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 r^- 
 
CATHOLIC VERSUS ROMAN; 
 
 OR, 
 
 SOME OF THE FUNDAMENTAL POINT.S OF DIFFER- 
 
 ENCE BETWEEN THE CATHOLIC CHURCH 
 
 AND THE ROMAN CHURCH. 
 
 or 
 
 TEJSr LECTUBES, 
 
 DELIVERED IN ST. LUKE'S CHURCH, a'ORONTO, IN 1885. 
 
 Wt 
 
 KEY. J. LANGTEY, M.A. 
 
 RECTOR OF ST. LUKe's. 
 
 V 
 
 1 
 
 TORONTO: 
 
 HUNTER, ROSE & COMPANY. 
 
 1886. 
 
CANADA 
 
 NATIONAL LIBRARY 
 BIBLIOTHEQUE NATIONALE 
 
 l3X \1-U5 L2> reijtf^fz. 
 
 Entered according to Act of Parliament of Canada, in the year one thou- 
 sand eight hundred and eighty-six, by Rev. J. JjAngtry, M.A., in the 
 office of the Minister of Agriculture. 
 
 ■ -J ! 
 
 
 PRINTED AND.BOtJND BY 
 
 HUNTER, ROSE & CO., 
 
 TORONTO. 
 
 *:"X- 
 
 - V 
 

 PKEFACE. 
 
 tlicu- 
 n the 
 
 THE ten lectures contained in this book were called 
 forth, as is explained in Lecture I., by an unpro- 
 voked and very misleading attack made by Archbishop 
 Lynch in a lecture entitled, ' The Difference Between the 
 Catholic Religion and the Protestant Religions," which 
 was published in the Toronto papers on September the 
 28th, 1885. 
 
 There is nothing new in that lecture. For fifteen years 
 past the archbishop, or some of his fellow- workers have 
 made precisely similar attacks at frequently recurring in- 
 tervals. There has been nothing either in the public 
 press, or the circumstances of the times to account for 
 this. They have been altogether gratuitous and unj^ro- 
 voked attacks. They have contained the same perversions 
 of history, the same misrepresentations of facts, and the 
 same grossly insulting remarks and insinuations about 
 the English Church as the offspiring of Henry the VIII.'s 
 adulteries, or as the creation of the English Parliament. 
 
 \ 
 
 _ { 
 
IV 
 
 PREFACE. 
 
 For many years past, no one of these charges has been 
 allowed to pass unchallenged; and in every instance 
 where the press has allowed full and free discussion, the 
 Archbishop and his satellites have been driven off the 
 field — their charges disproved, their perversion of facts 
 and Fathers brought home to them, and the truth vindi- 
 cated to the no small discredit of the Roman com- 
 munion. 
 
 This has, however, made no difference in their policy. 
 Defeated and driven out of the public press — their own 
 chosen field, they have had recourse to their own private 
 religious papers, or have remained silent only till they 
 have thought that their former disccmliture was forgotten, 
 and then have issued forth again, repeating the same mis- 
 representations and calumnies, as though they had never 
 been disproved. It may be that this course has been pur- 
 sued for the purpose of reassuring the faltering faith of 
 their own people, or it may be that they have learned 
 by long experience the power over many minds of 
 positive and oft-repeated assertion. 
 
 . I have assumed in these lectures that the Archbishop 
 has been sinning against light and knowledge in his mis- 
 representations of the position and history of the Church 
 of England, but I have been told that that is not the most 
 charitable construction to put upon his Grace's conduct. 
 That a truer explanation is to be found in the fact that 
 no Roman Catholic, clerical or lay, is allowed to have re- 
 course to the original sources of knowledge ; that they 
 have no acquaintance with the actual facts of history, 
 
PREFACE, 
 
 and no knowledge of patristic theology or testimony, ex- 
 cept such as may be obtained through cooked compen- 
 diums and corrupted texts, and that the misrepresenta- 
 tions and calumnies which they are forever repeating 
 have been so ingrained into their minds that, however, 
 disproved, they cannot but believe them true. However 
 this may be, they profess to be immensely surprised that 
 any one should see anything insulting in their gross in- 
 sinuation?, misrepresentations and perversions of history. 
 With deliberate policy, and in the teeth of the palpable 
 facts of the Church's history they assume with un- 
 hesitating persistency that the Roman Church is the 
 Catholic Church, and as that was the name given from 
 the very earliest times to the church which Jesus Our 
 Lord founded, to which He gave His promises, and which 
 He constituted as the temple and dwelling place of His 
 Holy Spirit, they seek by repeated assertions to impress 
 upon the public the conviction that all the powers and 
 privileges of that original Catholic and Apostolic Church 
 have descended to them alone. That whatever rights or 
 gifts that historic church which Jesus founded may be 
 proved to possess, can be found nowhere but in the Ro- 
 man communion. It is a suicidal, but almost universal 
 custom among non-Roman Christians to concede this 
 arrogant claim, and to speak of the Roman Church as the 
 Catholic Church, and of Romanists as Catholics. Catho- 
 lics they are not, except in the one point of the historical 
 continuity of the Roman Church, but in constitution, in 
 doctrine, in spirit, and in practice they have departed 
 
VI 
 
 PREFACE. 
 
 toto ccfilo from the Catholic Church of the first ages. And 
 we are doing a positive and serious injury to the Church 
 of Jesus Christ in conceding that honourable, early, and 
 evangelical designation, to what can only be properly de- 
 signated as Papaiism or Romanism. Roman Catholics 
 profess to feel greatly insulted by being called Papists or 
 Romanists, but it is only because such a designation is a 
 repudiation of their claims to be Catholics. They are 
 not very particular about the insults they heap upon us. 
 And there is no reason why a true nomenclature should 
 be departed from, because it suits their pretensions to see 
 insult in its use. At all events, if they are to be spoken 
 of as Catholics at all, it ought never to be done without 
 the addition of the distinguishing adjective Roman, 
 which the Council of Trent has formally adopted as 
 their proper and legal designation. 
 
 At one of the April sessions of the Vatican Council 
 the bishops were in hot debate about the title of their 
 church. In the Schema it was called Moniana Catholica 
 Ecclesia. Several desired the removal of the limiting ad- 
 jective Romana. Among them an English bishop, who 
 told them that in his diocese land had been left by will 
 to the Catholic Church, and the Anglicans had appro- 
 priated it, on the ground that they were the Catholic 
 Church, and that the proper legal designation of his 
 church was Roman Catholic. In spite, however, of his, 
 and other protests the majority clung to the word Ro- 
 man, which is now by the voice of infallibility pro- 
 claimed as their proper title. 
 
PREFACE. 
 
 Vll 
 
 The lectures were undertaken, as T have stated, at the 
 request of laymen. I had no intention at first of oc- 
 cupying all the ground which they cover, and thought 
 three lectures at most would di.spose of the points which 
 the Archbishop had raised. The extension to ten forced 
 itself upon me by a logical sequence. I have in conse- 
 quence been all along constrained for time, and have 
 treated many points with meagre brevity, and all with a 
 mechanical baldness of statement, which would probably 
 have been avoided had I not been striving to condense 
 and finish as speedily as possible. 
 
 It will be seen from this, that I have had no thought 
 of taking up the whole Roman controversy. I have 
 merely discussed the central and fundamental departures 
 of the Roman (Jhurch from Catholic faith and practice. 
 
 The first four lectures were published i'^ the Mail at 
 the time of their delivery. When that journal closed its 
 columns the Orange Sentinel and the Dominion Church- 
 man continued the publication of the eight lectures that 
 were delivered. Two lectures in this volume, that on 
 the Inquisition, and that on Further Departures of the Ro- 
 man Church from Catholic doctrines were not delivered 
 and have not been published before. I had no intention 
 of any publication, beyond that which the newspapers 
 spontaneously undertook, but I ha^'^e had so many soli- 
 citations from all parts of Canada and the United States 
 to give the lectures to the public in a book or pamphlet 
 form, that after long delay, I have determined to yield to 
 a very widely expressed desire. 
 
 r^ii 
 
 
viii 
 
 PREFACE. 
 
 If they flhall serve in any measure to dispel the delu- 
 sions which Rome is ever practising, to open people's eyes 
 to the actual facts of the case, and to win them to an in- 
 telligent acceptance of the truth, I shall be more than re- 
 paid for the no little toil which the preparation of e^'en 
 so small a volume as this entails. 
 
 J. L. 
 

 LECTURE I. 
 
 THE CATHOLIC CHURCH: HER CONSTITUTION AND MODES 
 
 OF ACTION. 
 
 Walk about Zion, and go round about her ; tell the towers 
 thereof. 
 
 Mark ye well her bulwarks^ consider her palaces ; that ye may 
 tell it to the generation following. — Ps. xlviii., 12, 13. 
 
 BY Zion is meant the Church of the livmg God. The 
 text calls God's people to examine ^ er structure, 
 to consider carefully her principles, to see that they have 
 a right knowledge of her strength and spaciousness as a 
 safe and ample dwelling-place for His people, and to 
 transmit, to the generations to come, a true conception, 
 and accurate knowledge of those characteristic features 
 by which she may be known. I do not intend to say 
 more in the way of exposition of the text, or of its appli- 
 cation to the subject I am about to treat. That will 
 become apparent to your own minds as we proceed. The 
 subject, you will remember, as I announced last Sunday 
 evening, is the difference between the Catholic Church 
 and the Roman Church. I told you that I had been 
 impelled to take up this subject by the covert and utterly 
 
10 
 
 THE CATHOLIC CHURC!H 
 
 I I 
 
 ( 
 
 ( 
 
 misleading attack, of Archbishop Lynch, upon the Church 
 of England, in his lecture lately published in the papers. 
 
 I only wish to say, before proceeding, that in the now 
 more than thirty years that I have been in the ministry 
 I have never, to the best of my recollection, directly or 
 indirectly assailed, in the pulpit, the belief or practice of 
 any body of professing Christians. And although. I was 
 very indignant when I read this fre^h and unprovoked 
 assault, I should not have gone into this discussion, had I 
 not been entreated by instructed and intelligent laymen, 
 not to allow, what they characterized as this ignorant 
 and insolent assault to pass unrebuked. 
 
 In the lecture to which I refer it is assumed, as is usual, 
 with Roman controversialists, that the Roman Church 
 is the Catholic ChuT-ch ; and all who do not obey the 
 Church of Rome,' that is the Pope of Rome, are huddled 
 together '.nder the general designation of Protestants, 
 and sneeringly referred to as standing all upon prec'sely 
 the same footing ; as deriving their origin either from 
 Henry VIII. or from some one who has lived since his 
 time. The Archbishop knows that thir, is an utter 
 perversion of the truth. As a necessary result of this, 
 the lecture is somewhat confused ; and I shall not 
 attempt to correct its misleading statements in the order 
 in which they occur, though I shall reply to most of them 
 as these lectures proceed. v.^ v "■ ^ ^ 
 
 Following the Archbishop's lead, I shall take a wider 
 scope.and call attention to some of the characteristic points 
 of difference between the Catholic religion and the Ro- 
 man religions — I say religions, for, in spite of the Arch- 
 bishop's boasting about the peace and union of the Roman 
 
HER CONSTITUTION AND MODES OF ACTION. 
 
 11 
 
 communion, I shall be able to show that there is more than 
 one religion believed in and allowed in the Roman obedi- 
 ence. ' ■'■■'' '- '■'' ■''■■"- ''' ■ 
 
 But some one will sa}'^ Why bother about the Catholic 
 Church ? What we want to hear is the difference be- 
 tween the Protestant Church and the Roman Church, 
 and the reason for that difierence. We don't believe in 
 the Catholic Church, and we don't care what it teaches. 
 All I can say is, that we do. And we solemnly ])rofess 
 that belief every time we meet for public worship. We 
 earnestly piay for the good estate of the Catholic Church 
 every day. We hold ourselves bound by its faith and 
 practice. And what is more, we claim to be the Catholic 
 Church of this Realm, and maintain that the Roman 
 Church, in addition to its manifold heresies, is a schism 
 and an intrusion in this land. But what, then, you say, 
 is this Catholic Church of which you speak ? I will do 
 my best to explain, and I must ask you to be patient this 
 evening. Many of you will, no doubt, be disappointed. 
 We shall not reach much that is polemical to-ntght. I 
 shall have to occupy most of the time at my disposal 
 with very elementary statements. 
 
 There is no subject about which men's minds, at 
 the present day, are in such utter confusion as about 
 the meaning of the simple word " Church." There 
 are a multitude of meanings attached to that word, 
 and I charge the ultimate origin of this uncertainty 
 and confusion upon Rome. It is due to her distortion 
 of the Divine ideal, her invasions of the divinely- 
 constit ated authority and order of the Catholic Church 
 of the first days, that men, in the frenzy of an out- 
 
12 
 
 THE CATHOLIC CHURCH 
 
 raged reason and conscience, have not known what to 
 think or believe. I shall not, however, occupy your time 
 with a detailed consideration, of even a few of the most 
 influential, of the theories that are held at the present 
 time about the Church. I ask you just to take your 
 Bibles in your hands and go with me in learning tirsc 
 from its pages, and then from the testimony of the imme- 
 diately subsequent ages, what the Church of the New 
 Testament — the true Church, the Catholic Church — 
 really is. It is necessary that we should have this point 
 clearly in our minds before we proceed to contrast it with 
 the Roman Church. 
 
 It is evident, then, even to a casual reader of the 
 New Testament, that our Lord Jesus Christ became 
 incarnate not only to make an atonement for sin — 
 not only to teach men the truth concerning God and 
 themselves — not merely to leave them an example as to 
 how human life ought to be lived, but that, in addition 
 to this, He came to found a Church or kingdom, to be 
 the instrument of conveying to men the benefits of His in- 
 carnation and death, to be the witness and keeper of His 
 Word, the ground and pillar of His truth. I say a Church 
 or kingdom — for there can be no question but that by 
 the phrase kingdom of heaven, or kingdom of God, our Lord 
 means His Church on earth. He Himself uses these terms 
 as interchangeable or convertible terms in St. Matthew, 
 xvi., 18, 19. Under this title the Church had already 
 been foretold in Daniel's great prophecy of the King- 
 dom of the God of Heaven, which shall never be destroyed. 
 Both the Baptist and our Lord proclaim the setting up 
 of this kingdom as the immediate result of His coming. 
 
HER CONSTITUTION AND MODES OF ACTION. 
 
 13 
 
 Out of the 39 parables which He spoke, 19 are parables 
 of the kingdom ; and it is evident beyond dispute that 
 by the kingdom of Heaven in them He moans the Church 
 in its present imperfect and mixed condition. The 
 propagation and. reception of that kingdom is described 
 in the parable of the sower ; its condition, as having bad 
 people in it as well as good, in that of the tares and 
 wheat ; its small beginning and rapid extension in that 
 of the mustard seed ; the hidden transforming working 
 of the Spirit of God in it, in that of the leaven. The net 
 describes the intermingling of the good and bad in this 
 kingdom of beaven even till the end. And, finally, that 
 by this term he means the Church on earth is placed 
 beyond discussion by the declaration that at the end of 
 the world the angels shall gather out of His kingdom all 
 things that offend and them that do iniquity. There are 
 none that offend or do iniquity in the kingdom of glory ; 
 no tares or bad fish mingle with the good there. The 
 description can only apply to the present probation state 
 of that kingdom, in which good and evil are forever 
 commingled and forever struggling for the mastery. 
 
 But though the Lord usually speaks of the society which 
 He was founding under the title of a kingdom, it is to 
 Him that we owe the word by which in all times, from 
 the Apostles downwards, it has been most usually called. 
 Upon this rock, that is, of Peter's confession of his deity, 
 as most of the Fathers interpret it, " I will build my 
 Church, and the gates of hell shall not prevail against 
 it." Again, He directs that an offending brother who 
 refuses to listen to private admonition is to be reported 
 to the Church ; but if he neglect to hear tlie Church he 
 
14 
 
 THE CATHOLIC CHURCH: 
 
 is to be treated as a heathen man and a publican. The 
 word translated Church means a body called out of the 
 general mass of the people. Just as Abraham and his 
 seed were called out of the rest of mankind and formed 
 into a separate Church, so individuals are called out of 
 all nations and formed into a distinct Christian society 
 This society is not made up of a number of people living 
 in the world, merely holding Christian doctrine, and 
 bound together in nothing but by a community of 
 sentiment. They who belong to it are called out of the 
 world, the kingdom of darkness, and translated into the 
 kingdom of light (col. i., 13). 
 
 It is not an invisible, unorganized brotherhood made 
 up of all good people. For it was organized into a king- 
 dom by our Lord Himself, and He is its head and king. 
 It has, moreover, its subordinate officers, its laws, its 
 badges of authority, its oaths of allegiance, its mode of 
 admission, its tests of loyalty, and it is invested with 
 power to extend and perpetuate itself. 
 
 It is not an invisible company of true believers, for 
 it is made up of good and bad men.bers ; some that 
 offend and do iniquity, who will not, and cannot, be 
 gathered out till the harvest, the end of the world, is 
 come. If the Church described in the New Testa- 
 ment, which our Lord founded, and to which He gave 
 His promises, be invisible, then clearly every visible 
 thing on earth, caFing itself a church, is not only 
 unscriptural and wrong — but is guilty of fraud — of a 
 wicked attempt on the part oi a mere human society by 
 appropriating a name which does not belong to it, to 
 delude people into a notion that by joining it, they will 
 
 't 
 
HER CONSTITUTION AND MODES OF ACTION. 
 
 
 secure to themselves the promi'"3s and privileges which 
 belong to another society altogether. It is the same sort 
 of dishonestj'^ as would be perpetrated by a new firm 
 taking the name of an old and well-established house, in 
 order to gain for itself the credit and custom that belong 
 to the old and secure establishment. 
 
 The term Church is used more than a hundred times 
 in the New Testament, and is never once used as the 
 name of an invisible brotherhood, but always as the 
 name of that visible organized body to which Christ 
 himself applied it. On the very day after His bap- 
 tism He began to call His Church out and gather it 
 around him. Shortly afterwards He proceeded to or- 
 ganize it into a visible society by the appointment of 
 the twelve apostles, whom He sent forth to proclaim, 
 as He Himself had done, " The kingdom of heaven is 
 at hand." He appointed other seventy to aid them 
 in their work. He promised to be with them always, 
 even unto the end of the world. He declared, " As 
 Mv Father hath sent Me even so send I vou." He as- 
 sured them that they should be indued with power from 
 on high to fit them for their work. He invested them 
 with authority to bind and to loose. He appointed a 
 definite outward form, Christian baptism, for admitting 
 new members into his kingdom ; prescribed laws for their 
 government when admitted, and laid down principles for 
 the guidance of their life. This Church thus called out 
 and organized began its supernatural life, of the one spirit 
 in the one body, against which the gates of hell shall not 
 prevail, in the upper chamber in Jerusalem on the day 
 of Pentecost. The Lord had prepared it a body in the 
 
16 
 
 THE CATHOLIC CHURCH: 
 
 !"i 
 
 I r*'' 
 
 hundred and twenty who were gathered together at 
 Jerusalem waiting the fulfilment of Christ's promise of the 
 Comforter ; and as the Holy Ghost breathed into Adam's 
 body the breath of life, and he became a living soul, so 
 the same Holy Ghost came upon the infant Church, 
 filling it with supernatural life, and sending it forth on 
 its great mission to evangelize the world. A.nd every- 
 where they that gladly received the Word were baptized 
 by the one Spirit into the one body. 
 
 This body is divine in its constitution, for Christ 
 organized it. It is divine in its life, for the Holy 
 Spirit dwells in it as its creator, incorporating it into 
 Christ. It is declared to be the body of Christ. Christ 
 Himself is the Head of the Church, which is His body. 
 His Church is declared to be the bride of Christ ; it is 
 the Lamb's wife ; figures which declare that she is joined 
 to Him in the closest and most indissoluble union. And 
 the voice of inspiration tells us that as there is only one 
 Spirit, one Lord, one Faith, one Baptism, one God and 
 Father of all, so there is only one body to which these 
 high privileges and promises belong. 
 
 You can see, then, from your New Testament that the 
 shallow boast of Roman Catholics that their Church was 
 the first Church, the mother and mistress, therefore, of 
 all Churches, is simply not true. The first church was 
 the Church of Jerusalem, and all its members were Jews. 
 From Jerusalem it extended to other places. First, 
 Philip preached the truth in Samaria, and established a 
 Church there by admitting his converts into the one body 
 by baptism. Then the Gentile proselyte, the treasurer 
 of Queen Candace, was admitted into this society in the 
 
 > 
 
HER CONSTITUTION AND MODES OF ACTION. 
 
 17 
 
 same way. Then the Gentile Cornelius and his house- 
 hold. The Church has spread until it embraces Jews, 
 Samaritans, proselytes, and Gentiles, And still Jerusalem 
 is the centre of interest, the Mother Church of the 
 world. 
 
 After this the Sacred History tells us that the Church 
 was next established at Antioch, the great and luxuri- 
 ous capital of Syria ; then in Cyprus. Then Barnabas 
 and Saul, who had been separated for this special mis- 
 sion, passed over into Asia Minor and preached in 
 Pisidia, Antioch, Iconium, Lystra, and Derbe, ordaining 
 elders everywhere to take charge of the new churches. 
 Then in a second journey Paul and Silas passed west- 
 ward, through Galatia, founding new churches, until, 
 guided by a vision, they passed over into Macedonia, 
 the first apostolic heralds of the Gospel in Europe. 
 Gathering congregations and y^lanting churches in Mace- 
 donia and Greece, at Phillippi, Thessalonica, Baerea, 
 Athens, and Corinth, they finally returned to Asia. 
 Then after two years' residence at Ephesus and two 
 years' imprisonment at Cfesarea St. Paul went as a 
 prisoner to Rome, more than twenty years after the 
 Church in Jerusalem was founded. And it appears, from 
 Ror^i, XV., 21 and 22, that neither had he himself been 
 there before nor had any apostle preceded him. He 
 found there a considerable communitv of Christians, who 
 had probably been brought to a knowledge of the truth 
 by the strangers of Rome at Jerusalem who were con- 
 verted on the dav of Pentecost. 
 
