ibid4 p4 #aeh4 #ae;a ,tertull4 de anim4 ,oper4 p4 #fec4 #ae;b ,tertull4 de resurr4 carn4 xxviii4 ,oper4 p4 #fi4 #ae;c ,tertull4 adv4 ,marcion4 lib4 i4 #i4 ,oper4 p4 #aee4 #af;a ,athan4 in illud ,evan4 ,quicunque dixerit4 ,oper4 vol4 i4 #gga1 #ggb4 #af;b ,euseb4 ,demons4 ,evan4 lib4 viii4 c4 #b4 p4 #bcf4 #af;c ,ibid4 p4 #bcf4 #af;d ,ambros4 ,officior4 lib4 i4 c4 #dh4 ,oper4 col4 #cc4 #af;e ,macar4 gypt4 ,homil4 xxvii4 ,for the scripturally determined sense of the word ,antitype1 see1 in the original ,greek1 ,heb4 ix4 #bd4 #ag;a ,gregor4 ,nyssen4 in ,baptism4 ,christ ,oper4 vol4 ii4 p4 #hja1 #hjb4 #ag;b ,cyril4 ,hieros4 ,catech4 ,mystag4 v4 p4 #bdd4 #ag;c ,ibid4 iii4 p4 #bce4 #ah;a ,august4 cont4 ,adimant4 c4 xii4 ,oper4 vol4 v44 pi #fi4 #ah;b ,august4 cont4 ,maximin4 lib4 iii4 c4 #bb4 ,oper4 vol4 vi4 p4 #bge4 #ah;c ,august4 ,enarr4 in ,psalm4 xcviii4 ,oper4 vol4 viii4 p4 #cig4 #ah;d ,august de ,doctrin4 ,christian4 lib4 iii4 c4 #ae1 #af4 #ai;a ,theodoret4 ,dial4 i4 ,oper4 vol4 iv4 p4 #ag1 #ah4 #ai;b ,ibid4 ,dial4 ii4 ,oper4 vol4 iv4 p4 #hd1 #he4 #ai;c ,gelas4 de duab4 ,christ4 natur4 in ,biblioth4 ,patr4 vol4 iv4 p4 #dbb4 #bj;a ,vacund4 ,defens4 ,concil4 ,chalced4 lib4 ix4 c4 #e4 ,oper4 p4 #add4 #bj;b ,ephrm4 ,theopolitan4 apud ,phot4 ,bibl4 cod4 ccxxix4 p4 #gid4 #bj;c ,bed4 ,comment4 in ,psalm4 iii4 #bj;d ,amalar4 de ,eccles4 ,offic4 in ,prfat4 #ba;a ,amalar4 de ,eccles4 ,offic4 lib4 i4 c4 #bd4 #ba;b ,walaf4 ,strab de ,reb4 ,eccles4 c4 xiv #ba;c ,raban4 ,mogunt4 ,epist4 ad ,heribald4 de ,euchar4 c4 xxxii4 #bb ,bertram4 de corp4 et sanguin4 ,domin4 p4 #bjc1 #bje1 #bac1 #bad4 #bd ,concil4 ,trident4 sess4 xxv4 p4 #eje1 #ejf4 ,profess4 ,fid4 ,trident4 in ,syllog4 ,confess4 p4 #d4 #be ,rev4 xiv4 #ac #bf;a #b ,macc4 xii4 #dc-df4 #bf;b #b ,macc4 xiv4 #cg-df2 xv4 #cg1 #ch4 #bf;c #b ,macc4 xii4 #ci-db4 ,concil4 ,trident4 sess4 xiv4 c4 #a1 #e4 p4 #add1 #adh1 #adi4 sess4 xxv4 p4 #ejf4 #bf;d ,melit4 ,sardens4 apud ,euseb4 ,hist4 ,eccles4 lib4 iv4 c4 #be4 ,cyril4 ,hieros4 ,catech4 iv4 p4 #cg1 #ch4 ,ruffin4 ,expos4 in ,symbol4 ,apost4 ad calc4 ,cyprian4 ,oper4 p4 #bf1 #bg4 ,hieron4 ,prolog4 ,scriptur4 ,galeat4 ,oper4 vol4 iii4 p4 #bhg4 ,epiphan4 de mensur4 et ponderib4 ,oper4 p4 #cjj4 ,athan4 ,epist4 ,festal4 xxxix4 ,oper4 vol4 ii4 p4 #dd1 #de4 ,athan4 ,succinct4 ,script4 ,synop4 ,oper4 vol4 ii4 p4 #fa-fc1 #aja1 #acc4 ,gregor4 ,magn4 ,moral4 in ,job4 lib4 xix4 c4 #ac4 ,as if in bitter mockery of the popish proof of the doctrine of a ,purgatory from the second book of ,maccabees1 ,ruffinus tells us1 in the fifth century1 that1 although the apocryphal books might be read in churches for edification1 they were not to be controversially adduced as any authority for the settlement of a point of faith and doctrine4 ,pope ,gregory says the same4 #bg;a ,cyril4 ,hieros4 ,catech4 iv4 p1 #cg4 #bg;b ,polycarp4 ,epist4 ad ,philipp4 #b1 #g4 ,athenag4 de ,resurrect4 ,mortuor4 ,oper4 p4 #adc-bai4 ,iren4 adv4 hr4 lib4 v4 c4 #bf4 p4 #cef4 #bh;a ,clem4 ,rom4 ,epist4 ad ,corinth4 ii4 #h4 ,ignat4 ,epist4 ad ,magnes4 #e4 ,justin4 ,dial4 cum ,tryph4 ,oper4 p4 #bgj4 ,hippolyt4 e libr4 adv4 ,grc4 ,oper4 vol4 i4 p4 #bbj1 #bba4 ,cyprian4 ad ,demetrian4 ,oper4 vol4 i4 p4 #aif4 #bh;b ,tertull4 de anim4 ,oper4 p4 #fhi4 ,cyril4 ,hieros4 ,catech4 ,mystag4 v4 p4 #bda4 ,ambros4 ,enarr4 in ,psalm l4 ,oper4 col4 #abhf4 ,august4 de ,fid4 et ,oper4 c4 xv4 ,oper4 vol4 iv4 p4 #bh1 #bi4 ,august de ,ign4 ,purgat4 serm4 iv4 ,oper4 vol4 x4 p4 #chb4 ,august4 de octo ,dulcit4 qust4 ,oper4 vol4 iv4 p4 #bej4 ,august4 ,enarr4 in ,psalm ciii4 conc4 #c4 ,oper4 vol4 viii4 p4 #dcj4 ,august4 de ,civ4 ,dei4 lib4 x4 c4 #be1 #bf4 #bh;c ,tertull4 de4 monogam4 #aj4 ,oper4 p4 #egh4 #bi;a ,rev4 xx4 #d-f4 #bi;b ,cyril4 ,hieros4 ,catech4 ,mystag4 v4 p4 #bda4 #cj ,concil4 ,trident4 sess4 iv4 p4 #g1 #h4 #ca;a ,matt4 xv4 #c-f4 #ca;b ,see #a ,kings xix4 #ah4 ,job xxxi4 #bg4 ,hos4 xiii4 #b4 #ca;c ,see ,orig4 cont4 ,cels4 lib4 vi4 p4 #bhd4 ,arnob4 adv4 ,gent4 lib4 vi4 p4 #aie4 ,lactant4 ,divin4 ,instit4 lib4 ii4 #b4 p4 #ada4 #cb;a ,concil4 ,trident4 sess4 xxv4 p4 #ejg1 #ejh4 #cb;b ,coloss4 ii4 #f-h4 #cb;c ,deut4 iv4 #b4 #cb;d ,isaiah viii4 #bj4 #cb;e ,galat4 i4 #h4 #cc;a #b ,tim4 iii4 #ae-ag4 #cc;b #b ,thess4 iii4 #f4 #cc;c ,thess4 ii4 #ae4 #cc;d ,corinth4 xi4 #b4 #cd ,iren4 adv4 hr4 lib4 iii4 c4 l4 p4 #afi4 #ce;a ,iren4 adv4 hr4 lib4 iii4 c4 #b4 p4 #afi4 #ce;b ,tertull4 adv4 ,hermog4 #ab4 ,oper4 p4 #cdf4 #ce;c ,hippol4 cont4 ,noet4 ix4 ,oper4 vol4 ii4 p4 #ab1 #ac4 #ce;d ,cyprian4 ,epist4 lxxiv4 ,oper4 vol4 ii4 p4 #baa4 #cf;a ,cyril4 ,hieros4 ,catech4 iv4 p4 #cj4 #cf;b ,athan4 ,orat4 cont4 gent4 ,oper4 vol4 i4 p4 #a4 #cf;c ,athan4 ad ,serap4 ,oper4 vol4 i4 p4 #cei4 #cf;d ,athan4 de incar4 ,christ4 ,oper4 vol4 i4 p4 #dhd4 #cf;e ,athan4 ,epist4 ,fest4 xxxix4 ,oper4 vol4 ii4 p4 #de4 #cf;f ,athan4 ,epist4 ad ,serap4 ,oper4 vol4 ii4 p4 #bi4 #cg;a ,athan4 de ,s4 ,trin4 dial4 ii4 ,oper4 vol4 ii4 p4 #agb4 #cg;b ,basil4 de ,ver4 ,fid4 ,oper4 vol4 ii4 p4 #chf4 #cg;c ,basil4 ,homil4 de ,trin4 xxix4 #cg;d ,hieron4 adv4 ,helvid4 c4 ix4 ,oper4 vol4 ii4 p4 #aaf4 #cg;e ,hieron4 ad ,demet4 de virgin4 ,oper4 vol4 ix4 p4 #d4 #cg;f ,august4 cont4 ,crescon4 lib4 ii4 c4 #cb4 ,oper4 vol4 vii4 p4 #afj4 #dj;a ,concil4 ,trident4 sess4 xiv4 c4 #i4 p4 #aeh1 #aei4 #dj;b ,luke xvi4 #aj4 #dj;c ,luke xviii4 #aj-ad4 #dj;d ,rom4 ii4 #bg1 #bh4 #dj;e ,rom4 iv4 #b-e4 #da;a ,rom4 v4 #a4 #da;b ,rom4 x4 #c4 #da;c ,isaiah lxiv4 #f4 #da;d ,clem4 ,roman4 ,epist4 ad ,corinth1 i4 #cb4 #da;e ,epist4 ad ,diognet4 in ,oper4 ,justin ,martyr4 p4 #chf4 #db;a ,ambros4 ,comment4 in ,psalm4 cxviii4 7cxix47 serm4 xx4 ver4 #d4 ,oper4 col4 #aeie4 #db;b ,ambros4 de poenit4 lib4 ii4 c4 #h4 ,oper4 col4 #aia4 #db;c ,august4 ,enarr4 in ,psalm4 lxx4 ,oper4 vol4 viii4 p4 #bgg4 #de ,concil4 ,trident4 sess4 xxv4 p4 #ejg1 #ejh4 #df;a ,s4 ,thom4 ,aquin4 part4 iii4 q4 #be4 art #d4 #df;b ,jacob4 ,naclant4 ,ciug4 ,expos4 ,epist4 ad ,roman4 cap4 i4 #dg;a ,gabriel4 ,biel4 super ,can4 ,miss4 lect4 xlix4 #dg;b ,pet4 de ,medran4 ,roset4 ,theolog4 p4 #caa4 #dg;c ,aring4 ,rom4 ,subt4 lib4 v4 c4 #d4 #dg;d ,ibid4 vol4 ii4 p4 #dfd4 #dh;a ,breviar4 ,rom4 ,hebdom4 #d4 ,quadrag4 die sabbat4 #dh;b ,collect4 in ,hor4 ad usum ,sarum4 fol4 #cj4 #dh;c ,ibid4 fol4 #cc4 #dh;d ,offic4 parv4 beat4 ,mar4 p4 #abg4 #dh;e ,collect4 in ,hor4 ad4 usum ,sarum4 for4 #gg4 #dh;f ,ibid4 fol4 #gg4 #dh;g ,ibid4 fol4 #hj4 #di;a ,the ,devotion of the sacred heart of ,jesus1 including the ,devotion to the sacred heart of the blessed ,virgin ,mary2 with an ,appendix and the indult of ,pope ,pius ,,vii4 in favour of it2 for the use of the midland district4 ,edit4 #ab4 p4 #bab1 #bac4 ,keating and ,brown1 #ahba4 #di;b ,ibid4 p4 #bjf4 ,see also p4 #bic4 #ej ,you pagans allege1 says ,arnobius1 that ,,you ,,worship ,,the ,,gods ,,through ,,the ,,medium ,,of ,,images--,you tell us1 that ,,they ,,receive ,,your ,,prayers ,,through ,,the ,,medium ,,of ,a ,,sort ,,of ,,go-,,betweens4 ,arnob4 adv4 gent4 lib4 vi4 p4 #a #ie4 ,we do not fear the images themselves1 the ,pagans tell us1 says ,lactantius2 but those beings1 after whose similitude they are fashioned1 and by whose names they are consecrated4 ,lactant4 ,divin4 ,instit4 lib4 ii4 #b4 p4 #ada4 #ea;a ,exod4 xx4 #d-f4 #ea;b ,deuter4 xxvii4 #ae4 #ea;c ,isa4 xliv4 #i4 ,see also ,psalm cxxxv4 #ae-ah4 #ea;d ,isa4 xliv4 #ai4 #ea;e ,habak4 ii4 #ah1 #ai4 #ea;f ,mat4 lv4 #aj4 #eb;a ,coloss4 ii4 #ah4 #eb;b ,rev4 xxii4 #h1 #i4 #eb;c ,acts xiv4 #aj-ae4 #ec;a ,epist4 ,eccles4 ,smyrn4 #ag1 #ah4 #ec;b ,clem4 ,alex4 ,strom4 lib4 vii4 ,oper4 p4 #gad4 #ec;c ,clem4 ,alex4 ,admon4 ad ,gent4 ,oper4 p4 #cd4 #ec;d ,minuc4 ,fel4 ,octav4 p4 #ia4 #ec;e ,ibid4 p4 #bhd4 #ec;f ,orig4 cont4 ,cels4 lib4 viii4 p4 #chi4 #ec;g ,ibid4 lib4 vi4 p4 #bhd4 #ed;a ,concil4 ,elib4 can4 xxxvi4 #ed;b ,athan4 cont4 ,arian4 ,orat4 iv4 ,oper4 vol4 i4 p4 #bge4 #ed;c ,august4 de ver4 relig4 c4 lv4 ,oper4 vol4 i4 p4 #cag4 #ed;d ,august de4 morib4 ,eccles4 ,cathol4 lib4 i4 c4 #cd4 #ed;e ,epiphan4 cont4 hr4 lib4 iii4 tom4 ii4 hr4 #gi4 #ee;a ,concil4 ,trident4 sess4 vii4 p4 #hg4 sess4 xiv4 c4 #c4 p4 #afb4 sess4 xxii4 c4 #h4 p4 #bdc4 #ee;b ,profess4 ,fid4 ,trident4 in syllog4 ,confess4 p4 #e4 #ef ,matt4 xvi4 #ah1 #ai4 #eh;a ,iren4 adv4 hr4 lib4 iii4 c4 #c4 p4 #agj1 #aga4 #eh;b ,constit4 ,apost4 lib4 vii4 c4 #df4 #ei;a ,scalig4 in4 ,joan4 xviii4 #ca4 #ei;b ,concil4 ,trident4 sess4 xiii4 cap4 l4 p4 #abc4 #fj;a ,johan4 ,scot4 in #d sent4 dist4 xi4 q4 #c4 ,biel4 in ,can4 ,miss4 lect4 #dj4 ,occam4 ,centil4 lib4 iv4 q4 #f4 et in #d sent4 dist4 xi4 q4 #f4 ,petr4 ab4 ,alliac4 ,camerac4 in #d sent4 dist4 xi4 q4 #f4 art4 #a1 #b4 ,cajet4 in ,th4 p4 #c4 q4 lxxv4 art4 l4 q4 xlv4 art4 #ad4 ,fisher4 ,roffens4 cont4 ,luther4 de capt4 ,babyl4 c4 #a4 #fj;b ,concil4 ,trident4 sess4 xxv4 p4 #eje1 #ejf4 #fj;c ,trevern's ,discuss4 ,amic4 vol4 ii4 p4 #bdb4 #fj;d ,fisher4 ,roffens4 cont4 ,luther4 art4 xviii4 ,oper4 p4 #dif4 #fj;e ,barn4 ,catholico-,rom4 ,pacif4 sect4 ix4 litt4 ,d4 ad fin4 ,paralip4 #fj;f ,picherell4 de ,miss4 c4 ii4 p4 #aej4 #fa;a ,concil4 ,trident sess4 xxv4 p4 #ejg4 #fa;b ,petav4 ,dogmat4 ,theol4 lib4 xv4 c4 #ac4 n4 #c4 #fa;c ,see ,stillingfleet's ,rational ,account of the ,grounds of ,protest4 ,relig4 part4 iii4 chap4 #c4 #ai4 p4 #eij4 #fa;d ,albert4 ,pigh4 ,hierarch4 ,eccles4 lib4 vi4 c4 #a1 #d4 #fb;a ,concil4 ,trident4 sess4 v4 p4 #ab1 #ac4 sess4 xxiii4 c #c4 p4 #bhj4 #fb;b ,pamph4 p4 #i1 #aj4 ,for a full account of this fatal1 though very true1 acknowledgment1 extorted from ,mr4 ,husenbeth by my repeated demand