 And so we see, in ever-widening circles, either by 
 the ministry of the Apostles themselves or of those 
 
18 
 
 THE CATHOLIC CHURCH 
 
 1^ !i|| 
 
 whom they ordained in every ci'vy, the church was 
 founded and congregations multiplied in one land after 
 another, till the whole known world was permeated 
 with this new leaven, filled with the spreading branches 
 of this rapidly-developing mustard tree. Thus, while 
 these things were transpiring, or at a very early date, 
 missionaries from Ephesus founded flourishing churches 
 in Gaul, at Marseilles and Lyons, And we read that 
 when the first persecution fell upon them with devas- 
 tating fury, vast numbers of Christians fled and hid 
 themselves in the forests of the west. Large numbers, 
 passing over the sea to the islands of Britain, sought 
 refuge among their Celtic kinsmen in England and 
 Scothind. And whether they were the first heralds 
 of the Gospel there or not, they were at least, in all 
 probability, the instruments by which the Gospel was 
 made known in those parts of Britain thai: were 
 inaccessible to Roman arms, where Tertuilian, living in 
 the next century, tells us there were vast numbers of 
 Christians in his day. 
 
 During the apostolic days this body thus extended 
 was everywhere designated by the one substantive 
 word, the Church. It is called the Church more than 
 seventy times in the Acts and the Epistles. After a time 
 it was thought desirable to add the adjective Catholic 
 — meaning universal, or for all — for the purpose of 
 distinguishing the Church which was intended to ex- 
 tend into all lands and to embrace all peoples, from 
 the Jewish Church, which was meant for one race and 
 confined to one small corner of the earth. Before long 
 this word Catholic took on, as is not uncommon in 
 
HER CONSTITUTION AND MODES OF ACTION. 
 
 19 
 
 the history of language, a second meaning, and was 
 used to distinguish those who held the whole truth 
 from the heretics who chose, as their name implies, 
 parts of the truth as their creed. Another adjective, 
 Apostolic, was added to the description of the Church, 
 as in the Nicene Creed, to distinguish the Church 
 which continued in union and communion with the 
 Church which the Apostles founded and presided over, 
 from those bodies which separated themselves and took 
 the name of their founder or favorite doctrine. This 
 Church also received local designations from the cities 
 or countries in which it was established, as the Church 
 of Jerusalem, of Samaria, of Egypt, of Rome, of Gaul, 
 of England. Then in ordinary conversation the other 
 distinguishing adjectives were dropped, and it was spoken 
 of merely as the Church of Rome, of France, or of 
 England, or more generally merely as the Church ; 
 everybody knowing that the body meant was the . 
 Catholic Apostolic Church of Gaul, Rome or England. 
 ' But everywhere it was the same body, organized in the 
 same way, ruled by the same officers and general laws, 
 animated by the one Spirit, preaching the one Gospel, 
 professing the one Faith : the Church in one land owning 
 and owing no subjection to the Church in another, but 
 all co-operating in the one great effort to win the world 
 to Christ. If difficulties arose or new doctrines were 
 preached, they were either composed by the bishop or 
 reported to a council like that in Jerusalem described in 
 Acts XV. These councils were either diocesan, provincial, 
 or general. To the provincial councils the bishops and 
 clergy of the province were summoned. If the difficulties 
 
20 
 
 THE CATHOLIC' CHURCH: 
 
 i t 
 
 were of sutticient importance, those of the whole Christian 
 world were summoned, that by their testimony the truth 
 might be settled and difficulties removed. Archbishop 
 Lynch says " tlu re must be a visible head and chief 
 director, some man on earth to be the liead ruler of His 
 Church on earth." All I can say is that centuries passed 
 away before anybody discovered that necessity — or even 
 thought of it. The Catholic Christians of those days 
 had no such easy method as Archbishop Lynch describes. 
 They had no supreme ruler and director to whom they 
 could appeal to teach them new doctrines or to define 
 old ones. They had to summon the bishops itnd clergy 
 from all pai'ts of the world, to undertake long and 
 perilous journeys : to come together to establish the truth 
 and quiet heresies. 
 
 And when they had assembled together in council, 
 what was their mode of proceeding ? Did they, as 
 Romanists assert, only assemble at the call of the Pope, 
 or by his permission ? Did they only deliberate un- 
 der his presidency ? Did they patiently await and 
 meeklj'' accept his announcement of new doctrines or 
 definition of old ones ? Not a bit of it. The Bishop 
 of Rome, unless all testimony deceives, no more called, 
 or was asked for his sanction to summon, one of those 
 six great general councils, which promulgated the creeds 
 and formulated the doctrines of the Church, than the 
 Bishop of London called or sanctioned them. He was not 
 present at any one of them. His expressed wish — nay, 
 his enti'eaty — as to where two of them were to be held, 
 was utterly disregarded and overriden. His Church was 
 hardly represented at all. His judgment was not asked 
 
 if 
 
HER CONSTITUTION AND MODES OF ACTION. 
 
 21 
 
 for or referred to ; and yet he accepted, like: the other 
 bishops of the Christian world, not his decisions without 
 the council, but the council's decisions without him. 
 (See note A). 
 
 How, then, did these councils proceed in determining 
 the truth ? They did not proceed to settle thts points in 
 dispute by asking this bishop or that presbyter what his 
 opinion about it was ; but setting the Scriptures upon a 
 throne in their midst, as containing the truth of God, 
 they collected the testimony of the Church, asking first 
 one bishop or presbyter, and then another, as to the in- 
 terpretation that had been handed down to them from 
 the beginning with reference to the matter in dispute. 
 Thus was the one faith once for all delivered, detined 
 and confirmed while the interpretation of apostles and 
 inspired men was still living- and remembered in the 
 Church. Such, my brethren, in brief outline, was the 
 Catholic Church when the name Catholic was first given 
 to her. Such her condition as she emerges through the 
 dust and turmoil of her earliest encounter with an unbe- 
 lieving world into the clear light of historic times. A 
 spiritual kingdom owing obedience to her invisible Head 
 and Lord, and yet herself visible — a vast organized 
 democracy — her bishops in every diocese invested with 
 the same authority and standing upon a footing of 
 perfect spiritual equality ;* her doctrines defined and 
 defended, and her discipline settled by a church parlia- 
 ment representing the diocese, the province, or, when 
 need arose, the whole world. 
 
 I shall show on Sunday evening next how the Homan 
 Church has departed from this Apostolic ideal, and by 
 

 22 
 
 THE CATHOLIC CHURCH: 
 
 her doctrines of supremacy and infallibility has over- 
 turned the constitution of the Catholic Church. May 
 God restrain us from all passion, giiide us into a clenrer 
 knowledge of his truth, and a heartier obedience to His 
 will. 
 
 
 NOTE A, LKCTURR I. 
 
 *Thi8 fact alone subverts the whole Roman theory of the Pope's supre- 
 macy and autocratic headship over the whole Church. That theory involves 
 tho asHurtion which is freely made, that the Pope alone has authority to 
 summon or preside at a General Council of th^ whole Church. And bj, 
 while it is undeniable that the Emperor Constantine summoned the first 
 General Council at Nice (a.d. .325), and that Hosius, Bishop of Cordova, 
 in Spain, presided at it, modern Roman controversialists assert, without 
 the shadow of authority from any cotemporary records for the assertion, 
 that the Emperor summoned the Council in obedience to the Pope's com- 
 mands, and that Hosius attended and presided as his representative and 
 legate. Neither the records of the Council nor its Synodal epistle, nor any 
 of the cotemporary, or nearly cotemporary, historians, Eusebius, Socrates, 
 Sozomen or Theodoret give even a hint of the truth of these assertions. 
 There is no earlier authority for either of these statements than that of 
 Gelasius of (^y/icus, a writer of the fifth century, when the Bishops of 
 Rome were already setting up extravagant claims, and he, by common 
 consent of Roman Catholic writers, is an utterly untrustworthy witness. 
 The careful Dupin calls him a sorry compiler, who gathered all he met with 
 . . . without examining whether it was true or false. Natalis Alexan- 
 der condemns the work as overflowing with mistakes. Velenus rejects it 
 as "containing much spurious matter and falsehood." In proof of the un- 
 truth of the unsupported assertion of this fifth century writer, we have the 
 declaration of the historian Socrates [Bk. V., preface], that "the greatest 
 synods have been, and still are, convened by the determination and appoint- 
 ment of the Emperors," a declaration which is established by the fact that 
 though Pope Ijeo I. implored the Emperor Theodosius to summon a General 
 Council at Rome, the Emperor obstinately refused ; and that when the 
 Emperor Marcian did summon the Council, he, too, utterly disregarded the 
 same Pope's request that it might be held in Italy, and summoned it, solely/ 
 in the Einperor'a own navie, to meet at Calcedon. In further confirmation 
 of the truth of chis statement, we have the fact that in the prefaces to the 
 acts of the first six General Councils, reaching up to a.d. 680, no mention 
 is made of any other authority for summoning them than that of the Em- 
 perors. 
 
HER CONSTITUTION AND MODES OF ACTION. 
 
 23 
 
 1 over- 
 May 
 
 jlewrer 
 His 
 
 But more than thi«, we have the Emperor's own declaration : " Jiy the 
 suggestion of God, / aummoned to Nice most of the BiHhopH with whom 
 . . . . I undertook the investigation of the truth. — SocrateH I., \). 
 
 Again, in the Synodal Letter of the (Vmncil, Rent to abttent Binhopa and 
 distant ( -hurch'^s, we read : " Since by the grace of God, and the favoured- 
 of-God, King l^'onHtantine, collecting ub from different cities and provincea, 
 the great and holy Synod wan celebrated at Nice.— SocrateH I., 9. 
 
 Again, Socrates says (I., 8), "When therefore the Emperor beheld the 
 Church unsettled, ... he convolced a General Council, summoning 
 all the Bishops to meet him at Nice." 
 
 Again, Sozomen nays (I., 17), ** Constantine called together a Synod at 
 Nice, in Bithynia, and wrote to the superintendents of the ('hurches in 
 every country, directing them to be there on an appointed day.' 
 
 Theodoret says of Constantine (I., 7), "He proceeded to summon the 
 celebrated Council of Nice." 
 
 EpiphaniuH, who was 15 years old when the council of Nice was held, 
 says (LXIX.,11, Heresies), "The Emperor, taking care for the Church, 
 summoned the (Ecumenical Synod of 318 Bishops, whose names are still 
 preserved." 
 
 In a letter by the Emperor Justinian, rend before the Second Council of 
 Constantinople, a.d. 5.5.3, and approved by the Bishops, it is stated (Collat. 
 I.), "Wherefore Constantine, of pious memory, when Arius was blaspliem- 
 ing, congregated at Nice, from different dioceses, 3J8 Fathers."— (Labbd, 
 torn, v., col. 419.) 
 
 But not only did the Emperor summon the Council of Nice ; it was he 
 who opened the solemn session of the Council. Constantine acted as 
 honorary president at the first, and tbeii ceded his place to the ecclesiasti- 
 cal president (Euseb. , Vit. Const. III., 12, I'.i), and so Pope Stephen the V. 
 speaks of the Emperor as having in fact presided at the Council of Nice 
 (Hardouin V., 1119). With regard to the representatives of Rome we have 
 
 the following testimony : 
 
 Socrates (I., 8) says, "The Prelate of the Imperial City was absent 
 through age, but his presbj'ters were present and filleti his place." 
 
 Sozomen (I., 17) and Eusebius (Vit. Const. III., 7) bear exactly the same 
 testimony, and mention the names of the two presbyters who came as re- 
 presentatives of the aged Bishop of Rome. 
 
 Theodoret (I., 7) says " The Bishop of Rome sent two presbyters to the 
 Council for the purpose of taking part in all the transactions." 
 
 After the withdrawal of the Emperor, his friend and counsellor, Hosius 
 of Cordova, on whose advice he had summoned the Council, presided, and 
 as president his name stands first in the signatures to the Nicene creed, as 
 follows : " From Spain, Hosius, from the City of Cordova. I believe thus 
 as it is written above," 
 
24 
 
 THE CATHOLIC CHURCH 
 
 The next signature is *' Vito and Innocentius Priests. We have signed for 
 our Bishop, who is Bishop of Rome. He believes thus as is written here." 
 Hosius signed for himself, without a word about representing the Pope. 
 The Pope's representatives sign for him, without a word about Hosius. 
 Lastly, as regards the formal confirmation of the acts of the Council. 
 This, too, was the work of Constantine alone, and no hint of the Pope 
 having any authority or right to be consulted appears in the ancient records. 
 It is the Emperor, too, who writes to the Bishops (the Pope among the rest) 
 to enforce the decrees, to improve and erect]churches, and to impose penalties 
 for fostering Arianism [see his five letters in Socrates I., 9] ; so that the 
 whole story of the Pope summoning the Council through Constantine, and 
 of Hosius presiding as his representative, is a manifest fiction, invented to 
 support pretentions that had not been put forth till long after the Council 
 of Nice was held. 
 
 The foregoing condensed evidence is extracted from the Rev. J. M. 
 Davenport's pamphlet (Papal Infallibility, pages 96-97). 
 
 NOTE B, LECTURE I. 
 
 *It has been objected by a Roman Catholic writer that to describe the 
 Church as a visible body without a visible head, is to represent it as a 
 "monstrosity." But it has been well said in reply, that if this be a mons- 
 trosity St. Paul, and not Mr. Langtry, is responsible for it, since he says, 
 " Christ is the Head of the Church, and the Saviour of the body ; " and it 
 has been pertinently asked, "would a body with two heads, one visible, the 
 other invisible, be less of a monstrosity?" Pope Gregory I. has formally 
 enunciated the very same doctrine, declaring "that Christ is the one only 
 Headof the Church," 
 
 W 
 
LECTURE II. 
 
 POINTS OF DIFFERENCE BETWEEN THE ROMAN CHURCH 
 AND THE CATHOLIC CHURCH IN CONSTITUTION 
 AND GOVERNMENT. 
 
 IN endeavouring, last Sunday evening, to follow out the 
 duty here enjoined, of examining with unceasing care 
 the structure, strength, and glory of the Church of God; 
 we learned from the plain statements of God's own Word, 
 and the earliest uninspired records concerning her, that 
 the Catholic Church, when the name Catholic was first 
 given to her, was a vast, visible, organized society ; or, 
 if you prefer it, a constitutional monarchy, with its King 
 in the mother city. Heaven ; with universal suffrage, ard 
 universal representation in those parliamentary councils 
 by which her faith was formulated, her doctrines defined 
 and her discipline regulated. That she knew of no supreme 
 visible head, no man who was chief ruler and universal 
 teacher, to whom she could go for instruction in doctrine 
 and correction in morals and in discipline. That she pro- 
 ceeded in those councils to deliberate and lefjislate and 
 define without the call or permission or presence of the 
 Bishop of Rome, or any other particular bishop. That the 
 B 
 
■l«Hi 
 
 26 
 
 POINTS OF DIFFERENCE. 
 
 I! 
 
 Mi 
 
 Bishop and Church of Rome, like all other bishops and 
 churches of Christendom, accepted both the doctrinal and 
 disciplinary decrees made, not by the Pope without the 
 council, but by the council without the Pope. For in- 
 stance, at the Second (Ecumenical Council, in 381, which 
 decreed the most important definition of faith since the 
 Nicene, by first formulating the doctrine of the Holy 
 Ghost, the Church of Rome was not represented at all ; 
 and the decrees were communicated to her just as they 
 were to other Churches, and were accepted without op- 
 position or demur. And so it went on for centuries. The 
 Catholic Church knew of no other way of defining doc- 
 trines and settling disputes but by the testimony of the 
 Church, through the agency of her councils.* " For the 
 first thousand years of Church history not one question 
 of doctrine was finally decided by the Pope. The Roman 
 bishops took no part whatever in the discussions and'de- 
 liberations which the numerous Gnostic sects, the Montan- 
 ists and Chiliasts, produced in the early Church. Nor can 
 a single doctrinal decree issued by one of them be found 
 during the first four centuries, nor a trace of the exist- 
 ence of any. Even the fierce controversy about Christ, 
 kindled by Paul of Samosata, which occupied the whole 
 Eastern Church for a long time, and necessitated the as- 
 sembling of several councils, diocesan and provincial, was 
 carried on and terminated without the Pope taking any 
 part in it whatever. So, again, in the chain of controver- 
 sies connected with the names of Theodotus, Artemon, 
 
 * Bossuet, in his Notes on the Synodal letter of the Council of Constanti- 
 nople, says : " From this it is clear that questions of faith are settled solely 
 by the consent of the Churches. 
 
POINTS OF DIFFERENCE. 
 
 27 
 
 Noetus, Sabellius, Beriyllus, and Lucian of Antioch, which 
 troubled the whole Church and extended over 150 years, 
 there is no shred of proof that the Roman bishops acted be- 
 yond the limits of their own local Church, or accomplished 
 any doctrinal result." (Janus). 
 
 There were three great controversies during this early 
 period in which the Church of Rome did take part, 
 viz., about Easter, about heretical baptism, and about 
 the penitential discipline. But in all these the will 
 and judgment of the Popes were rejected, and the other 
 Churches maintained their own views and usages with- 
 out its leading to any permanent division. Several 
 African and Asiatic synods decided against the validity 
 of schismatical baptism. Pope Stephen took the op- 
 posite view, and tried to compel these Churches into 
 agreement with himself by excluding them from his com- 
 munion ; but it only drew down on him the sharp cen- 
 sure of St. Cyprian, of Carthage, and St. Firmiliaa, of 
 Csesarea, ft)r his insolence in presuming to dictate doc- 
 trines to other Bishops and Churches ; and the great St. 
 Augustin justified and upheld them in their action. 
 
 In the great Arian controversy, which engaged and dis- 
 turbed the Church above all others, and was discussed in 
 more than fifty .synods, the Roman See for a long time 
 took no part. Popes Julius and Liberius (337-366) were 
 the first to take part in this great struggle ; but it was only 
 to involve themselves in heresy, which the Church and sub- 
 sequent Popes of Rome acknowledged and denounced. 
 During the fourth century councils alone decided all dog- 
 matic questions, and nobody else was thought of as having 
 a right to do so. So well was this known that Pope Siri- 
 
BPH 
 
 •I 
 
 i^i .1 
 
 fi 
 
 28 
 
 POINTS OF DIFFERENCE. 
 
 cius (384-398) declined to pronounce upon the false doc- 
 trine of a bishop, Borosus, when requested to do so, on 
 the ground that he had no right to do so, and must await 
 the sentence of the bishops of his Province, And so, when 
 Pope Vigilius first approved, and then, to please the em- 
 peror, condemned what is known as the three chapters, 
 and then in fear of the Western bishops again approved 
 them, the Fifth General Council excommunicated him ; 
 and he finally submitted to the judgment of the council, 
 declaring that he had been a tool in the hands of Satan. 
 Upon this whole national churches, those of Africa, North 
 Italy, and lUyria, held councils and axcommunicated 
 the Pope, whom they denounced for having sacri- 
 ficed the faith. 
 
 " Again, Pope Honorious was unanimously condemned 
 by the Sixth General Council as a heretic, for haying 
 publicly sided with the Monothelite heresy, and offi- 
 cially taught it in dogmatic pontifical letters in reply 
 to a formal application from the Eastern Patriarchs to 
 him as Pope to declare his opinion. The legates of his 
 own successor. Pope Agatho, took the lead at that 
 council in anathematizing him ; and a successor of his, 
 Leo II., wrote to assure the Spanish bishops that Hon- 
 orius and his acccomplices in heresy were certainly 
 damned. The seventh and eighth so-called General 
 Councils repeated the sentence, while every Pope for 
 several centuries had to renew the sentence at his cor- 
 onation, and declare his infallible predecessor a heretic.*' 
 (Littledale). (See note A at the end of this chapter). 
 
 So, again, the Western Church alone, on its own 
 authority, in its councils, deposed Popes John XII., 
 
POINTS OF DIFFERENCE. 
 
 29 
 
 Benedict IX., Gregory VI., Gregory XII., and John XXII. 
 the last in express terms as simoniac, sorcerer and heretic. 
 And these depositions by councils have been all along 
 acknowledged as perfectly valid, and the Popes set up in- 
 stead of the deposed ones as lawful tenants of the Roman 
 chair, instead of being regarded as they would now have 
 to be regarded, as blasphemous rebels against the vicar of 
 God on earth, and the new Popes as schismatic intruders. 
 It needs no arguments of mine to prove to the simplest 
 mind that these facts establish beyond dispute : 1st. 
 That the councils, and not the Popes, were up to this date 
 known and recognized as the supreme legislative and 
 governing bodies of the Church. 2nd. That the claim of 
 Papal supremacy, if put forth, was utterly rejected and 
 disregarded by the whole body of the Church ; and 3rd. 
 That they flatly contradict and sweep out of existence the 
 very possibility of Papal infallibility. For if Yigilius, 
 Honorius and John XXII. fell into deadly heresy, where 
 is the infallibility ? 
 
 The same inference follows from the Council of Veru- 
 lum (St. Albans), A. D. 793, which was called with- 
 out the consent of the Pope, and which denounced 
 the image worship, to which the Pope had lately com- 
 mitted himself, as " a thingr which the Church of God 
 utterly abhors.' And so the great Council of Frankfort, 
 which assembled at the call of the Emperor Charle- 
 magne in A. D. 794, and which was attended by large 
 numbers of bishops from France, England, Germany and 
 Italy, including the Pope's legates, and which in spite of 
 their opposition, condemned as " execrable in the Church 
 of God all worship, adoration and service of images," and 
 
rnisasKssmmsmimmim 
 
 30 
 
 POINTS OF DIFFERENCE. 
 
 I 
 
 I 
 9i 
 
 ) 
 
 this though they knew that the Pope had publicly com- 
 mitted himself to that worship and was urging upon them 
 its enforcement upon Christians. And Pope Adrian did not 
 venture to do more than offer a verbal opposition. Once 
 more the bishops assembled at the great Synod of Paris 
 in 824 did not hesitate when discussing this subject to 
 denounce " the absurdities of Pope Adrian, who, they 
 said, had commanded an heretical worship of images." So, 
 again, when Charlemagne urged Pope Leo III. to accept 
 the " Filioque " clause in the Nicene creed, which the 
 Synod of Aix authorized, Leo replied that the doctrine 
 was true, but that the decision of such questions belonged 
 not to him but to an (ecumenical council. 
 
 From what has been said we get the following pic- 
 ture of the organization of the Primitive Catholic Church : 
 " Questions of primary importance or those affecting^^e 
 whole Church, are settled by the Church Universal 
 through her representatives in oecumenical council as- 
 sembled. All other questions are settled on the spot 
 either by the bishop of the diocese or by the bisnop 
 and his synod, or by the provincial or national synod ; 
 for the Church is organized into dioceses, provinces, 
 patriarchates, and, as the empire broke up and formed 
 itself into the modern nations, into national Churches ; 
 each of these manages its own affairs with perfect free- 
 dom and independence, and maintains its own tradi- 
 tional usages and discipline, subject only to the govern- 
 ment of the whole Church. Laws and articles of faith 
 of universal obligation are issued only by the whole 
 Church concentrated into an oecumenical council." So 
 thoroughly was this constitution en wrought into the tex- 
 
POINTS OF DIFFERENCE. 
 
 31 
 
 ture of the Church's life, that for centuries after the Papal 
 claims were put forth and formulated, and even widely ac- 
 cepted, the Church still proceeded to legislate through her 
 councils and synods, often without the Pope's concurrence 
 orpermissionbeingsoughtfor,and often in direct opposition 
 to his will and pronounced judgment. Even during those 
 last dark days of Papal rule which preceded the Reform- 
 ation movement, when, as Dr. DoUenger tells us, for two 
 hundred and fifty years the whole of Europe wsls crying 
 out for a reformation of the intolerable corruption of 
 doctrine, discipline, and morals that was strangling the 
 spiritual life of Europe, it was not to the Popes of Rome 
 that anybody turned for help. The cry of Europe was 
 for a free general council of the whole Church. To such a 
 council Luther and his followers, to whom the notion of 
 a permanent separation from the ancient Church had not 
 occurred, made their appeal. To such a council the 
 English Church offered to submit her dispute withRome, 
 binding herself to accept the result, because she was sat- 
 isfied thatthe truth would be brought to light. And that 
 appeal remains unrevoked to this day. 
 
 Such was the constitution of the Catholic Church 
 in the beginning ; and, in spite of the prolonged struggles, 
 for centuries after the name of Catholic was given to 
 her. How does the Church of Rome of the present day 
 correspond with this picture, or rather how widely does 
 she differ from the primitive constitution and order of 
 the Catholic Church ? This difference is briefly ex- 
 pressed in Cannons iii, and iv. of the Vatican Council, 
 which bind all Roman Catholics now. Cannon iii. af- 
 firms, " If anyone shall say that the Roman Pontiff has 
 
 ■I 
 
32 
 
 POINTS OF DIFFER KNCE. 
 
 1^ 
 
 only the office of supervision and direction, but that 
 he has not plenary and supreme power of jurisdiction 
 over the whole Church, not only in things which per- 
 tain to faith and morals, but also in those which pertain 
 to the discipline and goverrnnent of the Church spread 
 throughout the world, or that he has only greater parts 
 and not the whole plenitude of this supreme power, or 
 that this power is not ordinary and direct, or over all 
 and singular churches, or overall and singular pastors and 
 faithful, let him be anathema." A clause of Canon iv. 
 says : — " We teach and detine as a divinely revealed 
 dogma that the Roman Pontiff when he speaks ex cathedra, 
 that is, when he is discharging the office of pastor and 
 teacher of all Christians, he defines by his supreme apos- 
 tolic authority, through that divine assistance promised 
 in the Blessed Peter, a doctrine to be held by the whole 
 Church concerning faith or morals, he possesses that in- 
 fallibility which the Divine Redeemer willed that His 
 Church should be intrusted with for defining doctrines 
 concerning faith and morals, so that these definitions of 
 the Roman Pontiff thus delivered are of themselves, and not 
 because of the consent of the Church, irreformable. If any- 
 one presumes to contradict this our definition, let him be 
 anathema." The points are plain. The parliamentary coun- 
 cils are nowhere. The Pope has plenary and absolute 
 power of jurisdiction. He, and not the council, defines 
 the doctrines that are to be held by the whole Church, 
 not only in matters of faith and morals, but in matters 
 of government. And that these doctrines are irreform- 
 able, not because they express the consent and concur- 
 rence of the whole Church, but because they are delivered 
 
 «1 
 
POINTS OF DIFFERENCE. 
 
 33 
 
 hy the Pope. The contradiction of primitive Catholic 
 teaching on the subject of the definition, defence and pro- 
 mulgation of the faith — confirmed, as I have shown that 
 teaching is, by more than one Pope — is direct and abso- 
 lute. The overthrow of the Catholic organization and 
 government of the Church is complete. The organized 
 democracy, the constitutional monarchy, has been sub- 
 verted, and an absolute autocracy, ruled with irresponsible 
 and plenary power by one man has been substituted for it. 
 To him all alike, layman and clei'ic, king and beggar, are 
 equally and absolutely subject. The ancient office of tlie 
 Church, to witness to and define and defend the truth, has 
 been swept away. The Pope is the universal pastor and 
 teacher of all Christians. He alone defines and declares 
 the faith. He is the supreme head and governor of the 
 whole Church. No one has any rights before him, and 
 all authority in the Church and in the world is an ema- 
 nation from his, a mere deputed power that may at any 
 moment be recalled. The Church, according to Cardinal 
 Cajetan, " is the slave of the Pope ; neither in its whole 
 nor its parts (national Churches) can it desire, strive for, 
 approve, or disapprove anything not in absolute accord- 
 ance with the Papal will and pleasure." He, as Bellar- 
 mine has not feared to express it, is " vice-God ; " and the 
 Civilta, the Papal organ, asserts that " all the treasures of 
 divine revelation, of truth, righteousness, and the gifts of 
 God are in the Pope's hand. He carries on Christ's work 
 on earth, and is in relation to us what Christ would be 
 if He were still visibly present to rule His Church. The 
 Pope it calls " the summum oraculum — which can give 
 at once an infallible solution of every doubt, speculative 
 and practical." 
 
 I! 
 
34 
 
 POINTS OF DTFFEUENCE. 
 
 t |i 
 
 J 
 
 
 A Roman Catholic writer of the liberal school, speak- 
 ing in reitjionce to this, says, when once the old notion 
 of adhering to the organization and teaching of the 
 ancient Church is broken through, the horror of new 
 doctrines got rid of, and the well-known cannon of truth 
 formulated by St. Vincent — " quod semper, quod uhiqne, 
 quod ah omnibus " — is altogether set aside, then every 
 Pope, however ignorant of theology, will be free to make 
 what use he likes of his power of dogmatic creativeness, 
 and to erect his own thoughts into the common belief 
 binding on the whole church. We say advisedly, how- 
 ever ignorant of theology, for the Jesuit theologians have 
 already foreseen this contingency as being not an unusual 
 one with Popes, and one of them. Professor Ebermann, of 
 Mayeiice, has observed, " A thoroughly ignorant Pope 
 may very well be infallible, for God has before now 
 pointed out the right way by the mouth of a speaking 
 ass." And then he adds, " Whoever, after the adoption 
 of infallibility as a dogma, dares to question the plenary 
 authority of any new article of faith coined in the Vati- 
 can mint, will incur, according to the Jesuit interpretation, 
 excommunication in this world, and everlasting damnation 
 in the next. Councils will, in the future, be superfluous. 
 The bishops will no doubt be assembled in Rome now and 
 then to swell the pomp of a papal canonization, or some 
 other grand ceremony ; but they will have nothing more 
 to do with dogmas. If they wished to confirm a papal 
 decision itself the result of direct divine inspiration, this 
 would be bringing lanterns to aid the light of the noon- 
 day sun." (See note B at end of this chapter). 
 
 And yet, to prove the dogma of papal infallibility 
 
POINTS OF DIFFERENCE. 
 
 35 
 
 from Church history, nothing less is required than a com- 
 plete falsification of it. The declarations of popes which 
 contradict the present doctrines of the Church of Rome, 
 or contradict each other (as the same pope sometimes 
 contradicts himself), have now to be twisted into agree- 
 ment, so as to show tliat their mutually destructive en- 
 unciations are at bottom sound doctrine, and not really 
 contradictory of one another. But they will not find much 
 difficulty here. The creatures of the Papacy, and especially 
 the Jesuits, nevei* had any particular difficulty in manu- 
 facturing church history. They have performed most 
 incredible feats in this line. They have forged, and falsi- 
 fied and invented until no ordinary Roman Catholic, 
 priest or layman, has any true notion of the facts of the 
 past. The whole fabric of papal supremacy and in- 
 fallibility is built upon a foundation of the most 
 bare-faced forgeries and lies. But no forgeries or inven- 
 tions will help them to explain to the common sense of 
 mankind this strange phenomonon : " That a dogma which 
 requires us to believe, on the pain of damnation, that 
 Christ, from the beginning of the Gospel, made the Pope 
 of the day the one vehicle of his inspirations, the pillar 
 and exclusive organ of Divine truth, without whom the 
 Church is like a body without a soul, deprived of the 
 power of vision, and unable to determine any point of 
 faith ; that this dogma which is now the primary article 
 of the faith, the keystone of the whole Roman system of 
 doctrine and practice, was not certainly ascertained to 
 be true until the year of grace 1869 " ; nay, that it was so 
 far from being believed to be true that Keenan's contro- 
 versial catechism, endorsed by the whole Irish episcopate, 
 
36 
 
 POINTS OF DIFFERENCE. 
 
 forinally approved by the four Roman Catholic bishops 
 in Scotland in 1S53, and since authorized by Archbishop 
 Hu<ijhes, of New York, says, in answer to the question, 
 " Must not Catholics believe the Pope himself to be infal- 
 lible ? " " This is a Protestant invention. It is no article 
 of the Catholic faith. No decision of his can bind on pain 
 of heresy, unless it be received and enforced by the teach- 
 ing body, that is by the bishops of the Church." And, 
 so, too, the book entitled the " Faith of Catholics," by 
 Messrs. Kirke and Berington, a standard authority with 
 the old Galilean party, though lately manipulated by 
 Mgr. Capel, so as to bring into harmony with Vaticanism, 
 asserted before it had undergone this manipulation, Prop. 
 XIV.: " It is no article of the Catholic faith to believe 
 that the Pope is in himself infallible, separated from the 
 Church even in expounding the faith ; by consequence 
 Papal definitions or decrees, in whatever form pronounced, 
 taken exclusively of a General Council on acceptance by 
 the Church, oblige none, under pain of heresy, to interior 
 assent." A formal contradiction this of the Vatican dogma. 
 Prop. XV.: " Nor do Catholics believe that the Pope has 
 any direct or indirect authority over the temporal con- 
 cerns of states, or the jurisdiction of princes. Hence, 
 should the Pope pretend to absolve his Majesty's subjects 
 from their allegiance on account of heresy or schism, such 
 dispensation they would view as frivolous and null." A 
 direct contradiction of the XXIII. proposition of the 
 Syllabus. For thirteen centuries an incomprehensible 
 silence on this now fundamental article reigned through- 
 out the whole Church and her literature. None of 
 the ancient confessions of faith, no catechism, none 
 
POINTS OF DIFFERENCE. 
 
 37 
 
 of the patristic writings composed for the instruction 
 of the people, contain a syllable about the Pope, still 
 less any hint that all certainty of faith and doctrine 
 depends on him. I have said enough to show you 
 that the Roman Church differs widely from the Catholic 
 Church in her organization, government, and mode of 
 diffusing and propagating the truth ; and that in tlie 
 fundamental article of her belief she is in fiat contra- 
 diction to the voice of the whole Catholic Church, and 
 of her own teaching till quite recently. I had hoped to 
 have time to trace in this lecture the origin and progress 
 of this divergence of the Roman from the Catholic Church, 
 but I must leave it for another lecture. I have used strong 
 language about the foundation upon which this depar- 
 ture rests. I promise to justify that language abundantly. 
 May God defend the right and maintain His own truth 
 amid all the strife and errors of human frailty and passion. 
 May He ever purify and defend His Church, and bring 
 us all by His own mighty power to a knowledge of and 
 agreement in the truth. 
 
 NOTE A, LECTURE II. 
 
 * As the truth of these statements is recklessly denied in Ryder's reply 
 to Littledale, the following statement of the case by the Rev. J. M. Daven- 
 port (Papal Infallibility, pp. 89-90-91), will enable the reader to judge : 
 
 "The case of Honorius is so stubborn a fact that Roman apologists have 
 been driven to many strange expedients to get rid of it. (I condense from 
 Church Quarterly Review, April 1879, p. 18) : 
 
 1. Baronius alleged the insertion of Honorius' name to be an interpolation 
 and forgery. Driven from that position by closer enquiry, it was said — 
 
 2. Honorius was really orthodox, and was condemned by the Council in 
 error ; or that 
 
 8. He was condemned only in his capacity as a private doctor, since hia 
 letter to Sergius was not put forth ex cathedrd ; or 
 
m 
 
 
 
 38 
 
 POINTS OF DIFFERENCE. 
 
 4. He was condemned, not for heresy, but for apathetic negligence in 
 suppressing the heresy of other'^. 
 
 Pfere Grktry has fully exposed the ludicrous nature of these shifts to con- 
 tradict plain history. Letters to Decharnps. 
 
 One or tv/o quotations from the Acts of the sixth Council will best reveal 
 what the Church thought which condemned Honorius, The council said, 
 Sess. xiii. : " We, taking into consideration the dogmatic Epistles which 
 were written by Sergius, Patriarch of the Imperial City (Constantinople 
 at that time), both to Cyrus, who was the Bishop of Phasis, and also 'jO 
 Honorius, Pope of Old Rome, and likewise the Epistle in reply from him, 
 that is, Honorius, to the aforesaid Sergius, and finding them to he in all re- 
 spects alien from Apostolic doctrine, and from the definitions of the Sacred 
 Synods, and of all the Fathers of repute, but following the false doctrines 
 of the heretics, we wholly reject them, and pronounce them accursed as hurtful 
 to souls. . . . With these, we have provided that Honorius, who was 
 Pope of Old Rome, he cast out of the Holy Catholic Church of God, and he 
 anathematized, because we have found, by the writings which he addressed 
 to Sergius, that he followed, his opinion in all respects and affirmed his impious 
 tenets, " 
 
 In another place, after much the same preamble, they anathematize Hon- 
 orius : " Since we find in his letters to Sergius that he follows in all respect 
 his error, and authorises his impious doctrine." 
 
 SesB. X VT, — occur the words. " Anathfimn. to Theodore the heretic, ana- 
 thema to Sergius the heretic, anathema to Cyrus the heretic, anatliema to 
 Honorius the heretic, anaohema to Pyrrhu3 the heretic." 
 
 SesK. XVII, — we read, "But since there has never, from the beginning, 
 ceased to be an inventor of evil, who found the serpent to help him, and 
 thereby brought poisoned death on mankind, and so finding suitable tools 
 for his own purpose, —we mean Theodorus, . . . and also Honorius, 
 who was Pope of Old Rome." 
 
 These decrees were signed, without any objection being raised, by the 
 legates of the Pope AgaJio, and by all the 165 Bishops present. 
 
 The anathema of Honorius was expressly repeated in the letter of the 
 Council to the Emperor, and in its other letter to Pope Agatho, hoth signed 
 by the Papers legate^. 
 
 Next Leo II., Agatho's successor, wrote to the Emperor on May 7, 683 
 A.D., a formal letter in which he says, amidst much else: "We likewise 
 anathematize the inventors of the new error; that is, Theodore, . . . 
 Sergius, . . . and also Honoring, who did not keep this Apostolic Church 
 pure with the doctrine of Apostolic tradition, but endeavoured to overthrow 
 the unspotted faith by his profane betrayal." 
 
 Either Honorius fell into deadly heresy and so was not infallible, or Leo 
 
POINTS OF DIFFERENCE. 
 
 39 
 
 II., and at least twenty other popes who anathematised him aa a heretic 
 were not infallible. 
 
 None of these, we see, charge Honorius with mere negligence, but with 
 positive error. 
 
 Again, Leo II. renewed this anathema in his letter to the Spanish Bishops, 
 inviting them to accept synodically the decrees of the Council, in which he 
 tells them that " Honwius is damned to all :ternity."' 
 
 Le Page Renouf, a Roman writer, has drawn attention to a fact which quite 
 disposes of the plea, that the sixth Council condemned Honorius in ignor- 
 ance. At the fourth session of the Lateran Council, held only eleven years 
 after the death of Honorius (viz , a.d. 649), under Pope Martin I., !n a 
 dogmatic letter from Paul, the Patriarch of Constantinople (who was con- 
 demned as a heretic), Paul claimed Sergius and Honorius as teaching the 
 same heresy as himself. Labb^ Cone, Tom vi., col. 227. Both Pope and 
 Council heard this read, and not a word of contradiction was offered ; *' a 
 sure sign," says Renouf, " that the cause of Honorius was no longer held to 
 be defensible." 
 
 Honorius' name appeared in the Breviaries among the heretics till the 
 sixteenth century : his name was then omitted in new editions, and many 
 of the old manuscript copies were mutilated with a knife. That rather 
 looks as though the Ultraraontanes of those days thought his condemnation 
 made against Papal Infallibility.— Church Quarterly Review, Vol. viii., p. 20. 
 
 It may be well here to observe that in the most authoritative modern 
 defence of Honorius, most of the old positions are foraaken. Pennacchi's 
 treatise "De Honorii, etc.," which appeared at Rome in 1870, and was sent 
 to all the Bishops of the Vatican Council, is fortified by two important 
 " nihil obstata" and two *' i nprimuturii," and is moreover recommended by 
 Cardinal Manning to his clergy. Pennacchi, by his admissions, completely 
 cuts away the ground from under the feet of the majority of his co-apolo- 
 gists. He admits the genuineness of all the documents once called in 
 question. He admits that Honorius wrote his letters to Sergius, not as a pri- 
 vate person, but as Pope, with all the authority which that position could 
 give him ; that they were constantly appealed to by Monothelites in support 
 of their heresy ; that Honorius was actually condemned and anathematized 
 as a heretic by the sixth Council in precisely the same sense as the other 
 Monothelito heretics were condemned. He admita that the distinction be- 
 tween the Pope speaking as Pope ex cathedra and as a private person is of 
 modern invention. He admits that language occurs in the Epistles of Hon- 
 orius which, had they been written tj/ a heretic, nothing in the world could 
 save from being accounted undoubtedly heretical. ("Siquidem si Epistolie 
 Honorii, a Monothelitis scriptse simt, ab hieresi excusari non possunt.") 
 But he avoids the conclusion which would naturally be drawn from tliis, 
 by taking for granted that Honorius was not a heretic, and that therefore. 
 
w 
 
 ■PPPRH 
 
 40 
 
 POINTS OF DIFFERENCE. 
 
 1^ ' 
 
 the language of his letters cannot be heretical. Fallacies and assumptions, 
 to a very large extent, do duty for arguments and proofs. 
 He attempts to establish three points ; 
 
 1. That the letters of Honorius are not, as a fact, heretical, i.e., tney are 
 patient of a Catholic interpretation. 
 
 2. That the sixth Council exceeded its powers in condemning Honorius, 
 and that therefore the condemnation in null and void. 
 
 3. That Leo II. condemned him, not for heresy, but for negligence. 
 
 A remarkable specimen of the ^mter's ability for making language mean 
 just what at the moment he wishes it to mean, occurs on p. 164, where he 
 explains Honorius' assertion— " We confess one will in our Lord Jesus 
 Christ to be equivalent to an acknowledgment of two wills, only in dif event 
 language." In the process of saving Honorius, the reputation of the Fathers 
 of the sixth Council and of several Popes, suffer considerably. (See Willis 
 on Honorius, Appendix). Thei-e is no reason, if Pennachi's line of argu- 
 ment be sound, why the rest of the heretics condemned with Honorius 
 should not be whitewashed, or why we should accept the sentence of any 
 Council whatever on any heretic in the past, and not re-open every judg- 
 ment. The new "Catholic Diction^.'-y " (so-called), bearing the imprimatur 
 of Cardinal Manning, treats the case of Honorius much in Pennaccni's 
 fashion. After admitting the facts of his condemnation by Council, Papal 
 Legates, and Popes, the author struggles to prove him orthodox \that the 
 Council in fact did not know what it was about) ; that the Council lacked 
 such Papal authority as would make its decisions binding ; that Honorius 
 was not teachieg ex cathedra, because he abstained from definitely imposing 
 his own belief on the Church. 
 
 This article, like Pennacchi's treatise, will doubtless go down with those 
 who are anxious for some way out of the difficulties, but it cannot satisfy 
 thoughtful persons, whether Roman, Greek, or Anglican. 
 
 NOTE B, LECTURE II. 
 
 *Connolly, Archbishop of Halifax in his speech prepared for the Vatican 
 Council and afterwards published by himself said in speaking against the 
 infallibility dogma. " We Bishops have no ri^ht to renounce for ourselves 
 and our successors the hereditary and original rights of the Episcopate— to 
 renounce the promise of Christ I am with you to the end of the world. 
 But now they want to reduce us to nullities, to tear the noblest jewel from 
 our pontificial breast-plate, to deprive us of the highest prerogative of cur 
 office, and transform the whole Church and the Bishops with it into a 
 rabble of blind men . Among whom is only one who sees. So that thev 
 must shut their eyes and believe whatever he tells them." 
 
 .l.„.,M. 
 