of distinct evidence from the writers of the three first centuries1 see my ,difficulties of ,roman4 book i4 chap4 #g4 #b;d edit4 ,the futile attempts of ,bp4 ,trevern and ,mr4 ,berington to bring1 from the same early period1 a shadow of testimony to their peculiarities1 are1 in the same ,work1 exposed and exploded4 ,should any of ,mr4 ,husenbeth's clerical brethren refuse to be bound by his confession1 let them1 if they can1 come forward and trace their doctrines up to the ,apostles through the successive writings of the ,fathers of the three first centuries4 #fc;a ,ind4 ,expurg4 ,belg4 p4 #ed4 ,for the original ,latin1 see ,diff4 of ,rom4 p4 #cdf4 #b;d edit4 #fc;b ,see above1 chap4 ii4 ,,iii4 #ah4 #fd;a ,ind4 ,expurg4 ,belg4 p4 #ed4 #fd;b ,hist4 des ,variat4 livr4 iv4 #cb4 #fd;c ,elfric has plainly borrowed both the turn and the sentiment of the present erased passage from ,augustine4 ,see above1 chap4 ii4 ,,iii4 #i4 7#c47 #fd;d ,see ,soames's ,hist4 of the ,reform4 vol4 iii4 p4 #afe1 #aff3 and ,stewart's ,protest4 ,layman4 p4 #cbb1 #cbc1 #cbd4 #fe;a ,bp4 ,taylor's ,dissuasive from ,popery1 chap4 i4 sect4 #a4 #fe;b ,see above1 chap4 ii4 4 ,,iii4 #aj4 7#b47 #fe;c ,berington's ,faith of ,cathol4 p4 #bdj4 ,trevern's ,ans4 to ,diffic4 of ,roman4 p4 #bgj4 ,husenbeth's ,reply to ,supplem4 p4 #bdc4 #ff;a ,cyril4 ,hieros4 ,catech4 ,myst4 v4 p4 #bda4 ,discuss4 ,amic4 vol4 ii4 p4 #hg4 #ff;b ,tract4 de ,sacram4 lib4 iv4 c4 #d4 ,discuss4 ,amic4 vol4 ii4 p4 #ib4 #ff;c ,cyprian4 ,epist4 lv4 vol4 ii4 p4 #aji1 #aaj4 #fg ,berington's ,faith of ,cathol4 p4 #cee4 ,trevern's ,discuss4 ,amic4 vol4 ii4 p4 #bdc4 #fh;a ,husenbeth's ,defence of the ,creed and ,discip4 of the ,cath4 ,church4 chap4 iii4 p4 #fi4 #fh;b ,husenbeth's ,defence of ,creed4 chap4 ii4 p4 #da1 #db4 #fi;a ,trevern's ,discuss4 ,amic4 vol4 i4 p4 #djg4 ,trevern's ,answ4 to ,diff4 of ,rom4 p4 #bjb4 ,husenbeth's ,reply to ,supplem4 p4 #bgc4 #fi;b ,see my ,diffic4 of ,roman1 p4 #ebf-ebi4 #b;d4 edit4 #ga;a ,index ,expurg4 ,madr4 #afab4 in indice libr4 expurg4 p4 #ci4 #ga;b ,bp4 ,taylor's ,dissuasive from ,popery1 chap4 i4 sect4 ,i4 #ga;c ,sixtus ,senensis1 in ,epistola dedicatoria ad ,pium ,quintum1 laudat ,pontificem in hc verba3 ,expurgari et emaculari curasti1 omnium catholicorum scriptorum1 ac prcipu veterum ,patrum1 scripta4 ,see ,bp4 ,taylor's ,dissuas4 from ,poper4 ch4 i4 sect4 #a4