LECTURE III. 
 
 THE ORIGIN OF THE PAPACY. 
 
 Walk about Zion and go round about her ; tell the towers 
 thereof. 
 
 Mark ye well her bulwarks, consider her palaces ; that ye may 
 tell it to the generation following. — Psalm xlviii, 12, 13. 
 
 IN following out this injunction we have ah-eady seen 
 that the Catholic Church as she came forth from 
 the hands of apostles and apostolic men was a visible, 
 organized spiritual kingdom, with constitutional govern- 
 ment, all her bishops being invested with equal spiritual 
 authority and jurisdiction, and all her doctrines defined 
 and maintained, not by one man for all, but by the testi- 
 mony and judgment of all for each individual. We saw, 
 too, that the Church of Rome differs now, fundamentally, 
 from this original const 'tution and order; that she has 
 subverted this representative government, has silenced 
 this universal testimony, and has swept away this legis- 
 lative control of all questions of morals and of discipline. 
 For this she has substituted an absolute autocracy ruled 
 by one irresponsible head, who has plenary and absolute 
 power, not only over the whole Church, but over the 
 
 
42 
 
 THE ORIGIN OF THE PAPACY. 
 
 i 
 
 i 
 
 whole world. For Gregory the Great (Pope Hildebrand) 
 maintained (and the Roman Church is committed to his 
 position) that the Pope is by Divine right the universal 
 and paramount lord of the world ; that all monarchs held 
 their dominions as fiefs of the Holy See, and that the 
 bishops and clergy formed the court of the suzerain Pon- 
 tiff. In virtue of these assumed powers the Bishops of 
 Rome claimed the right, and, by taking advantage of the 
 necessities of kings and princes, were allowed, in many 
 lands, the right, not only to control the appointments of 
 bishops and pastors, and to interfere in the affairs of 
 national Churches, but to depose kings and princes, to 
 take away their dominions, and to bestow t'lem upon 
 whomsoever they would. 
 
 The question for to-night is, How was this change 
 brought about ? How did this power grow up ? And 
 why was it suffered to exist and to exercise such 
 influence, as it unquestionably did exercise, both in the 
 Church and in the world ? Manifestly, from what has 
 been said, it did not spring into being all at once. And 
 it manifestly did not exist from the beginning. This 
 is placed beyond dispute by an authority to which our 
 Roman Catholic brethren must bow. For when that 
 which was afterwards known as the Papal system was 
 first broached, in words only, in the year 598, it was re- 
 pudiated with horror by Gregory I., the best and greatest 
 of the Popes. When John of Constantinople, who was 
 eager to be acknowledged as primate of the Christian 
 world, had assumed in a public document the title of 
 oecumenical or universal Bishop, Gregory, burning with 
 indignation, wrote : — " The one sole head of the Universal 
 
THE ORIGIN OF THE PAPACY. 
 
 43 
 
 Church is Christ, and I confidently affirm that whoever 
 calls himself or desires to be called Universal Bishop is in 
 his pride the forerunner of Antichrist." (Ad. Imp. Maur., 
 vii, 33.) " No one," he says, " of my predecessors ever 
 consented to use so profane a term." (Epp. Lib. v. 43, ad. 
 Eulog.) " Therefore," he says, " presume not either to 
 give or to receive letters with this false title of universal. 
 Far from Christian hearts be that blasphemous name, in 
 which the honour of all priests is taken away, for on this 
 theory the Pope has the plenitude of power, all other 
 bishops are only his servants, from him all power is 
 derived, and he is concurrent ordinary in every diocese, 
 for oecumenical Bishop means sole bishop. If, therefore, 
 the oecumenical Bishop should err the whole Church 
 would fail."* This was the judgment of Pope Gregory 
 on the doctrine of the Papal supremacy in its ecclesiasti- 
 cal aspects merely. It proves beyond dispute that the 
 claim to this supremacy had not been put forth at the 
 very end of the sixth century. And as all Popes, 
 according to the Vatican decree, have been alike infallible, 
 when speaking on questions of docti'ine, it therefore 
 follows that all the Popes who since the time of Gregory 
 VII. have claimed this title and headship have, according 
 to the judgment of their infallible predecessor, been 
 forerunners of Antichrist. The Papal system was evi- 
 dently unknown at the time of even the sixth and last 
 general council, A.D.. 680. It is not referred to or 
 thought of in any of those great councils, or in the 
 
 •This ex cathedra utterance of Gregory I. is according to the Vatican de- 
 cree infallible, and contradicts in explicit terms the infaUibity decree of that 
 council. 
 
44 
 
 THE ORIGIN OF THE PAPACY. 
 
 w •) 
 
 provincial councils held in England, France and Ger- 
 many. And the same is true of the earlier North Italian 
 and African councils. 
 
 And yet there is no doubt that the germs out of which 
 this huge system has been developed are discoverable at 
 an earlier period than this. The claim grew out of the 
 Roman primacy. Our Lord tells us that His kingdom is 
 not of this world ; it does not seek to usurp the powers 
 of earthly kingdoms, or use their methods or pursue their 
 ends ; and so the Church did not set itself to overturn 
 the orders of human society or to subvert human govern- 
 ments. Its object was to leaven them with its own 
 regenerating principles, and thus to purify and elevate, 
 and strengthen and reform them. It therefore conformed 
 itself as far as possible to the usages of the different parts 
 of the empire and of the other nations into which it 
 spread, and for the purposes of its own government 
 adopted their civi) divisions. The synods of the different 
 nations, or provinces, or larger divisions of the empire, 
 assembled at the metropolis or capital city of each. The 
 bishop of such a city would naturally be given precedence 
 and elected chairman of the council. Hence there grew 
 up a system of metropolitans. And in process of time 
 the bishops of the capitals of the three great continental 
 divisions of the empire, Antioch, Alexandria and Rome, 
 were by a sort of tacit consent accorded the presidency 
 of the councils which from time to time assembled at one 
 or other of these great centres. Their bishops were early 
 entrusted witli the guardianship and enforcement of the 
 canons adopted at these councils, and with a certain 
 supervising power over the other bishops in their 
 
THE ORIGIN OF THE PAPACY. 
 
 45 
 
 respective divisions. After a while they were called 
 Patriarchs, though not till after the time of the first 
 Council of Nice, which recognized the order that had 
 grown up ; and as questions of precedency had begun to 
 be agitated, the council fixed the limits of each of these 
 metropolitical sees and confined that of Rome to the city 
 and suburbicarian provinces — that is, to Southern Italy, 
 Corsica, Sardinia, and to Sicily — to which by a decree of the 
 general Council of Nice the legitimate jurisdiction of 
 the Bishop of Rome is still confined. 
 
 At the same time a primacy of honour and precedency 
 was accorded to Rome, not because, as is now claimed, it 
 was the See of St. Peter, but simply and solely because Rome 
 was the capital of the empire. This origin of the prece- 
 dency accorded to Rome among the other patriarchates is 
 distinctly stated on the highest possible authority, viz., 
 that of two general councils, Constantinople and Chalce- 
 don, to have been political and not religious. It was 
 because Rome was the capital of the empire, " the mistress 
 city," and not because it was the see of Peter, that the 
 primacy was given to it. And when Constantinople 
 became the second capital, it was raised by the second 
 general council to the honorary dignity of a patriarchate, 
 and precedency was assigned to it over Alexandria and 
 Antioch, and next after Rome, " for as much as it is New 
 Rome." But this primacy of Rome was entirely titular 
 and honorary. It did not entitle the Bishop of Rome to 
 interfere in any other patriarchate than his own. The 
 Patriarchs of Alexandria and Antioch had each the 
 same authority; over their respective provinces as he of 
 Rome had over his. The metropolitan jurisdiction was 
 
46 
 
 THE ORIGIN OF THE PAPACY. 
 
 1i! ^1! 
 
 the same which every metropolitan exercised in his own 
 province. Milan was another metropolitan see in Italy ; 
 and while Ambrose was archbishop there, it entirely 
 overshadowed Rome. Aquilia and Ravenna were two 
 other metropolitan sees and centres of ecclesiastical 
 government in Italy. And each was entirely independent 
 of Rome, acknowledging only a primacy of honour in that 
 see. This primacy of honour, however, soon began to be 
 pressed by the occupants of the Roman see into one of 
 right and jurisdiction. 
 
 In very early times the Churches which had been 
 founded by the Apostles themselves were looked up 
 to with considerable and natural respect as a sorb of 
 models of apostolic faith and discipline. It was natu- 
 rally assumed that the mind and teaching of the Apostles 
 would be better known and remembered in these Churches 
 than elsewhere; and so when difficulties or disputes 
 arose, they were naturally referred by mutual consent 
 to these apostolic Churches for solution ; and as Rome, 
 in addition to being the capital city of the empire, 
 was the only apostolic see in the Western Church, these 
 appeals from the west were naturally made to her. But 
 as Rome stretched her pretensions she asserted herself to 
 be the apostolic see, and claimed to be invested with 
 appellate jurisdiction, and to be a court of final appeal 
 for the whole Church. Some of the fathers had made 
 reference to this respect for apostolic sees, and councils 
 had recognized appeals to them. Rome endeavoured in 
 later days to fortify her pretensions by the falsification of 
 these evidences, making them speak of the apostolic see 
 instead of the apostolic sees, as they actually did. (Mansi 
 concil ix., 716 and 732.) 
 
THE ORIGIN OF THE PAPACY. 
 
 47 
 
 The absence of the Emperors and the court from 
 Rome during the time that Christianity was becoming 
 the religion of the masses — added to the ruin of the 
 empire with its ancient families by Alaric and Attala 
 — left the bishop beyond question the greatest person- 
 age in Rome and one of the greatest in Italy. And 
 as his influence, so his pride and ambition grew apace. 
 The imperial city was sinking into insignificance, and 
 some other and more persuasive foundation for the 
 assumed superiority of the Bishop of Rome was sought 
 for. Then the theory that the primacy was based upon 
 the alleged primacy of Peter among the apostles was put 
 forth and made the basis of the claim of the Papacy to 
 univsrsal supremacy. That theory was manifestly an 
 afterthought. It assumes (1) that Christ gave St. Peter 
 the supremacy over the other apostles ; (2) that St. 
 Peter's see was at Rome ; (3) that the supremacy which 
 Christ gave to St. Peter was to descend to his successors 
 in that see. We reply that there is no evidence in Holy 
 Scripture or primitive antiquity that Peter possessed any 
 such supremacy. It was St. James and not St. Peter who 
 presided at the first great council in Jerusalem, and who 
 formulated and declared the decision, the very office 
 which even liberal Roman Catholics now attribute to 
 Peter's assumed successor. Would any ordinary apostle 
 have presumed to preside anc' give judgment in the 
 presence of the Prince of the Apostles, the infallible head 
 and universal teacher of the Church ? Would any ordi- 
 nary bishop ? Would Archbishop Lynch presume to 
 preside, or be allowed to preside, in a general council, 
 while the Pope sat by speaking and voting as an ordi- 
 
? 
 
 48 
 
 THE ORIGIN OF THE PAPACY. 
 
 II 
 
 nary member ? "Would any bishop of the Roman obedi- 
 ence now withstand the Pope to his face, and proclaim to 
 the world that he was to be blamed in his teaching on a 
 point that involved both doctrine and discipline ? As St. 
 Paul tells us, he withstood and denounced St. Peter. 
 Would any Roman Bishop declare now that he was not a 
 whit behind the very chiefest bishops, including the 
 Pope ? 
 
 There are three texts which the Roman controver- 
 sialists adduce to support the assumed supremacy of 
 St. Peter : 1st. " Thou art Peter, and on this rock I will 
 build my church." (Matt, xvi., 18.) The rock, however, 
 does not mean Peter ; and if it did it would not prove 
 that St. Peter was universal bishop and supreme ruler of 
 the Church. But the word translated Peter does not 
 mean a rock at all. For just as there are two words in 
 English, viz., stone, meaning a detached piece of rock, 
 great or small, and rock, meaning a solid mass, so there 
 are two corresponding words in Greek. Now, if the Lord 
 had meant to say that He would build His Church on 
 Peter, He would have said, thou art Peter, Petros, a 
 stone, and upon this Petros, stone, I will build My 
 Church. But He changed the word to the feminine 
 Petra, thou art Petros, a stone, and then not upon this 
 stone, but upon this Petra, this rock which thou hast just 
 announced, this Christ, this Son of the Living God, will I 
 build My Church. 
 
 It has been said in answer to this that our Lord spoke 
 in Syriac, as some say, or in Syro-Chaldaic, as others, and 
 that in that language He c^id not change the word from 
 stone to rock, but used the same word in both clauses, 
 
THE ORKIIN OF THE PAPACY. 
 
 49 
 
 saying, Thou art Cepha, and upon this Cepha I wil) build 
 my Church. The repiyia that this rests upon mere guess 
 work, for it is not known now whether our Lord spoke 
 at that time in Greek or in Syriac. 
 
 2ndly. If this unproved assertion first made by Bel- 
 larmine were true, still we should be obliged to accept the 
 variation of the Greek, for the inspiring Spirit caused the 
 truth which our Lord uttered to be recorded in that 
 language for the guidance of all generations. But 3rdly. 
 It so happens (though Bellarmine did not know it) that 
 both the Hebrew and the Syriac word, when it means 
 rock is feminine, but Cephas, denoting a man's name, 
 is masculine, and on turning to the passages in the Syriac 
 version, we find that the feminine pronoun is actually 
 united to the second pronoun, and not to the first. 
 
 Again 4thly. No Roman Catholic can use this plea. 
 He is shut out from it because he is bound by the 
 Decrees of Trent to accept the Latin vulgate Bible ds his 
 only guide, and that version uses two different words, 
 Petrus and Petram, making 'the same distinction be- 
 tween a stone and rock that is found in the Greek. 
 
 But further, no Roman Catholic teacher, be he bishop, 
 pope or priest, can iccept or urge upon others the inter- 
 pretati .n upon which the Papal claims are now made, 
 wholly to rest, viz., that the rock means Peter, without 
 involving himself in the guilt of perjury. For the Coun- 
 cil of Trent decreed, and " we are bound by a solemn 
 oath," says Professor Dollinger, " which i myself have 
 twice sworn to accept, to explain the Holy Scriptures not 
 otherwise than according to the unanimous consent of the 
 Fathers." Ryder, in his reply to Littledale, seeks to 
 
50 
 
 THE OKiaiN OF THE rAI'ACY. 
 
 I 
 
 escape from this difficulty by a very disingenuous 
 device. In pretending to quote from Littledale he 
 reverses the requirement of Trent, and makes it read that 
 no one is to teach any thing that contradicts the unanim- 
 ous consent of the Fathers, and then adds : " Before 
 unanimity can be contradicted it must be obtained." as 
 though it were the same thing to say, " Now, you j 
 not do anything which your Father forbids you to uo," 
 as to say you must not do anything, except what your 
 Father tells you to do. The rule of the Conncil of 
 Trent is that the clergy must be guided in their 
 interpretation by the teaching of the Fathers. The rule 
 of Ryder is that they may teach whatever they like, so 
 long as it does not contradict the unanimous consent of the 
 Fathers which he implies cannot be obtained. The learned 
 Roman Catholic author of Janus asserts that not one of the 
 Fathers has explained the rock or foundation on wl ' ^b 
 Christ will build His Church, of the office given to ." 
 to be transmitted to his successors, but they understood 
 by it either Christ Himself, or Peter's confession of faith 
 in Christ, or often both together, or St. Peter person- 
 ally to whom the incommunicable privilege of laying the 
 foundation of the Church by admitting first Jews and 
 then Gentiles into it was granted. This last interpreta- 
 tion disposes of every one of the patiistic witnesses which 
 Father Ryder quotes against Littledale. The Roman 
 Catholic Archbishop of St. Louis (Kenrick), in a speech 
 prepared for the Vatican Cour3il, and published at 
 Naples in 1879, declares that Roman Catholics cannot 
 establish the Petrine privilege from Scripture, because of 
 theclause in the Creed of Pius the IV., binding them to in- 
 
THE ORI JIN OF THE PAPACY. 
 
 61 
 
 as 
 
 terpret Scripture only according to the unanimous consent 
 of the Fathers. And he adds that there are five different 
 patristic interpretations of St. M;t.tt., xvi., 18 : (1) That 
 St. Peter (personally) is the Rock taught by 17 Fathers ; 
 (2) That the whole Apostolic College represented by St. 
 Peter is the Rock taught by eight ; (3) That St. Peter's 
 Faith is the Rock taught by forty-four ; (4) That Christ is 
 the Rock taught by sixteen ; (.')) That the Rock is the 
 whole body of the Faithful. Several who teach the (I) 
 and (2), also tea.ch the (3) and (4), and so the Archbishop 
 sums up thus, " If we ar'> to follow the greater number of 
 the Fathers in this matter then we must hold for cer- 
 tain that the word Peter means not Peter professing the 
 Faith, but the Faith professed by Peter.'' 
 
 And as if to shut the mouths of Roman Catholics, the 
 Council of Trent has decreed that the Nicene Greed, " the 
 Symbol of the Faith is the one JirTn foundation against 
 which the gates of Hell hall not prevail." (Sess., iii). 
 
 Again in the Roman breviary the collect for the 
 vigil of St. Peter and St. Puul has the prayer, " Grant, we 
 beseech Thee, Almighty God, that Thou wouldst not 
 suffer us whom Thou hast established on the Rock of the 
 Apostolic Confession to be shaken by any disturbances." 
 
 But again, even if the Roman interpretation of these 
 passages were accepted as conferring upon St. Peter the 
 same supremacy over the othei Apostles as the Pope now 
 claims over all the bishops of the world. Then I ask by 
 what process of reasoning can it be made out that the 
 words " Thou art Peter " confer upon every occupant 
 of the Roman See this assumed supremacy. If in the 
 teeth of the all but universal patristic teaching, the 
 
52 
 
 THE ORIGIN OF THE PAPACY. 
 
 words confeiTed upon Peter a transmissible office, then 
 how was it transmitted ? How is anv ecclesiastical 
 office transmitted ? Does the place in which an apostle 
 exercised that office, or the chair on which he sat, or the 
 house in which he lived, acting like a charm, confer the 
 office upon every one who may be elected, or who, like 
 Damasus, may elect himself to live in that house, or sit 
 on that chair ? Or is it not the case that if Peter had 
 this office it could only be conferred by his own act and 
 ordination. 
 
 But if, as Roman Oatholics maintain, St. Peter was 
 himsc.f the first bishop of Rome (" fixed his see there ") 
 and was martyred while he held that office. Then, 
 clearly, he did not confer his own office by the lay- 
 ing of his own hands upon the second bishop of Rome, 
 who could not be elected till after his death, and if 
 Peter did not confer this supremacy on his successor in 
 the Roman see, who did ? Was it one or more of the 
 bishops who were not themselves possessed of it ? Could 
 they give to another what they had not themselves ? But 
 if to escape this fatal fiaw it be maintained without 
 a shred of evidence or authority for it, that St. Peter 
 consecrated his succ3ssor before his martyrdom, and con- 
 ferred his supremacy and infallibility upon him, that will 
 only remove the difficulty one step further on, for that 
 su .cessor did not oidain or consecrate his successor. No 
 Pope does. He is ordained and consecrated and enthroned 
 by other bishops and cardinals who have not the supre- 
 macy, and who cannot give it, unless it be contended that 
 the gift repides in the whole Church, which acts through 
 these men, and not in the successors of St. Peter, and that, 
 
THE ORIGIN OF THE PAPACY. 
 
 53 
 
 of course, subverts the very idea of the Papacy. But if it 
 be contended that the place, the throne, the see confers this 
 supremacy, then what have the words " thou art Peter " 
 to do with it ? The see of Rome is not the Rock, or the 
 Stone. To make that passage in any way capable of the mean- 
 ing which Roman Catholics attach to it, it ought to have 
 been said, " thou art Peter ; upon thy see I will build my 
 Church, and that see shall confer thine own infallibility 
 and supremacy upon any man, be he murderer, o.' adul- 
 erer, or Simoniac, or thief, who may secure possession of 
 that throne ?" But even so, how can it be known without 
 any divine revelation or authority, that the see of Rome, 
 and not the see of Antioch, where, according to the 
 explicit statement of Pope Gregory, I., St. Peter re- 
 sided as bishop for seven years, before he moved to Rome. 
 How can it be known that the chair of Peter at Rome, 
 and not that at Antioch, is the one to which this talis- 
 manic power of charming the man who sits on it into this 
 supreme ruler and infallible teacher of the Church resides ? 
 But even this does not end the difficulty. Suppose it 
 could be proved, or must be believed without any proof or 
 authority whatever, that the chair of St. Peter at Rome or 
 his see located there has this power of acting like a charm, 
 and making men supreme rulers of the church of Christ, 
 what then becomes of the Avignon Popes who never 
 touched the chair of St. Peter, never occupied the see ? 
 Where did they get their infallibility and supremacy; was 
 it from the French Kings ? or the German Emperor ? Or, 
 has the chair of St. Peter at Rome the power of acting at 
 a distance ? And, if so, according to whose will or inten- 
 tion does it act ? The will of secular princes or of the men 
 
Ti 
 
 54 
 
 THE ORIGIN OF THE PAPACY. 
 
 ! 
 
 w 
 
 i 
 
 ■ li 
 
 j ! 
 
 J. 
 I 
 i 
 il 
 
 |i 
 I 
 
 ■ 
 
 themaelves who wanted to be Popes ? Or must it be con- 
 ceded to inexorable loo^ic that the Churcn during that 
 whole 70 years, as well as during the Harlot reign, was 
 as Cardinal Baronius declares without any visible head, 
 any supreme ruler and infallible teacher. And if for 
 150 years at one time, and 70 years at another time, 
 she was without an infallible teacher and guide, what 
 assurance can we have, on Roman Catholic principles, that 
 she did not fall into deadly error, and that the very doc- 
 trine of infallibility and supremacy, which was greatly 
 developed during these times, is not itself a delusion and 
 a snare. It seems to me not an unreasonable inference 
 that if in the Providence of God the Church was left for 
 230 years at least without any visible head or infallible 
 teacher, then no such office was ever intended or consti- 
 tuted in the Church of God, and she has been without it 
 from the beginning, and is so now. 
 
 The text (Luke xxii,, 31-32), "When thou art converted, 
 strengthen thy brethren," does not surely constitute Peter 
 the one authoritative and only infallible teacher of the 
 Church ; it is merely an exhortation to follow the natui'al 
 religious impulse expressed in Psalm li., 12-13. As to 
 the declaration, " I will give unto thee the keys of the 
 Kingdom oi Heaven," most of the Fathers explain it as 
 being not the act of gift, but only the promise of that 
 gift of binding and loosing, which Chiist conferred on all 
 the apostles in common (John xx., 22-23), for they held 
 the symbol of the keys to mean just the same thing as 
 the figurative expression of binding and loosing. " Yet* 
 as Our Lord was pleased to address these words to Peter 
 only, the better way is to believe that they have a mean- 
 
THE ORIGIN OF THE PAPACY. 
 
 55 
 
 ing applicable to St. Peter alone. And what that mean- 
 ing is, is declared by Tertullian, the most ancient, and 
 indeed for some centuries the only Christian writer who 
 discusses the question. He says that St. Peter was 
 granted the incommunicable and unrepeatable privilege 
 and glory of being the first to unlock the doors of the 
 Kingdom of Heaven to both Jews (Acts ii., 14-41) and 
 Gentiles (Acts x,, 34-48). And as this was done once for 
 all, it cannot be done over again by anyone, so that there 
 is nothing left for the Pope to be special heir to, any 
 more than the heirs of Columbus, if any be alive, could 
 enjoy a monopoly of continuing to discover America." 
 (Littledale.) And indeed, so little satisfied were the 
 early claimants of papal supremacy with their preten- 
 ded divine authority fo^ their assumed lordship over 
 the Church and the world, that they called in the devil 
 to help them to establish those claims. I am speaking 
 advisedly and soberly. Cardinal Manning, while he was 
 still a member of the English Church, said truly, " Men 
 who use fraud or falsehood or violence or equivocation or 
 deception to accomplish even righteous ends, do in the 
 most real and effectual way fall down and worship the 
 powers of darkness, and make themselves lieges and 
 worshippers of the devil." Now, it is palpable on every 
 page of history that when once the Roman pontiffs, 
 blinded by worldly greed and ambition, conceived the 
 plan of establishing an absolute ecclesiastical imperialism 
 over the whole Church, that they presistently resorted to 
 fraud, and falsehood, and violence of the most inconceivable 
 wickedness, to overturn the ancient constitution of the 
 Catholic Church, and to establish their own papal auto- 
 
56 
 
 THE ORIGIN OF THE PAPACY. 
 
 » :\ 
 
 cracy in its place. Read " Ranke's History of the Popes." 
 Read " Thierry's History of the Norman Conquest." Read 
 Finery's " History of the Church." Read the book en- 
 titled "The Papacy," by the Abbe Gatt^e. Read Pere 
 Gratry's " Letters to Dechamp." Read " The History 
 of the Inquisition," or if you have not time for this, 
 read the book entitled "The Pope and the Council." 
 Read Dr. Littledale's "Plain "Reasons," and if you do 
 not stand aghast at the authenticated proof there given 
 of the deliberate, systematic falsehood and forgery that 
 were practised, the unscrupulous bartering of every spiri- 
 tual interest for political power or worldly gain, then it is 
 because you have no conscience left that can be shocked 
 by the most unmeasured wickedness. 
 
 This work of forgery began before the idea of papal 
 imperialism was conceived. The very first attempt to 
 stretch the prerogatives of the primacy into the right 
 of hearing appeals from other Churches was based 
 upon a forgery. The great African Church of the 
 fifth century, with its more than five hundred bish- 
 ops, had passed a decree forbidding any appeals to be 
 carried outside its own boundary. Appiarius, a priest of 
 bad character, had been deposed by an African council. 
 And he, in spite of the canon, appealed to the Bishop of 
 Rome, and the Pope, Boniface I. tendered proof through 
 his legate from the oanonsof the Council of Nice, giving 
 the Pope a right to hear appeals from foreign churches. 
 The bishops assembled at Carthage were amazed ; they 
 had never heard of such a Nicene canon. They had 
 authenticated copies of the Nicene canons sent from 
 Alexandria and Antioch, and found that there was no 
 
 ''jm. 
 
THE ORIGIN OF THE PAPACY. 
 
 57 
 
 trace of such a law there, that the pretended canon wa« a 
 mutilated copy of a canon passed at the local synod of 
 Sardica, which was never accepted by the Eastern and 
 African churches. And so the Synod wrote to the Pope, 
 rebuking him for the attempted fraud, and telling him 
 that nothing should make them tolerate such insolent 
 conduct on the part of the Papal envoys, that is in fact on 
 his own part, as they were only discharging his com- 
 mission. (Epist Pontif (Ed Const) p. 113 non sumus 
 jam istum typhum passuri). This letter was signed, 
 amongst others, by the illustrious St. Augustin. In 
 spite of this the same fraud was attempted for the 
 same purpose by Celestine, 424. And the African 
 Synod again forced the proof of the fraud upon him, 
 and emphatically repudiated his claim to jurisdiction. 
 (Cod. Eccl., Afric, cxxxviii.) The same fraud was at- 
 tempted by Leo the Great, and for the fourth time 
 by Felix III., in his attempt to coerce Acacius of Con- 
 stantinople. \^Fleury, Hist, Eccl., xxvii , 43) Again, 
 the Roman legates at the Council of Chalcedon, 451, pro- 
 duced a forged copy of the Nicene canons, containing in 
 the sixth canon, the words, " the Roman see has always 
 had the primacy," of which there is no syllable in the 
 original, The fraud was exposed in the council to the 
 confusion of the Roman legates by reading the original. 
 It is narrated by St. Jerome as a matter of history that 
 Constantino the Great was baptized on his death bed in 
 Nicomedia, an Asiatic city, by Eusebius, the bishop. 
 Nevertheless a fable was invented at Rome in the fifth 
 century, that the Empc )r was a leper and was healed cf 
 his disease by means of baptism administered lo him by 
 
 D 
 
58 
 
 THE ORIGIN OF THE PAPACY. 
 
 
 .♦111 
 
 I 
 
 Pope Sylvester ; and this falsehood, invented for a poli- 
 tical purpose which it effectually served, holds its place in 
 the Roman Breviary and is read by every priest on De- 
 cember 31st of each year. Other fabrications followed in 
 the sixth century, e. g., the forged acts of the council of 
 Sinuessa, and the legend of Pope Marcellinus, the forged 
 constitution of Sylvester, the forged gesta of Liberius and 
 Pope Xystus III., the pretended history of Polychrymous, 
 exhibiting the Pope, 435, judging an Eastern patriarch. 
 Then the forged letter of the council of Nice to Pope 
 Sylvester, and his reply, and the acts of the council held 
 by him. Then the famous passage in St. Cyprian's book, 
 on the unity of the Church, was amended by a fabrication 
 which first appears in Pope Pelagius II.'s letter to the 
 Istrian bishops. St. Cyprian said that all the Apostles 
 received from Christ equal power and authority with 
 Peter. This was too glaring a contradiction of the papal 
 claims that were now being put forward, so the Pope 
 interpolated these words, " the primacy was given to 
 Peter to show the unity of the Church and of the chair. 
 How can he believe hioiself to be in the Church who for- 
 sakes the chair of Peter ? " This forgery was quoted as 
 genuine by Archbishop Lynch or by one of his priests, in 
 a controversy with] myself a few years ago. Then fol- 
 lowed, in the year 730, the first edition of the Liber 
 Pontificalis, every historical notice of which is false. 
 Its special object was to represent the Pope as teacher 
 of doctrine and supreme judge of men. This book 
 thoroughly misled our own Bede and prepared the way 
 in the west for the reception of the fabrications of 
 Isidore. After the middle of the eighth century the 
 
THE ORIGIN OF THE PAPACY. 
 
 59 
 
 oli- 
 ein 
 De- 
 i in 
 1 of 
 rged 
 
 fable about the baptism of Constantine by Pope Sylvester 
 is enlarged into the pretended donation of Constantine, a 
 forgery which was successfully palmed oft' on Pepin, king 
 of France. In 754, Pope Stephen III. forged a letter 
 (still extant, in the name of the Apostle Peter) to Pepin, 
 his adopted son, king of the Franks, in consequence of 
 which that monarch bestowed on the Pontiff" a large terri- 
 tory containing more than 20 cities. And this was the 
 foundation and beginning of the temporal power of the 
 Pope, Fleury, in recording this event, describes it as an 
 artifice witout parallel before or since in church history. 
 And another eloquent Roman Catholic writer says it was 
 a falsification which for strangeness and audacity has 
 never been exceeded. 
 
 But in spite of these dishonest attempts to push 
 the claims of the Papacy, no change had taken place 
 at the beginning of the ninth century, in the constitu- 
 tion of the Church, as I have described it, and es- 
 pecially none as to the authority for deciding matters 
 of faith. But about the middle of that century, 845, 
 was put forth the fabrication of the Isidorian decretals 
 — a forgery before which all its predecessors sink into 
 insignificance, and which gradually resulted in that com- 
 plete change of the constitution of the Church which 
 1 have described. About a hundred pretended decrees 
 of councils and formal official letters of the earliest 
 Popes were fabricated in the West of Gaul by Isidore 
 Mercator and were eagerly seized upon by Pope Nicholas 
 I., and were used both by him and his successors — especi- 
 ally by Gregory VII. — as genuine documents to support 
 the new and extravagant claims which they put forth. 
 
>!T ,^ 
 
 1 
 
 i 
 
 i 
 
 ^ 
 
 •- i!' 
 
 60 
 
 THE ORIGIN OF THE PAPACY. 
 
 Dr. Li ledale says "that Pope Nicholas I. solemnly and 
 publicly lied about these forgeries, assuring certain 
 Frankish bishops that the Roman Church had long pre- 
 served all these documents with honour in her archives, 
 and that every writing of a Pope was binding on the 
 whole Church, knowing as he must have known that not 
 one of these forgeries was or ever had been laid up in 
 their archives." Not only so, but though these forgeries 
 have been known and acknowledged as such for more 
 than three centuries, as, for instance, by Cardinals Baron- 
 ius and Bellarmine, the two greatest Ultramontane 
 writers, and by Pope Pius VI. himself, who said they 
 ought to be burned; yet they are still wrought into the 
 whole texture of the Roman canon law, which is largely 
 made up of them. They are quoted as genuine in Liguo- 
 ri's " Moral Theology," the chief text book on this subject 
 in the Roman Church, to prove Papal Infallibility, and 
 they have been inserted in a new edition of the Breviary 
 by the above-named Cardinals, who knew that they were 
 false. I think I have said enough to justify my strong 
 language about the forgeries. I can multiply proofs a 
 hundred-fold to any who may desire it, for the system 
 thus audaciously begun was imitated with unfaltering 
 step by man}'' successors, and has been carried on up to 
 our own time. Cardinal Wiseman was deeply involved ; 
 and even Cardinal Newman, the soul of truth and honour 
 when with us, has not escaped this terrible contagion and 
 guilt. Forgeries and lies go hand in hand, and are alike 
 the foundation of Rome's practical system to-day. Dr. 
 Littledale, who has searched this subject through and 
 through, says : — " Nevertheless, the Roman Church, which 
 
THE ORiaiN OF THE PAPACY. 
 
 61 
 
 and 
 irtain 
 ; pre- 
 hives, 
 n the 
 Eit not 
 up in 
 •geries 
 
 more 
 Baron- 
 ontane 
 d they 
 ito the 
 largely 
 Ligno- 
 subject 
 ty, and 
 
 professes to worship him who said, ' I am the truth,' is 
 honeycombed through and through with accumulated 
 falsehood, and things have come to this pass that no 
 statement whatever, however precise and circumstantial, 
 no reference to authorities, however frank and clear, to 
 be found in a Roman controversial book, or to be heard 
 from the lips of living controversialists, can be taken as 
 true, nor accepted, indeed, without rigorous search and 
 verification. The thing may be true, but there is not so 
 much as a presumption in favour of its proving so when 
 tested. Truth, pure and simple, is almost never to be 
 found, and the whole truth in no case whatever. Nor is 
 this to be wondered at when Liguori, the most authorita- 
 tive teacher of morals in the Roman Church, lays down that 
 equivocation is certainly lawful at all times, and may be 
 confirmed with an oath for a just cause, any cause being 
 just which aims at retaining any good things that are 
 useful to body or spirit, while mental reservation, so long 
 as it is not pure, that is not such unqualified lying as 
 leaves the hearer no possible loophole through which he 
 may, by exceptional shrewdness, guess at the truth, is 
 always lawful for a just cause ; and as no cause would be 
 more just in Roman eyes than to win a convert, it follows 
 that every security exists for the use of deceit in contro- 
 versy." The Rev. E. S. Foulkes, who, in the early days 
 of the Oxford movement, verted to the Church of Rome, 
 but after seventeen vears' trial came back to us again in 
 utter horror at what he had proved the Roman practical 
 system to be, writes : — " I have occupied the greater part 
 of my life in the study of ecclesiastical history, first as a 
 member of the Church of England, and then as a member 
 
(52 
 
 THE ORIGIN OF THE PAPACY. 
 
 .■si I 
 
 of the Roman communion, and the deliberate conviction 
 to which I was constrained to come, while yet a member 
 of the Roman Catholic body, was this : That if ever there 
 was a system that deserved to have the words 'man- 
 slayer' and 'liar' branded on the most conspicuous part 
 of it, in indelible characters, it is the existing system of 
 the Roman Catholic Church." This charge is more than 
 proved by Pere Gratry in his letters to Decharap, which 
 to the utter confusion and dismay of the Papal court 
 were published at Rome during the session of the Vatican 
 Council, page after page teems with instances of the falsi- 
 fication of Fathers, of the decrees of Councils and Popes 
 of false deduction of garbled passages (chapter and verse 
 given for each), so that he does not hesitate to say, It is a 
 system utterly gangrened by fraud. I have been cramped 
 all through for time. I have, however, said enough to 
 show, not only that the Roman Church differs, in consti- 
 tution, but that in its inner spirit and life it differs toto 
 ado from the Catholic Church. 
 
 On Sunday evening next I will go with Archbishop 
 Lynch in examining the practical results of the system 
 that rests upon this foundation. May the Holy Spirit of 
 Truth descend in all his illuminating, convicting power 
 upon those who thus come to us demanding our sub- 
 mission with a lie in their right hand. May He lead 
 them back into the land of righteousness and truth, and 
 give them repentance true and deep for the sin that they 
 have sinned, not only against their brethren, but against 
 the God of truth, whom they profess to serve. 
 
LECTURE IV. 
 
 THE PEACTICAL RESUJ.TS OF PAPAL AUTOCRACY AND INFAL- 
 LIBILITY. 
 
 Walk about Zion and go round about her ; tell the towers there- 
 of. 
 
 Mark ye well her bulwarks, consider her palaces ; that ye may tell 
 it to the generation following. — Psalm xlviii, 12, 13. 
 
 IN endeavouring to follow out the duty to which we are 
 here called, we saw last Sunday evening that the Papal 
 system of the present day is not the Catholic Church ; 
 that it is a mere disfiguring excresence on the organiza- 
 tion of the Church, hindering and discomposing the 
 action of its vital powers, and bringing manifold evils in 
 its train. Further that it is an excrescence which had no 
 existence at the beginning — which in its faint outline was 
 rejected with abhorrence by Pope Gregory the Great, at the 
 very end of the sixth century, and which only gradually 
 developed itself into its present portentous proportions, 
 and won its way to acceptance in the tenth and following 
 centuries. It based itself first upon the invention of the 
 untenable Petrine claims, and then upon forgeries and 
 falsifications endless, which from the sixth century for- 
 
 V I 
 
 ! ■ 
 
 ^4|f' 
 
64 
 
 KESULTS OF PAPAL AUTOCRACY. 
 
 ward were put forth and used in the interests of the 
 Papacy, and became its chief instruments in deceiving, 
 and then enslaving one after another the nations of West- 
 ern Europe. No one acquainted with the history of the 
 times can for a moment doubt that the Pajjal sovereignty 
 over tlie Church and the world, as proclaimed by Hilde- 
 brand and his successors, grew ou ' of and rests upon these 
 forgeries. 
 
 We would naturally suppose that men could not thus 
 lay unauthorized hands upon the ark of God ; that they 
 could not thus, according to Cardinal Manning's teaching, 
 call in the devil to help them to re-fashion thr Catholic 
 Church without the Divine vengeance overtaking them 
 sooner or later. Archbishop Lynch, however, tells us 
 that the reverse of this is the case ; that the house whose 
 walls were thus built up of forgeries and falsehood stands 
 before us to-day as the very ideal of perfection and sta- 
 bility, the owned of God, the admired of men, the one 
 only refuge for sinners. The Scripture, he says, interpreted 
 by the teaching body of the Catholic Church, that is, by 
 the Pope and bishops in council, " is unity and doctrine. 
 No two Catholics can differ from one another ; the same 
 doctrine is preached in Rome, China, Australia and 
 America." And over against this picture is exhibited in 
 bright light the confusion and contradictions that prevail 
 amongst those who claim to interpret the Scriptures 
 according to their own private judgment. And no- .s^t 
 the contrast as painted by the Archbishop ^''■ v.iv 
 sive to many minds. Thoughtful peopl oi c. he 
 divisions and strifes among Christians area hame nd a 
 weakness, and plain people can see from their owi !Vibles 
 
RESULTS OF PAPAL AUTOCRACY. 
 
 65 
 
 that this alienation of those who believe in the one Lord 
 Jesus Christ and worship the one God and Father is not 
 according to the mind of Christ Jesus ; nay, that it is a 
 direct contradiction of His will. And many a distracted 
 soul has longed for some voice of authority that could 
 command and quell the strife, some infallible teacher that 
 could proclaim the truth without the possibility of mistake 
 or error, and in very weariness of the strife some — not 
 many — have resolved to stifle their own reason, and con- 
 science and knowledge of the facts of history, and seek to 
 divest themselves of their own individual responsibility 
 by submitting unconditionally to him of Rome, who claims 
 to be divinely appointed and inspired to discharge this 
 very office among men. 
 
 The idea is a fascinating one. It seems to attain by the 
 shortest road, in the simplest way, and with the least 
 waste of time, what the ancient Church spent so much 
 trouble upon, agitated and discussed for so long a time, 
 and only settled at last by the slow and expensive process 
 of a council. If infallibility can be accepted as a rule of 
 faith, it becomes a soft cushion on which the mind, as 
 well of cleric as of layman, may repose and abandon itself 
 to undisturbed slumber. It is so much easier to hand the 
 whole matter over to one individual to settle tor us, 
 than to be always " contending for the faith," always 
 " examining ourselves whether we be in the faith," always 
 " taking heed to ourselves and to the doctrine," always 
 "proving all things that we may hold fast that which is 
 good." But the fact that it would be easier for us if the 
 Roman claims were true, does not prove that they are true. 
 The ostrich, wearied with the race, thinks that it would 
 
 ■''II 
 
 M-4 :l 
 
n 
 
 '-'^/j 
 
 i 
 
 w. 
 
 :l 
 
 RESULTS OF PAPAL AUTOCRACY. 
 
 be easier just to hide its head in the sand than to toil on 
 any longer. The young dreamer thinks that it would be far 
 easier if someone would leave him a large fortune than 
 for him to have to earn his bread all his days in the sweat 
 of his brow. But God, who knows what is best, has de- 
 creed that it is better for him and for the vast majority of 
 fallen men to have to toil on to the end to secure a subsist- 
 ence. So, too, it would be easier to be put in possession at 
 once of all knowledge £ id all truth. But God has willed that 
 for the exercise and improvement of our faculties, for the 
 trial of our faith, for the increase of our spiritual life, we 
 must attain to the one and the other by study and thought, 
 and toil and care ; and in the exercise of that study and 
 toil His Church, in w^hich the Holy Spirit dwells, as the 
 one only Vicar of Christ upon earth, is our infallible 
 teacher, lighting us on our way by her testimony through 
 all her history to those great truths which she has wit- 
 nessed to and defined in her general councils, and pro- 
 claimed in her creeds. 
 
 But to return to Archbishop Lynch. He tells us that 
 the Holy Scriptures are to be interpreted by the teaching 
 body of the Catholic Church, that is, by " the Pope and 
 bishops in council." The deBnition, you will observe, is 
 an odd one. It is not the Roman Catholic definition. 
 " The bishops and council " are thrown in for Protestant 
 ears. The Vatican decree is that when the Pope, without 
 any reference to bishops or council, discharges " the office 
 of pastor and teacher of all Christians, he is possessed of 
 infallibility in defining doctrines concerning faith and 
 morals, and that these definitions are of themselves irre- 
 formabie, because they are the decrees of the Roman 
 
ntlSULTS OP PAPA.L AtfTOCRACY. 
 
 67 
 
 ihat 
 
 lung 
 
 Pontiff, and not because of the consent of the Church." 
 That is without reference to either the bishops or council 
 which Dr. Lynch throws in. The meaning of this is ex- 
 plained by Bellarmine, the great Ultramontane doctor, to 
 be this : " Whatever doctrine it pleases the Pope to pre- 
 scribe, the Church must receive ; there can be no question 
 raised ; she must blindly renounce all judgment of her 
 own, and firmly believe that all the Pope teaches is abso- 
 lutely true, all he commands absolutely good, and all he 
 forbids simply evil and noxious. For the Pope can as 
 little err in moral as in dogmatic questions. Nay, he goes 
 so far as to maintain that if the Pope were to err by pre- 
 scribing sins and forbidding virtues, the Church would 
 be bound to consider sins good and virtues evil.'' (De 
 Rom. Pont. IV., 5, p. 456.) Or, as Bishop Cornelio Musso, 
 of Bitonto, expresses \t : " What the Pope says, we must 
 receive as though spoken by God Himself. In divine 
 things we hold him to be God. In matters of faith I had 
 rather believe one Pope than a thousand Augustines, 
 Jeromes or Gregories." (Consciones in Ep ad Rom. 
 p. 606). Or, as a Jesuit Father has it : " When the Pope 
 speaks on a doctrinal question everyone must sacrifice 
 his understanding and submit blindly, and especially the 
 bishops as patterns to their flocks." 
 
 This is what Archbishop Lynch parades as the Catholic 
 mode of interpreting the Scriptures. But I beg to 
 tell his Grace that it is just as far from the Catholic 
 mode of intei pretation as is that of the man who in 
 the exercise of his private judgment claims the right to 
 attach any meaning to the sacred words that may com- 
 mend itself to him. The Catholic doctrine, as to interpre- 
 
 n 
 
SSB 
 
 68 
 
 RESULTS OF PAPAL AUTOCRACY. 
 
 tation, is that neither the individual man nor an indi- 
 vidual Pope has any right to " prescribe," as Bellarmine 
 expresses it, any doctrine whatever. The faith was once 
 for ail delivered to the saints. No new doctrines can be 
 found out or imposed. The whole Church in her corpo- 
 rate capacity is the divinely appointed interpreter ; but 
 even the Church cannot disclose any new doctrine. She 
 cannot create anything, but only protect and witness to, 
 and explore and define, and apply the deposit she hai 
 inherited. She does not give opinions or express judg- 
 ments as to what she thinks the truth is, or ought to be ; 
 she bears witness to what the truth from the beginning 
 has been. And the meaning of a judgment passed in one 
 of her councils, on any point ^of doctrine is simply this : 
 " Thus have our predecessors, back to the days of the 
 Apostles, believed, thus do we believe, and thus will they 
 who come after us believe, for this was the doctrine de- 
 livered to the saints from the beginning." 
 
 So that the mode of interpretation to which Archbishop 
 Lynch and the whole Roman communion is now com- 
 mitted, though he calls it Catholic, is as radically and 
 totally different from the Catholic mode as that of 'he 
 extremest Protestant. It is in effect precisely the same 
 thing. The one sets up his individual self, and the other 
 the individual Pope, not as the investigator of and wit- 
 ness to the old truth, but as the inventor and imposer of 
 new truths. But however radically the Roman mode of 
 interpretation may differ from the Catholic, Archbishop 
 Lynch tells us it works admirably well. It has produced 
 " unity of doctrine ; " no two Catholics can differ from 
 one another, etc. 
 
RESULTS OF PAPAL AUTOCRACY. 
 
 69 
 
 But has the Archbishop forgotten the difference that is 
 raging at the present time between the maximizers who 
 so interpret the doctrine of the infallibility as to claim 
 divine authority for every casual utterance of a Pope on 
 any religious or moral question, and of the minimizers 
 who, regardless of the Vatican decree, hold that the Pope 
 is only infallible when he proclaims a decision at which 
 a general council has arrived ? Cardinal Manning heads 
 the one party in England (Petri privilequim, pp. 34!-39) 
 and Cardinal Newman (letter to the Duke of Norfolk) 
 leads the other. Has his Grace forgetten the absolute 
 contradiction between the teaching of the Irish, Scotch, 
 and American episcopate about the question of the Pope's 
 personal infallibility and his own enforced teaching now 'i 
 When he speaks of unity of doctrine, has his Grace for- 
 gotten that Cardinal Newman denounces as a "bad dream" 
 that teaching about the Blessed Virgin which is found in 
 Liguori's "Moral Theology ? " Has he forgotten the fierce 
 doctrinal struggle between the Jesuits and Jansenists, 
 both recognized by Popes as good Catholics till the Jesuits 
 gained the mastery over the Papacy itself ? Has his 
 Grace forgetten the jealousies of the rival religious orders, 
 as, for instance, that which raged for centuries between 
 the Franciscans and Dominicans, a strife which in- 
 volved grave questions of theology, and which was carried 
 on with exceeding rancour and bitter hostility. Does 
 he forget that it was the disputings and quarrellings be- 
 tween the Jesuit, Franciscan, Dominican and Capuchin 
 orders, which wrecked and ruined the hopeful beginnings 
 of their missions in China ? Does he foj'get that the 
 various orders which arose in the Latin Church precisely 
 
 ■ ' I, 
 
 
ifmrwimrmmiiwwjMiiaMJ 
 
 70 
 
 RESULTS OF PAPAL AUTOCRACY. 
 
 ! 
 
 ■ s» 
 
 resembled the Protestant sects and far surpassed them in 
 denominational rivalry and rancour ? Does he forget the 
 strife between the regulars and the parochial clergy, be- 
 tween the Jesuits and Seculars ? Does he forget the 39 
 anti-Popes and the powerful factions which followed 
 them and deluged the land with blood ? Does he not 
 know that in a large number of instances the duly elected 
 Pope was set aside merely because his intruding rival had 
 stronger friends, larger armies and a longer purse ? Does 
 he forget that Pope Damasus, elected by the Arian fac- 
 tion, settled the dispute between himself and Ursinicus, 
 elected by the Catholic party, by putting himself at the 
 head of an armed rabble and taking by storm the churches 
 where his opponents were collected, and that he inaugu- 
 rated his work of infallible teacher by committing fright- 
 ful slaughter ? Does he forget that Innocent II., who 
 was unquestionably the anti-Pope, through the assis- 
 tance of several European monarchs, ousted Anicletus 
 II., who had been duly elected, and by the aid of an in- 
 vading army took his seat on the Papal throne ? 
 
 Unity of doctrine, harmony, brotherly love and peace 
 within the Church of Rome ! It is a beautiful picture, but 
 where is the reality ? There is actually no Church in the 
 whole world which has been so openly, so frequently and 
 so fatally divided and rent by schisms as the Church of 
 Rome. It is the Church of many and ever-changing re- 
 ligions. It has changed its faith twice within the last 
 thirty years. There is, no doubt, outward uniformity in 
 the Church of Rome ow, especially when it is under the 
 inspection of Protestants ; but it is an enforced unifor- 
 mity, which is obtained by the suppression of reason and 
 conscience, and historical knowledge and common sense. 
 
RESULTS OF PAPAL AUTOCRACY. 
 
 71 
 
 .he 
 
 And surely if this Catholic interpretation, as Archbishop 
 Lynch calls it, this infallible teaching and guidance be 
 any good, it ought to have produced the unity of which 
 he boasts all along ; for the Pope has always been infal- 
 lible. A costly vase which is offered to our admiration, 
 for its freedom from the smallest flaw must fail to pro- 
 duce the desired effect if the marks of cement and rivet- 
 ing be clearly visible all over it, showing that however 
 skilfully pieced and mended now, it was once shattered 
 to fragments — (Littledale), and is only held in its seeming 
 unity by artificial means. It recjuired the long pontifi- 
 cate of Pius IX., and the gradual filling of almost every 
 see in Latin Christendom with his dutiful nominees to 
 achieve even this result, a result which has been brought 
 about by such a complete divergence from the constitu- 
 tion and teachings of the ancient Catholic Church that 
 Rome is no longer in either respect one with it.* 
 
 But if it be a divinely revealed dogma, as the Vatican 
 decree asserts, that the Pope is the infallible pastor and 
 
 * And the result of this oppression, as might have been expected, has 
 been to drive not thousands but millions of men out of the Roman Church 
 into the ranks of violent scepticism. And not only so, but the feud be- 
 tween the Tiiberals and Ultraniontanes has become so violent that the Pope 
 himself has been compelled to interfere. The letter of Pope Leo XIIL to 
 the Papal Nuncio at Paris shows how beautiful and inviting the unity of 
 which Archbishop Lynch boasts, really is. Writing to his own special 
 supporters, the Ultramontane joui-nalists, the Pope says, " their passionate 
 controversies, their personal attacks, their constant accusations and recrim- 
 inations, by adding daily fuel to dissension, render conciliation and broth- 
 erly harmony more and more difficult." And then he exhorts them to 
 cease wasting their time and strength in attacking each other and thus 
 giving everj' advantage to the impious designs of their enemies. This ac- 
 cording to the infallible authority, is the truer reality. It corresponds not 
 with the Archbishop's brilliant picture. ,.,;., 
 
 lif 
 
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'It 
 
 72 
 
 BESULTS OF PAPAL AUTOCRACY. 
 
 i' 
 
 If" 
 
 I" 
 
 ■'i 
 
 teacher of all Christian people when he speaks ex cathedra, 
 then one would expect some sort of congruity between 
 the character of the individual and the high office of 
 divinely inspired and infallible teacher which he is 
 called to discharge. One would suppose that the 
 grace which so inspired him, and the sense of respon- 
 sibility which his high office must carry with it, would at 
 least change and elevate his character ; that the grace of 
 infallibility, which is to confer such unspeakable blessings 
 upon the whole Church, would bless him first, who is the 
 subject of this grace. And yet what was the character of 
 the men who occupied the Papal throne in the years that 
 followed the full developement of the Papal claims ? Cob- 
 bett, who has been flung at us lately as an impartial his- 
 torian, whose statements cannot be disproved, says, as a 
 writer in the Mail quotes him : " If we look into the 
 history of the Popes we shall find reason to conclude that 
 they were the most abandoned and flagitious of mortals, 
 who hesitated not at the perpetration of any crime to ac- 
 complish their purpose. Even popish writers admit that 
 no throne was ever filled with such monsters of immo- 
 rality as the chair of St. Peter. They are described as 
 having been not only detestable in themselves, but as 
 having given occasion by their example to the perpetration 
 of all sorts of wickedness, imposture, delusion, oppression, 
 robbery, tyranny, murder and massacre." And Cobbett 
 in this instance, had good authority for what he said. 
 For Cardinal Baronius, a most devoted son of the Church, 
 speaking of the Roman Church in the tenth century says : 
 *' What was then the semblance of the Holy Roman 
 Church ? As foul as it could be ; when harlots, superior 
 
 P' 
 
KESULTS OF PAPAL AUTOCRACY. 
 
 73 
 
 in power as in profligacy, governed at Rome. At whose 
 will sees were transferred, bishops were appointed, and, 
 what is horrible and awful to say, their paramours were 
 intruded into the see of St. Peter ; — false pontifts who are 
 set down in the catalogues of Roman Pontiffs merely for 
 chronological purposes ; for who can venture to say that 
 persons thus basely intruded by such courtezans were 
 legitimate Roman Pontiffs ? No mention can be found of 
 their election or subsequent consent on the part of the 
 clergy. All the canons were buried in oblivion, the . 
 decrees of the Popes stifled, the ancient traditions put 
 under ban, and the old customs, sacred rites, and former 
 usages in the election of the chief pontiff were quite 
 abolished. * * You can imagine as you please what 
 sort of presbyters and deacons were chosen as cardinals 
 by these monsters." " The Church was then without a 
 Pope, but not without a head. Its spiritual head never 
 abandoned it." . , 
 
 He is describing a period covering the reigns of thirteen 
 Popes, but Gilbert Genebard, Archbishop of Aix, greatly 
 extends the time. He says that during nearly 150 years 
 about fifty Popes had fallen away from the virtues of 
 their predecessors, being apostatical rather than apostoli- 
 cal. (Genebard Chron., sec. IV., Anno 007.) Again, at 
 the end of the fifteenth century, came a group ofj^ontifts 
 as bad as in the darkest times of the harlot reigns, Sextus 
 W., Innocent VIII., and worst of all, Alexander 
 VI., the Nero of the Papacy, one of the vilest criminals 
 that ever lived ! Though a vowed celibate, he was both 
 the father and the paramour of Lucretia. His election 
 was simonaical, he was chosen Pope by means of pur- 
 E 
 
74' 
 
 RESULTS OF PAPAL AUTOCRACY. 
 
 |i K 
 
 ill I 
 
 m'i''- 
 
 
 chased votes. He systematically sold the cardinalate to the 
 highest bidder, so that there were no true cardinals, be- 
 causehe had no right, by reason of his own simony to nomi- 
 nate at all, and because by their own simony the whole 
 transaction, according to the canon law of the Roman 
 Church, was invalidated. Henry VIII. was a man of pure 
 and noble life when compared with this wretch. Yet this 
 Borgian Pope sat on the altar of St. Peter to he adored as 
 the vicar of Christ, and exercised spiritual jurisdiction 
 over the Church of Christ. These the fr^iits of the Papal 
 sovereignty ! These the divinely inspired infallible teach- 
 ers of all Christian people ! When Alexander VI. died 
 there was no validly created cardinal left for the election 
 of a new Pope, so that on Papal principles the Petrine 
 succesion was here irremediably broken, and there 
 has been no valid Pope of Rome since the year 1492. 
 Therefore, according to the strict interpretation of Roman 
 Canon law, there is no apostolic jurisdiction, mission, or 
 succession, left in the world. All the eggs have been put 
 into one basket, and not one has withstood the fall. The 
 English Church, and indeed the whole Catholic Church, 
 can never be reduced to such an absurd position. For the 
 ancient theory expressed by St. Cyprian's well known 
 words " Episcopaius unus est cujus a singulif^ in solidum 
 pars tenetur." The Episcopate is a unity of which each 
 member exercises to the full all its powers and privileges 
 (literally of which a part is held by each individual for the 
 combined Episcopate, or in joint tenancy). On this old 
 Catholic theory there can never be loss of apostolic juris- 
 diction or mission, unless every bishop in the world died 
 at the same moment. If only one bishop were left he 
 
RESULTS OF PAPAL AUTOCRACY. 
 
 76 
 
 or 
 put 
 The 
 urch, 
 >r the 
 tiown 
 duni 
 each 
 leges 
 Dr the 
 old 
 
 would possess the power to re-bishop the world. Not 
 so with the Roman Church. All jurisdiction and mis- 
 sion is centered in the Pope. A failure or flaw there- 
 fore, in the Papal line brings the whole fabric to the 
 ground." (Rev. Mr. Davenport.) 
 
 It will, perhaps, be said that these Popes have never 
 spoken ex cathedra. For some Roman theologians of the 
 minimizing school maintain that the Popes up to the 
 present day have only once spoken with the formalities 
 necessary to make their utterances ex cathedra and infal- 
 libly binding, and that was when Pins IX., on December 
 8th, 1854, decreed the Immaculate Conception of the 
 Blessed Virgin Mary. But unfortunately that tenet was 
 denounced by orthodox Catholics, including fourteen 
 Popes, for a thousand years, as a heresy, and is con- 
 trary to the well-nigh unanimous consent of the Fathers, 
 and therefore, forbidden under oath to be taught by any 
 Roman Catholic divine. And surely if this one pro- 
 nouncement were the sum total of the benefit which has 
 accrued to the Church by this one-man headship and 
 infallible teacher which Archbishop Lynch tells us is 
 necessary to the Church, it is not worth preaching about, 
 still less is it worth all the forgeries, and blood, and tears 
 which its establishment has cost. 
 
 But taking the common sense view of the meaning of 
 the Vatican decree, the one which it was manifestly in- 
 tended to bear, and grammatically does bear, " that when 
 a Pope speaks publicly on a point of doctrine or discipline, 
 either of his own accord or in answer to questions address- 
 ed to him, he does speak ex cathedra." Then where is 
 the great benefit and blessing that has accrued from this 
 
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 \i li 
 
 i! 
 
 L -4- - 
 
i ill 
 
 76 
 
 EESULTS OF PAPAL AUTOCRACY. 
 
 subversion of ancient Catholic usage in declaring the 
 truth ? What practical advantage has ever accrued to 
 the Church from the utterances of this infallible teacher ? 
 Not one solitary example is to be found in the whole of 
 Church history of any great struggle or difficult question 
 being decided by the Pope's interference. Not one of the 
 great heresies was put down in this way, but always by a 
 council or by some private theologian. And what reliance 
 can be placed by any sane man on the guidance of infal- 
 lible teachers, who not only contradict one another, as the 
 Popes flatly and flagrantly do, but more than once con- 
 tradict themselves ? What help has ever been derived 
 from this infallible voice ? Surely, if ever there was an 
 occasion when that guidance ought to have been used, and 
 to have been of use, it was in the early part of the 
 sixteenth century. " Europe was then," Dr. Dollinger 
 says, "in a state of thf extremest excitement, and 
 the whole religious edifice seemed tottering to its fall. 
 The most discordant doctrines in sharp antagonism to 
 all previous teaching were forcing their way to the 
 front. Never had there been a period in all Christian 
 history when the perplexity of men's minds had been 
 so great, and the people left to themselves so utterly 
 helpless,as in the forty-three years from 1520 to 1563," Yet 
 the Popes, according to the latest theory the sole infal- 
 lible teachers of mankind, kept silence. Not a single doc- 
 trinal bull of that whole period exists. One whole generation 
 was suffered to grow up in Europe and another to pass to 
 its grave without knowing what the infallible chair in 
 Rome bade them believe, on the gravest religious ques- 
 tions. German bishops, like Fabre, of Vienna, made the 
 
 li' 
 
RESULTS OF PAPAL AUTOCRACY. 
 
 77 
 
 moat moving representations. "The whole generation," he 
 said, " whose birth and youth coincided with the time of 
 this groat controversy, knew not what was the true reli- 
 gion, and if this continued men would become thoroughly 
 godless and atheistical." But all was in vain ; the Popes 
 persisted in their policy of silence. And many who waited 
 and wished for some voice to guide them were swept 
 away in that swelling tide which swept three-fourths of 
 Western Europe out of the Roman obedience. 
 
 And this is only an example of what has been and will 
 continue to be the action of this infallible teachsr and 
 guide, in every great crisis of human thought, in every 
 great perplexity and trial of faith. What one doctrinal 
 direction of any practical importance, what interpretation, 
 t\ ^t is of the least help to the Christian in his daily tem- 
 tationsand struggles, has issued from this infallible chair, 
 even since the promulgation of its lofty claims ? — the anii- 
 Catholic creed of Pope Pius IV., the anti-Catholic doctrine 
 of the Immaculate Conception, the atrocious sentiments 
 of the Syllabus, and the self-contradicting doctrine of 
 Papal infallibility. But what help or guidance do they 
 give, even if they were true, to the Roman Catholic in 
 living a Christian life, which is not possessed by other 
 men ; and what help can be obtained from this source ? 
 The Pope is necessarily so occupied with the mere busi- 
 ness of his vast administration that he has no time to 
 devote to interpretations or to teaching, and does not 
 attempt it. But on this head I have said enough. 
 
 I should like to have had time to trace the effects of 
 this overthrow of the ancient Catholic constitution and 
 spirit in the practical affairs of the Church and the world. 
 
 
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 tfi 
 
firf 
 
 78 
 
 RESULTS OF PAPAL AUTOCRACY. 
 
 ,i I 
 
 w '•) 
 
 But I must pass this by and hasten on to the points of 
 doctrinal difference between the Roman Church and the 
 Catholic Church. The Roman Church differs widely from 
 the Catholic Church in constitution, in spirit, in practice, 
 and has reaped as the result of her interference with the 
 House that God built, not strength but strife, and cor- 
 ruption, and weakness, and confusion. 
 
 May God the Three in One deliver us evermore from 
 all false doctrine, heresy and schism. May he keep us 
 steadfast in the faith and communion of the Catholic 
 Church. 
 
 '1-':' 
 
 V , 
 
 11 
 
 3;:;f 
 
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 ■'f ■■',■}' ' 
 
 .*■'.' 
 
 
 
 • -'■'•■■,.1, ■.•-■' 'I 
 
 .'C'R: 
 
 i i! 
 
LECTURE V. . ^ 
 
 THE WAY TN WHICH THE PAPAL SOVEREIGNTY WAS OB- 
 TRUDED UPON THE CHURCHES OF WESTERN EUROPE. 
 
 Walk about Zioiij and go round about her : tell the towers 
 thereof. 
 
 Mark ye well her bulwarks, consider her palaces ; that ye may 
 tell it to the generation following. — Psalm xlviii., 12, 13. 
 
 I 
 
 N trying to follow out the duty here enjoined we liave 
 
 seen 
 
 1. That the Catholic Church of the first days was a 
 visible, organized society, which began at Jerusalem and 
 extended itself in ever-widening circles, first into one 
 land and then into another, till it filled all the world, and 
 has reached down to us. 
 
 2. That for two hundred years we hear nothing of the 
 superiority of one bishop over another. 
 
 3. Then, out of the mere necessities of government, as 
 difficulties and disputes arose, they were referred by a 
 natural instinct to churches where one or other of the 
 Apostles had lived and taught, and where it was felt that 
 the apostolic interpretation and traditional usage would 
 be best known. 
 
 Vs'i 
 
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MM 
 
 a matm JLAimmimwtr ow w 
 
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 80 
 
 THE PAPAL SOVEREIGNTY. 
 
 i;J 
 
 ?! 
 
 ll 
 
 '' 
 
 4. Out of this there grew up the system of metro- 
 politici.'- sees, whose bishops presided at the Provincial 
 Synods that were held in their see cities. No doubt, the 
 rank and importance of the city politically, or as a centre 
 of civilization, intelligence and Christian activity, had its 
 weight in determining these metropolitical sees. 
 
 5. Then, by -xn equally natural instinct, the bishops of 
 the capitals of the three great continental divisions of 
 the Empire, Rome, Alexandria, and Antioch, acquired a 
 some-'/hat similar patriarchal jurisdiction over the metro- 
 politans of the European, African and Asiatic sub-divi- 
 sions of the one Church. 
 
 6. And among these the Bishop of Eome, the capital of 
 the world, was conceded a primacy of honour and pre- 
 cedence. Two general councils solemnly assert that that 
 precedence was based upon Rome's political importance, 
 as the capital of the Empire ; and they give no hint of 
 any inherent right she had to that position by virtue of 
 any Petrine claims. .^- 
 
 7. The appeals that were naturally made by mutual 
 consent from all parts of the West to the Bishop and 
 Church of the Imperial City — which was also reputed to 
 be the or.ly apostolic si',e of the West — were soon trans- 
 formed into the rights of an apj-ellate jurisdiction over 
 those churches. 
 
 8. T' "s c^aim was based wholly for a long time on a 
 canon of the local Council of Sardica, which gave the 
 bishops of the provinces represented permission to appeal, 
 not to the bishops of Rome generally, but to a particular 
 1 ishop of that city, Julius II. The conons of this local 
 synod were, either by accident or detiign, bound up with 
 
 I 
 
THE PAPAL SOVEREIGNTY. 
 
 81 
 
 the canons of the General Council of Nice ; and the one 
 referring to appeals to Pope Julius was again and again 
 quoted, with necessary changes and interpolations, as a 
 canon of the General Council of Nice, and as binding 
 therefore, upon the whole Church. This was the on!}' 
 ground upon which the Roman bishops for generations 
 based their claim, not to infallibility, nor even to sapre- 
 macy, but to the right to hear appeals from other 
 Churches. 
 
 9. Then the assumed supremacy of St. Peter over the 
 other Apostles was seized upon, and it was asserted that 
 that supremacy descended from St. Peter to the bishops 
 of Rome, though it is onlj'- a vague guess that St. Peter, 
 was ever at Rome at all, and a vaguer one still that he 
 was ever bishop of that city ; while it is a wholly ground- 
 less assumption, without one particle of evidence of any 
 kind to support it, that, even if St. Peter possessed the 
 supremacy ascribed to him, he intended to transmit, or did 
 transmit, that supremacy to the bishops of Rome, and 
 not to the bishops of Antioch or some of the other 
 Churches over which he presided for a longer or shorter 
 period. 
 
 10. But as this claim was felt to })e too vajrue and 
 unreliable to support the ambitious projects which the 
 bishops of Rome began to entertain, first of extending 
 their patriarchal juri -v^^ction, and then of establishing 
 their sovereignty over the whole Church, intt'rpolations 
 and forgeries of the most subversive and wholesale char- 
 acter were resorted to now, t(^meet every emergency. 
 
 I had intended, as I announced last Sunda}'^, to pass 
 from a hurried consideration of some of the effects of this 
 
 m 
 
 m 
 
 
 
 'a- 
 
 i: 
 
82 
 
 THE PAPAL SOVEREIGNTY. 
 
 I 
 
 i 
 
 evil work to a brief review of some of the points in which 
 the Roman Church differs from the Catholic Church in 
 doctrine. But, in thinking the matter over, I have felt 
 that in order to present to you a connected view of the 
 progress of events, I ought to point out as well as I can, 
 in the brief space allowed me in this lecture, the way in 
 which the Papal claims that gi-ew out of these earliest 
 forgeries were obtruded upon one after another of the 
 nations of Europe, and won their way to general accept- 
 ance. 
 
 Nicholas J, was Pope when the forged decretals of 
 Isidore first came to general knowledge. He surpassed 
 all his predecessors in thn audacity of his designs. He 
 was greatly favoured by the confusion and ignorance 
 which prevailed during the seventy years of anarchy 
 which followed the break-up of the empire of Charle- 
 magne. Nicholas grasped at the new weapon with 
 eagerness, and silenced the doubts expressed by the 
 Frankish bishops with the assurance that all these forged 
 documents had long been preserved v/ith honour in the 
 Roman archives ; and as the object of these forgeries was 
 to represent the Roman bishop as ruler and judge, and 
 teacher of all Churches, Nicholas set himself to inculcate 
 and enforce the principles which they laid down. 
 
 For two hundred years after his time, however, the 
 Roman see was not in a position to, enforce these claims. 
 They were allow 3d, therefore, to germinate and spread. 
 They became embedded in the laws and thi^ology and 
 popular belief of the nasceat nations. 
 
 In the meantime, the Papacy became the prey and 
 plnything of rival factions of nobles, and for a long time 
 
 A) 
 
THE PAPAL SOVEREIGNTY. 
 
 83 
 
 sr, the 
 I aims. 
 I) read, 
 and 
 
 '•V, 
 
 of ambitious and profligate women. The Tuscan Counts 
 made it hereditary in their family ; again and again dis- 
 solute boys like John XII. and Benedict IX. occupied and 
 disgraced the Papal throne, which was now bought and 
 sold like a piece of merchandise, so that nearlj'^ three cen- 
 turies passed before the seed sown by these fabrications 
 produced its full harvest. 
 
 Leo IX., who died 1054, inaugurated a new era in the 
 Papacy. The design was now deliberately formed to 
 weld the States of Europe into a theov itic priest king- 
 dom with the Pope at its head. It was Gregory VII., 
 however, who was the first, and in fact the only one of 
 the Popes that set himself with clear and deliberate pur- 
 pose, io subvert the old constitution of ohe Church, and 
 to introduce a new one. He regarded himself not merely 
 as a reformer of the Church, but as the divinely-commis- 
 sioned founder of a wholly new order of things. Only 
 Popes and their legates were hereafter to hold those 
 synods by which the Church, for over a thousand years, 
 had regulated her aftairs. In every other form the insti- 
 tution was to disappear. He was aided greatly by 
 Anse'm, the canonist of Lucca, who first extracted and 
 put into convenient working shape everything in the 
 Isidorian forgeries, for the accomplishment of Papal 
 absolutism ; and next, by altering the law of the Church 
 by a tissue of fresh inventions and interpolations in 
 accordance with the requirements of his party and the 
 standpoint of Gregory. 
 
 Gregory himself, in his letter to A-chbishop Hermann, 
 of Metz — designed to prove how well grounded is the 
 Pope's dominion over emperors and kings, and his ri 
 
 
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84 
 
 THE PAPAL SOVEREIGNTY. 
 
 1 
 
 ! 
 
 ;f 
 
 to depose them — set an example of the sort of work he 
 wanted done, by so distorting and interpolating a letter 
 of Pope Gelasius to the Emperor Anastasius, as to make 
 Gelasius say the very opposite of what he did say, viz : 
 " That kings are absolutely and universally subject to the 
 Pope ; " whereas, what he did say was, " That the rulers 
 of the Church are always subject to the laws of the 
 emperors, only disclaiming the interference of the secular 
 power in questions of faith and sacraments." (Regist. 
 ed. Jaffe, p. 457.) 
 
 Anselm and his confederate canonists Deusdedit and 
 Gregory, of Pavia, compiled new text books in which 
 they boldly placed the pretended decrees of Popes that 
 had been forged by Isidore in place of the canons of 
 councils, and thus supplied a pretext for Gregory and his 
 successoirt in their contest with the princes and bishops of 
 their own day. One main pillar of Gregory's system was 
 borrowed from the false decretals. Isidore in his for- 
 geries had made Pope Julius, about 388, A.D., write to 
 the Eastern bishops, ' The Church of Rome by a singular 
 privilege has the right of opening the gates of heaven to 
 whom .:5he will." (Decret. pseud. Is., p. 464.) On this 
 forgery Gregory built his scheme of dominion. How, he 
 asked, should not he be able to judge on earth, on whose 
 will hung the salvation or damnation of men ? (Monum. 
 Greg., ed. Jaffe, p. 445.) And so when Gregory, who was 
 notoriously the urst Pope to undertake the dethroning 
 of kings, wanted to depose the German Emperor, he 
 wrote, " To me is given power to bind and to loose on 
 earth and in heaven," Were subjects to be absolved 
 from their allegiance — which he was also the first to 
 
THE PAPAL SUVEREIGNTY. 
 
 85 
 
 , he 
 nose 
 Hum. 
 was 
 
 attempt — he did it by virtue of his power to loose. If he 
 wanted to dispose of other people's property, he declared,- 
 as in his Roman Synod, 1080, " We desire to show the 
 world that we can give or take away at our will king- 
 doms, duchies, earldoms ; in a word, the possessions of all 
 men, for we can bind and loose." (Mensi. xx., p. 536.) 
 Personal sanctity had for some time been ascribed to 
 every Pope. Gregory VII. made this holiness of all 
 Popes, which he said he had personal experience of, the 
 foundation of his claim to universal dominion. (Ep. viii., 
 21 Jaffe, p. 463.) Every sovereign, he said, however, good 
 before, becomes corrupted by the use of power; whereas, 
 every rightly appointed Pop<^ becomes a saint We saw 
 last Sunday evening what sort of saints m*^ of them 
 became. But then, to meet this objection, ,.e are told 
 that if they have no sanctity of thoir own they become 
 saints through the imputed merits of St. Peter. Referring 
 to a document which had been unquestionably forged in 
 the 11th century, Gregory VII. affirmed, in 1081, that 
 according to the documents preserved in the archives of 
 St. Peter's church, Charles the Groat had made the whole 
 of Gaul tributary to the Roman Church, and had given 
 to her all Saxony. ^ 
 
 *• The most potent instrument, however, in extending 
 the new Papal system, was the decretum of Gratian, which, 
 about the middle of the twelfth century, was issued from 
 Bologna, the first school of law in Europe, the juristic 
 teacher of the whole of western chri.stendom. In this work 
 the Isidoriau forgeries were combined with those of the 
 Gregorian writers, and with Gratian's own additions. His 
 work displaced all the older collections of canon law and 
 
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 86 
 
 THE PAPAL SOVEREIGNTY. 
 
 became the manual and repertory, not for canonists only 
 but for the scholastic theologians, who for the most part 
 derived all their knowledge of the Fathers and canons Trom 
 it. No book has ever come near it in its influence in the 
 Church, although there is scarcely another so crammed 
 full of gross errors, both intentional and unintentional. 
 All the fabrications — the rich harvest of three centuries — 
 Gratian inserted in good faith into his collection ; but he 
 also added, knowingly and deliberately, a number of fresh 
 corruptions, all in the spirit and interest of the Papal 
 system." (Janus). 
 
 Gratian interpolated without scruple, in order to for- 
 ward the grand national scheme of making the whole 
 Christian world in a certain sense the domain of the 
 Italian clergy through the Papacy. By falsifying a 
 canon, he makes Gregory the Great order that the 
 Church should protect homicides and murderers (Cans. 
 72, 134). And he takes great pains to inculcate in a long 
 series of canons that it is lawful — nay, a duty — to con- 
 strain men to goodness, and therefore to faith, by all 
 means of physical compulsion, and particularly to torture 
 and execute heretics, and to confiscate their property. 
 This notion took full possession of the mind of Innocent 
 III. (1198-1218), the most powerful of the Popes, who 
 worked out to completion the theories of Papal monarchy 
 which others had propounded. He maintained that the 
 Pope is God's lociim tenens on earth, set to watch over 
 the social, political and religious condition of mankind, 
 like a Divine Providence, fis chief overseer and lord, who 
 must put down all opposition. He wished to make Deu- 
 teronomy a code of laws for Christians, that he might get^ 
 
THE PAPAL SOVEREIGNTY. 
 
 87 
 
 all 
 
 Bible authority for his doctrine of Papal power over life 
 and death ; and so he said that as Deuteronomy meant 
 the second book of the law, it must bind the Christian 
 Church which was the second Church. Yet to accomplish 
 his purpose the words had to be altered. It is there said 
 (Deut. xvii., 12) that if any man will not hearken unto the 
 priest (the vulgate has, I believe, High Priest) and to the 
 judge, even that man shall le. Innocent, by a slight 
 interpolation, made this into a statement that whoever 
 does not submit to the decision of the High Priest (whose 
 place the Pope occupies under the new covenant), is to be 
 sentenced by the judge to execution (Deer, per venerabilem, 
 4-17). 
 
 Leo X. quoted the passage with the same corruption to 
 prove that whoever disobeyed the Pope must be put to 
 death. This same Innocent III. wrote to the Patriarch of 
 Constantinople, thatChrist has committed the whole world 
 to the government of the Popes, and he gives as a conclu- 
 sive evidence of this that Peter once walked on the sea — 
 the sea signifying the nations — whence it is clear that his 
 successors are entitled to rule the nations (Innoc. III., lib. 
 ii., 209). This Pope taught that the Papal power is to the 
 royal and imperial as the sun to the moon, which last has 
 only a borrowed light ; or, as the soul to the body, which 
 last exists not for itself but only to be the slave of the 
 soul ; and the two swords are a symbol of the ecclesiastical 
 and secular powers, which both belong to the Pope, but 
 he wields one himself and entrusts the other to princes to 
 use at his behest and in the service of the Church. Gre- 
 gory IX. went still further in the assertion of absolute 
 domination over the State, and maintained that the Pope 
 is lord of the whole world, things as well as persons. 
 
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 THE PAPAL SOVEREIGNTY. 
 
 
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 But what sort of world, you ask, was it on which such 
 barefaced fabrications could be palmed off', and in which 
 such monstrous claims could be promulgated and accepted 
 and acted on ? And the answer is that it was a wild world, 
 a world of excessive ignorance and darkness and confusion 
 and strife. We can, I apprehend, form but a faint idea of 
 the utter chaos that followed the break-up of the Western 
 empire, when the old civilization was swept away and the 
 old Christianity trampled down under the feet of the in- 
 vading heathen hordes. The same state of things followed 
 tlie break-up of the empire of Clovis, Charlemagne and 
 Charles the Fat. A long period of the wildest chaos suc- 
 ceeded each. There was really no stable, settled order of 
 things in the Western empire till the eleventh century ; 
 and the ignorance that prevailed during those centuries, 
 in which the half-civilized and not half-instructed hordes 
 were being gathered by whole tribes and nations into the 
 Christian Church, made it an easy matter to palm off any 
 fcibrications that might be offered them. They had no 
 means of protecting themselves ; they could know nothing 
 about the matter except what they were told by their 
 teachers. It was an ignorant and uncritical age, and so 
 thoroughly had these forgeries penetiated the literature 
 and belief of those times that not only kings and princes 
 and ecclesiastics were misled, but the very foremost theo- 
 logian of these centuries, Thomas Aquinas, was wholly 
 deceived. He accepted in good faith not only the Isido- 
 rian, but all the forgeries of the canonists and Popes that 
 were put forth in support of the Papal monarchy, and 
 made them th(^ basis of his practical teaching. 
 
 But in addition to the ignorance and credulity of the 
 
 i I 
 
THE PAPAL SOVEIIKIGNIT. 
 
 89 
 
 the 
 
 age, there were many cause.s which contributed to the .suc- 
 cess of these Papal designs. The Popes themselves were 
 consumed with such overweening ambition and such a 
 devouring greed for worldly wealth and power, that they 
 were ever ready to take advantage of the crimes and mis- 
 fortunes of princes,to strike the basest bargains with tliem, 
 and to sacrifice every spiritual interest if ihoy might 
 thereby promote their own wealth and power. Pepin wjis 
 encouraged by the Pope in his contemplated rebellion, on 
 the undei'standing that he would revive the forged dona- 
 tion of Constantine and found the States of the Church. 
 Charlemagne was crowned Emperor of the West, on the 
 understanding; that he would renew and extend the irift 
 of Pepin. A similar bargain was struck with Louis the 
 Pious, 817, and with the Countess Matilda, 1079. Gregory 
 \MI. sui)ported the pretender Rudolph, 1081, only after 
 he had extorted an oath from him to support the claims of 
 the Church. When King Arnulf, to whom the Bishops of 
 Germany had bound themselves, desired to obtain the 
 Imperial Crown, he was given to understand that he could 
 onl} secure the support of the Pope, which was necessary 
 to his success, by compelling the bishops and clergy to 
 sid)mit to what they now regarded as the intolerable, but, 
 as they inferred from the decretals, the divinely-imposed 
 yoke of Rome. William the Conqueror obtained the sanc- 
 tion and blessing of the Pope for himself and his ruthless 
 array of vagabonds and outlaws in their contemplated 
 invasion of robbery and spoliation on the distinct agree- 
 ment that he would punish the Saxons for their resistance 
 to papal claims, and force the English Church into subjec- 
 tion to the Papal throne. • 
 
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90 
 
 THE PAPAL SOVEREIGNTf. 
 
 II; 
 
 You know how concessions were wrung from Henry 
 II., John, and Henry IV. And these are only a few in- 
 stances of the wa}^ in which this Papal greed of empire 
 was pursued and pressed, by taking advange of every 
 political exigency. The Crusaders and the Military Temp- 
 lars, who regarded themselves as the legions of the Su- 
 preme Pontiff, contribut3d greatly to the growth of this 
 power. But the most potent instruments for the exten- 
 sion of the Papal claims were the new religious orders of 
 Mendicants, which sprung up at the end of the twelfth 
 century, and which swarmed over the whole Christian 
 world — Franciscans, Dominicans, Augustinians and Car- 
 melites, and were the strongest pillars and support of this 
 monarchy. They were the third great lever whereby the 
 Old Church constitution and system were undermined and 
 destroyed. They were completely under the control of the 
 Popes. They acted everywhere as the agents and instru- 
 ments of the Papacy. They were wholly independent of 
 the bishops ; they were invested with plenary power to 
 encroach on the rights of parish priests ; they wer< • em- 
 powered to set up their own churches wherever they 
 pleased ; and so they laboured for the honour and great- 
 ness of their Order, and for the Papal authority on which 
 their prerogatives rested. That authority was literally 
 doubled through their instrumentality. They became 
 masters of literature, of the pulpit, and of the university 
 chairs ; they travelled about as Papal tax-gaiiierers and 
 preachers of indulgences, with p' ^.nary power to inflict 
 excommunication on whomsoever they would. And thus 
 the campaign organized at Rome was carried into every 
 village and every parish in western Europe, 
 
THE PAPAL SOVERKIQNTY. 
 
 91 
 
 The parish clergy generally succumbed to the mendi- 
 cants, though there were long and bitter contests. The 
 bishops, too, though they were at first a)l but unanimously 
 opposed to the new Papal autocracy — for they saw tliat 
 its success would rob them of their independence and 
 make them mere puppets in the hand of the Supreme 
 Pontiff — felt now, their own impotence against this 
 new power of these monks, strengthened by the terrors of 
 the Inouisition ; and they had, liowever indignantly, to 
 bend under the yoke that was now laid on their necks. 
 
 In order, however, more completely to subvert the an- 
 cient constitution of the Church and the regular adminis- 
 tration of dioceses by bishops. Papal legates were from 
 Hildebrand's time appointed. Sometimes they rectiived 
 a general commission to visit churches ; sometimes they 
 were appointed for a special emergency ; but they were 
 always invested with unlimited powers, and were expected 
 to bring back considerable sums of money over the Alps. 
 They traversed different countries surrounded by a troop 
 of greedy Italians ; and, armed against opposition by ban 
 and interdict, they held forced synods, the decrees of 
 which they dictated themselves. With this irregular 
 jurisdiction of legates there grew up a system of Papal 
 dispensation and exemption from e[)iscopal control ; but 
 every exempted corporation or monastery had to pay a 
 yearly tribute to the Sae of Rome, whose interest it was 
 to thwart and restrain episcopal authority whenever it 
 tried to act. And so the bishops, in constant danger of 
 incurring suspension or excommunication, or of being 
 cited to Rome for violating some Papal privilege, gave 
 up all idea of any earnest administration of their dio- 
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 And as bishops and corporations were in mutual hos- 
 tility, so the parochial clergy found opponents and dan- 
 gerous rivals in the richly-privileged mendicant orders, 
 veho were unceasing in their attempts to appropriate the 
 more remunerative functions of the priesthood, and to de- 
 coy the people from the parish churches into their own. 
 And thus anarchy in dioceses and wild demoralization of 
 the clergy reached a point one cannot read of in contem- 
 porary writers without horror. When appeals came to 
 Rome, as they unceasingly did, on disputed presentations 
 to benefices, or episcopal elections, the question was gene- 
 rally decided in favour of the claimant who had the long- 
 est purse, though the Popes often took occasion to oust 
 both the claimants and to appoint a third person who had 
 outbidden them both. Abbot Conrad, of Leichtenav, 
 says : " There is no bishopric or spiritual dignity or parish 
 that is not made the subject of a process at Rome ; and 
 woe to him who comes empty-handed ! Rejoice, mother 
 Rome, at the crimes of thy sons, for they are thy gain. To 
 thee flows all the gold and silver. Thou art become mis- 
 tress of the world through the badnefis, not the piety, of 
 mankind." (Chron. p. 321.) 
 
 Most elections, as the result of tlie new Papal enact- 
 ments, came to be disputed ; and thus a vast number of 
 bishops and others were drawn to Rome and detained 
 there for years by processes spun out intermina.bly, until 
 they either died off in that unhealthy city or carried 
 home with them nothing but debts, disease, and a vivid 
 impression of the dominant conuption. And then the 
 Popes claimed the right to give away all benefices vacated 
 either by death or resignation at Rome. \ 
 
THE PAPAL SOVEREIGNTY. 
 
 93 
 
 They began their interference in foreign churches by 
 letters of commendation begging appointments from kings 
 or bishops for their own favourites, but without specify- 
 ing any particular benefice. So it was still in the 12th 
 century. But before long these recommendations took 
 the form of mandates, commanding the appointment of 
 Italians, nephews, favourites, whom they wished for one 
 reason or another to provide for, enrich or indemnify 
 in foreign countries. Cardxral TTicholas Tudeschi says 
 that " church dignities were so loaded with excessive im- 
 posts and extortions that they were always subject t« 
 debts, and nothing of their revenues was available for re- 
 ligious purposes." Cardinal Zabarella says : " So com- 
 pletcjly has the Pope destroyed all rights of all lesser 
 churches, that their bishops are as good as non-existent." 
 And Chancellor Gerson says : " In consequence of the 
 greed and lust of power of the Popes, the authority of 
 bishops and inferior church officers is completely done 
 away with, so that they look like mere pictures in the 
 Church, and are almost superfluous." The theory which 
 was finally maintained by the Popes was that by virtue 
 of the sovereign power and absolute authority belonging 
 to the Vicar of Christ, all benefices of every sort apper- 
 tained to the chair of St. Peter. 
 
 It is needless to say that this pontifical view was never 
 accepted in England either by clergy or laity. There had 
 always been abundant, spirited protests against it, such as 
 those of Archbishop Rich, Bishop Grosseteste, etc. There 
 had been special Acts of Convocation and of Parliament 
 passed to prohibit it, such as the Constitution of Claren- 
 don, the three Statutes of Pro visors, etc. Nevertheles.*^, 
 
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 94 
 
 THE PAPAL SOVEREIGNTY. 
 
 the Popes continued to sell English benefices and sees, 
 to draw a large part of their revenne from this abuse. 
 The mischief which was thus produced is graphically set 
 out in Gascoigne's Theological Dictionaiy, published about 
 1450. Gascoigne was a most devoted son of the Church, 
 and accepted without a suspicion of its being a mistake 
 the prevalent belief of his time, in the Divine origin of 
 the firmly- established Papal sovereignty. He complains 
 bitterly that the Popes used to sell English benefices and 
 English sees, and to draw a large part of t'neir revenue 
 from this abuse. " I know it," he writes, " to be a thing 
 commonly practised in England, that great and wealthy 
 persons, never elected to any dignity in the Church, ob- 
 tain from the King pei'mission to accept a Papal provision 
 of some dignity, and so by means of large sums of money 
 sent to Rome, and by the Pope's provisions, become 
 bishops. In the same way others get to be deans of 
 Cathedrals, Rome has been the principal wild boar to lay 
 waste the vineyard of the Church, by reserving to itself 
 the election of bishops, so as not to give the a})pointment 
 to any save they first pay the annates, that is the first, 
 sometimes the first three, years' income of their sees to 
 the Pope. She has also destroyed the vineyards of the 
 Church of God by invalidating the election of all bishops 
 in England, and by promoting evil persons by agreement 
 with the King, and by decreeing that all elections of 
 bishops pertain to the apostolic chamber — that is, the 
 Pope and the Cardinals — and by calling none a Bishop 
 unless he be chosen by the Cardinals, and first pay a 
 thousand marks in gifts to Roman courtiers." " Every- 
 where," he says, " sons of Belial are appointed to churches 
 
THE PAPAL SOVRREIGNTY. 
 
 95 
 
 and great offices," being intruded by threats, by gifts, or 
 by carnal favouritism. The foulest crimes are perpetrated 
 and winked at." There is hardly a gleam of light in the 
 picture which this contemporary and friendly historian 
 draws of the condition of the Church. All is confusion, 
 greed, indolence, selfishness, and licentiousness. 
 
 Thus, by the use of abundant forgeries, which were 
 made the basis of all law and teaching, and were wrought 
 into the popular mind and belief of the Western Church, 
 by taking advantage of every political exigency to bribe 
 or browbeat kings and princes, by the sentiments created 
 by Crusaders and Knights Templar, by the instrumen- 
 tality of the mendicant orders and Papal legates, and last, 
 but not least, by the unmeasured employment from the 
 middle of the eleventh century of that most inhuman, 
 most fiendish invention, the Inquisition; thus was the 
 ancient constitution and order of the Church overthrown. 
 Thus was Papal Imperialism established. Thus was it 
 obtruded upon one after another of the nations of the 
 Western Empire. 
 
 In the great churches of the Eastern Empire it never 
 gained any foothold or recognition, except that it 
 was accepted for a few months near the end of the 
 thirteenth century, when the Greek Church, deceived by 
 a forgery only second to that of the false decretals, of a 
 spurious catena of Greek councils and fathers supporting 
 the claim of the Pope to be the infallible teacher of the 
 whole world and the absolute monarch of the Church. 
 But the Armenian Church, the most ancient of the na- 
 tional churches founded beyond the limits of the Empire, 
 the great Syro-Persian Church of the early and middle 
 
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 96 
 
 THE PAPAL SOVEREIGNTY. 
 
 ages, the Ethiopian and Abyssinian Churches, the Greek 
 Church clown to cur own day, the African for five cen- 
 turies, and, in the west, the Scoto-Irish and ancient Bri- 
 tish Churches, remained for centuries autonomous and 
 under no sort of subjection to Rome. 
 
 Do we wonder that a usurpation which had thus estab- 
 lished itself by falsehood, injustice and cruelty imparal- 
 leled in the annals of men, should have been felt even by 
 the men whom it deceived and enslaved to be an intoler- 
 able bondage, and that, in the language of the author of 
 Janus, " for four centuries from all nations and in all 
 tongues were thousandfold accusations raised against the 
 ambition, tyranny and greed of the Popes, their profana- 
 tion of holy things, and their making all the nations of 
 Christendom the prey of their rapacity." And what is 
 still more surprising, that in all this long period no one 
 attempted to refute these charges, or to represent them as 
 calumnies or even as exaggerations. Do we wonder that, 
 in the judgment- of Dr. Dollinger, the greatest ecclesiasti- 
 cal historian of this age, a reformation of these monstrous 
 abuses could not have been much longer delaj^ed ? Do 
 we doubt that God did avenge His own elect in whom His 
 Spirit dwells : First, by withdrawing His Spirit almost 
 visibly fi-om those who arrogantly claimed to be the only 
 instruments of His inspiring light, and by allowing a long 
 succession of men of such criminal and monstrous charac- 
 ter to obti'ude themselves into the infallible chair that 
 none who were not wilfully blind could fad to see that 
 these were not, and could not be, the divinely appointed 
 channel for making known the divine will and interpret- 
 tng the divine councils. And then, secondly, by allowing 
 
THE PAPAL SOVEREIGNTY. 
 
 97 
 
 such bewildering anarchy, such wild demoralization, to 
 follow the triunj|)h and completed establishment oi that 
 Papal autocracy which claimed divine authority, that the 
 most ignorant and enslaved of men could not fail to see 
 that this usurping power was the enemy alike ot God and 
 of men ? " 
 
 ; "f 
 
 
 ' 3 
 
5-'! 
 
 ;, 
 
 
 LECTURE VI. 
 
 THE INQUISITION. 
 
 my soul, come not thou into their secret, unto their assembly ; 
 mine honour, be riot thou united. — Gen. xlix. 6. 
 
 I HAD intended to pass this truly horrible subject over 
 with the mere reference contained in my last lecture. 
 But further consideration of the important part it played 
 in riveting the chains of the Papacy upon western Europe, 
 convinces me that it cannot be left out of a consideration 
 of the means by which the ancient Order and independ- 
 ence of the national and provincial Churches were over- 
 thrown, and this terrible autocracy over kings and people 
 established. 
 
 ' The Inquisition, usually spoken of in the language of 
 the times as " The Holy Inquisition," or " The Holy 
 Office," was a separate ecclesiastical tribunal, which was 
 set up by the Pope at the suggestion of St. Dominic, the 
 founder of the Dominican Friars for the detection, appre- 
 hension, trial and punishment of heretics. It was first 
 formally established in the year 1209, at the Council of 
 Avignon, though it had been in practical operation for 
 
THE INQUISITION. 
 
 99 
 
 twenty years before this date. Pope Innocent III. decreed 
 on his own authority that every heretic should be seized 
 instantly and summarily delivered to the Secular Court to 
 be punished according to law ; all his property to be for- 
 feited ; one-third to be given to the informer, one-third to 
 the court that judged him, and one- third to public 
 works ; his houtie to be demolished, and his friends fined 
 in one-fourth of their property for the benefit of the 
 State. The accused had no right of appeal. No judge, 
 advocate, or notary was allowed to give them any aid 
 under peril of the loss of his office ; and the clergy were 
 forbidden to minister to them. This was the first rough 
 draft of the Inquisitorial Court. It was afterwards 
 greatly modified in the interests of the Papacy. It was 
 not finally abolished in Rome till the year 1849. 
 
 For five hundred years it filled Western Europe with 
 torture, and terror, and groans, and tearg, and blood. No 
 one whose information has been derived from the ordinary 
 channels of history, and who has not made this subject a 
 special study, can have any idea of the terrors, the in- 
 justice, the cruelty and fiendish barbarity of the Inqui- 
 sition. 
 
 The Emperors, from the time of Constantine, had taken 
 upon themselves to enforce upon their subjects the faith 
 which they themselves professed. But the orthodox rulers 
 had distinguished between heresies, and had only inflicted 
 severe penalties on those whose principles led to moral 
 enormities. But that distinction was given up after the 
 tleath of Pope Lucius III. 1184, and the view of the anci- 
 ent church on the treatment of the heterodox was com- 
 pletely changed. She had, it is true, often criminally 
 
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 I > 
 
100 
 
 THE INQUISITION. 
 
 li 
 
 ■ ' », ■' 
 
 i*i . 
 
 encouraged tl>o proceedings of the secular arm in enforcing 
 her faith upon those who rejected it. She had acquiesced 
 in the infliction of unjustifiable cruelties upon those whom 
 the kings undertooVto punish for immoral principles or 
 practices. But she had not constituted herself a court for 
 their detection and apprehension. She had not taken 
 upon herself to adjudge them to intolerable tortures and 
 death. She had not al)olished the ancient distinc- 
 tion between mere errors of judgment and deliberate 
 heresies*. But now all was changed. The ruling 
 principle of the Papacy from tliis time forth was that 
 those are heretics who believe otherwise than the Roman 
 Church V)elieves, and also those who doubt or dispute the" 
 supreme power of the Pope, in temporal as well as spiri- 
 tual matters. Every departure therefore from the teach- 
 ing of the Roman Church, and every important opposition 
 to any ecclesiastical ordinance, must be punished with 
 death, and the most cruel of deaths — by fire. Complete 
 apostacy from the Christian faith, or a mere difference of 
 opinion on some minor points of order, were all the same ; 
 either, according to the new definitions, was heresy, and 
 was to be punished with death. Innocent III. (Concil. ed- 
 Labbe xi. 152) declared the mere refusal to swear, and the 
 opinion that oaths were unlawful, a heresy worthy of 
 death, and he directed that whoever differed in any res- 
 pect from the common way of life of the multitude of 
 Roman Catholics, should be treated as a heretic. 
 
 * "In the .ancient Church when a bishop had become implicated in the 
 capital punishment of a heretic only as accuser, he was separated from the 
 connuiniion cf his brethren as Idacius and Ithauius were by St. Martin and 
 St. Ambrose in 385." 
 
THE INQUISITION. 
 
 101 
 
 The Inquisition was introduced to enforee these piin- 
 ciples — to make the Papal system so irrcsisitble as to 
 impede any disclosures of the rottenness of its founda- 
 tions, and to enforce its claims upon tlie whole ('hurch. 
 
 The res])onsil)ility both of the initiation and carry in<^^ on 
 of this terrible system rests upon the Popes alone. The new 
 theory of the autocratic power of the Papacy needed 
 some all -pervading agency — everywhere active, but no- 
 where conspicuous — that should subdue each opponent as 
 he arose, strike dread into every soul, and put every com- 
 plaining voice to silence, either in death or in a dungeon. 
 And so, it was the Popes who began by compelling bishops 
 and priests to condemn, those whom they now regarded as 
 heterodox, to torture, confiscation of goods, imprisonment 
 and death, and to enforce the execution of these sentences 
 upon the civil authorities under pain of excommunication. 
 
 There was nothing in the literature of the time to pave 
 the way for it. And it was not until it had been 
 systematized and carried out in many places that the 
 schoolmen undertook its justification. Thomas Aquinas 
 is its great defender. 
 
 When this tribunal was first established it was not in- 
 tended that it should exceed the powers of punishment 
 which had been for some time vested in the bishops. 
 But in the hands of the Dominicans, to whom the Popes 
 handed over its whole management, subject only to their 
 approval, it soon manifested an independence and 
 exercised an influence which were surprising. To dis- 
 arm the bishops who were jealous at this new en- 
 croachment on their powers, the Popes ordered that 
 they and the inquisitors should act jointly ; but very 
 
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 1 
 
102 
 
 THK INQUISITION. 
 
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 4 
 
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 soon, with tlic connivance of the Popes, the bishops were 
 sot aside, and the inquisitors acted independently of them. 
 Then the secular powers were jealous because the property 
 of criminals was formerly forfeited to the State, whereas 
 now it would go directly to the Papal treasury. Tc avoid 
 this difficulty the Popes decreed that the inquisitors 
 should condemn, that the magistrate should execute the 
 sentence, and that one-third of the property of the accused 
 should be appropriated by the State, and that the other 
 two-thirds should be e(|ually divided between the inquis- 
 itors and the Pope. So that each of the parties concerned 
 in conducting the trial had a direct and large pecuniary 
 interest in securing the condeumation of the accused. 
 
 It is a terrible thing to say, but this conclusion is forced 
 upon the student of the history of this dread tribunal 
 that, whatever may have been its object at its first estab- 
 lishment, it was very soon transformed into a vast organ- 
 ized system of Tiiurder, carried on mainly for the sake of 
 plunder, under the sanction and direction of the Papal 
 court. The pontiffs took care to urge kings and princes to 
 support, with the aid of their secular power, their emissaries 
 in all their endeavours to extirpate heresy, and so well were 
 their wishes responded to, that in a short time, no one, even 
 of the most unblemished character and the greatest piety, 
 could consider himself safe froir being cruelly put to 
 death, if he should hr ppen not to have secured the favour 
 of the inquisitors. 
 
 From the year 1200 to 1500 there are a long series of 
 Papal ordinances on the Inquisition, of ever-increasing 
 severity and cruelty ; their whole policy towards what 
 they call heresy runs on without a break. Every Pope 
 
!«)! 
 
 what 
 Pope 
 
 THE INQUISITION. 
 
 103 
 
 confirms and improves upon tho rlecreos of his predecessor. 
 All is directed towards tho one end, of uprooting every 
 difference of belief. And very soon the princip?'; came to 
 be openly asserted that the mere thought of heresy, with- 
 out having betrayed itself by any outward sign, was 
 penal. 
 
 Nothing but the absolute dictation of the Popes and the 
 conviction of their infallibility in all questions of religion 
 and morals, which the forged decretals had embedded in 
 the mind of Western Europe, could have made the Chris- 
 tian world, even of that day, silently, though sullenly, 
 admit the code of the Inquisition — a code which contra- 
 dicted the simplest principles of Christian justice and love 
 to our neighbours, and which would have been rejected 
 with universal horror by the ancient Catholic Church. 
 
 Besides the open profession of known heretical opinions 
 there were sixteen offences enumerated which caused the 
 persons guilty of them to be suspected of heresy and 
 made them liable to the punishme*^ t of the Holy Office. 
 These were certain kinds of blasphemy, sorcery and 
 divination, the invocation of demons, to renuiin a year or 
 longer under excommunication without asking for abso- 
 lution, or performing the penance which had been im- 
 posed, schisms, favouring or concealing heretics, refusing 
 to take the oath to drive heretics from their estates, 
 the neglect of governors and kings to do the bidding of 
 the Inquisition, the refusal to repeal statutes or decrees con- 
 trary to the measures of the Holy Office, for lawyers or 
 other persons to assist heretics with their advice, or to 
 conceal papers which would lead to their conviction, to 
 give Christian burial to heretics, to refuse to take the oath 
 
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 THE INQUISITION. 
 
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 in the trial of lieretics ; in addition to these were de- 
 ceased persons, who had been denounced as heretics and 
 concerning whom the Popes had decreed that their bodies 
 should be disinterred and burned, their property confis- 
 cated and their memory pronounced infamous, lastly 
 Jews and Moors if they tried in any way to convert Cath- 
 olics to their Faith. 
 
 When an int^uisitor in his judicial rounds arrived in a 
 town, he called upon the magistrate to put in force all the 
 laws against heretics. He then announced that all who 
 should voluntarily confess should receive absolution, and 
 be subjected only to slight penances, but that those who 
 should be denounced should be proceeded against with 
 severity. 
 
 After a brief interval the informers were summoned, 
 and proceedings were begun by a denunciation, or direct 
 charge of heresy, made by some of these, or by informa- 
 tion wrung from a prisoner under torture. Anonymous 
 denunciations were received without scruple, and were 
 acted on in the same manner as those given under the 
 sanction of a name ; and even the depositions of those 
 refused a hearing in all other trials, either from personal 
 enmity to the accused, or on account of public infamy, 
 such as perjurers, panderers, and malefactors were admit- 
 ted. It is needless to point out how this enabled those 
 bearing a grudge to avenge themselves on their enemies 
 in a most dastardly manner. 
 
 Many denunications were effected through confessors, 
 who imposed it as a duty upon their penitents to make 
 known to the Holy Office anything which they had seen 
 or heard that was contrary to the Catholic faith, or to 
 
THE INQUISITION. 
 
 105 
 
 the Inquisition. Absolution was rigidly refused until 
 the denunciation was effected, and it very frequently 
 happened that a wife informed af^ainst her husband, a 
 parent against a child, or a child against a parent. It is 
 related of Blanco White, for instance, that his mother, 
 who was a good Catholic, and was aware that he held 
 opinions, which if known would subject him to the 
 power of the imjuisitors, would not dare to speak to him 
 for days together, lest he should unguardedly give expres- 
 sion to those opinions ; in which case she would, of 
 course, be compelled by her confessor to denounce him to 
 the Holy Office. 
 
 If the inquisitors thought the words or acts warranted 
 enquiry, an inquest was commenced. The persons named in 
 the denunciation as able to give testimony were summoned. 
 Each witness was compelled to swear first that he would 
 not divulge anything which he might see or hear. He 
 was then asked, not concerning the particular case in 
 which he had been summoned, but in general terras, 
 whether he had ever seen or heard anything which was, 
 or appeared to be contrary to the Catholic faith, or the 
 rights of the Inquieition. Being ignorant of the object 
 for which he was called, and knowing that he could only 
 escape the torture by telling what he did know, he would 
 generally divulge circumstances implicating persons not 
 previously denounced. The inquisitors would then art- 
 fully set to work to weave a web of evidence that would 
 lead to the conviction of those thus named. They would 
 then draw out of the witnesses all they knew of the case 
 in which they had been called, and as they did not know 
 for what purpose they were required, nor even whether 
 
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 THE INQUISITION. 
 
 they were to be treated as witnesses, or as accused men, 
 they were so terrified as to be altogether unmanned, and 
 often said things, and signed declarations which went far 
 beyond their knowledge or belief. The accused were never 
 confronted by the witnesses. They had no opportunity 
 of questioning them, or even of knowing wno they were. 
 In cases where three persons conspired against the 
 accused, he was beyond all chance of escape, for the 
 accuser's evidence, and the concurring testimony of two 
 witnesses were enough to convict him. And, indeed, so 
 artfully were persons treated, and so impenetrable was 
 the secrecy in which inquisitor-; involved evidences and 
 witnesses alike, that it was almost a miracle if any per- 
 son who was once accused established his innocence 
 against such odds. Only about one in 2,000 did escape. 
 
 If the evidence was thought sutficiently strong it was 
 submitted to appointed theologians, who had to determine 
 whether the accused were guilty of heresy or only 
 suspected of heresy; and if suspected, whether the 
 suspicion were light, grave, or violent. Justifiers, as 
 they were called, were often so protoundly ignorant of 
 systerpatic theology that they not unfrequently con- 
 demned, as heretical, the dogmas taught by the most 
 eminent Roman Catholic theologians. 
 
 As soon as anyone was arrested, all his property was 
 seized and retained to pay the expenses of his arrest and 
 the cost of his maintenance during his incarceration — if, 
 as rarel}^ happened — he was released, the balance was 
 returned to him ; but if condemned, it was added to the 
 funds of the tribunal. 
 
 Those ai^ainst whom the charge of heresy was preferred 
 were always confined iu a dark dungeon for forty-eight 
 
THE INQUISITION. 
 
 107 
 
 hours without food or drink ; sometimes they were locked 
 up for weeks, sometimes for months, in the secret prisons, 
 without even being informed of the cause of their arrest. 
 These secret prisons, in the early history of the tribunal, 
 were damp, filthy dungeons, unfit for the reception of 
 human beings ; latterly they were of a more wholesome 
 character — small, but light and dry. Yet, with these 
 advantages they were most frightful places of confine- 
 ment. The most profound solitude and silence reigned. 
 None entered within the walls without the certainty 
 either of meeting a disgraceful and horrible death, at the 
 stake, or, if life were spared, of being indelibly stigma- 
 tised and eternally lost in public opinion. The solitude, 
 and the absence of all occupation, the contemplation of a 
 fearful death, and the feeling that the convicted felon 
 or the galley slave would be respected in society in com- 
 parison with him — all these would combine to precipitate 
 the unhappy prisoner into despair too fearful to contem- 
 plate. Instances were by no means rare of men being 
 imprisoned by the Holy Office who, when they entered, 
 were men of strong constitutions and vigorous minds, but 
 who, when they left its dungeons, had feeble bodies 
 and minds entirely broken down by intense mental and 
 bodily sufferings. Many of you will remember in Dickens' 
 pictures from Italy his harrowing description of the 
 inquisitorial prison which he saw in the Pope's palace at 
 Avignon. 
 
 " A few steps," he says, " brought us to the dungeons 
 in which the prisoners of tiie Inquisition were confined 
 for forty-eight hours after their capture, without food or 
 drink, that their constancy might be shaken, even before 
 
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 108 
 
 THE INQUISITION. 
 
 they were confronted with their gloomy judges. The 
 day has not got in there yet. They are still, small ccll«, 
 shut in by four unyielding, close, hard walls ; still pro- 
 foundly dark, still massively doored and walled as of old. 
 On we went into a vaulted chamber, now used as a store- 
 room, once the chapel of the Holy Office. The place 
 where the tribunal sat was plain. The platform might 
 have been removed but yesterday. Conceive the parable 
 of the Good Shepherd having been painted on the wall 
 of one of these Inquisition chambers i But it was, and 
 may be traced there yet. 
 
 " High up in the jealous walls are niches where the 
 faltering replies of the accused were heard and noted 
 down. Many of them had been brought out of the very 
 cell we had just looked into. We had trodden in their 
 very footsteps. Then into a room adjoining — a rugged 
 room, with a funnel-shaped, contracting roof, open at the 
 top to the bright day. The chamber of torture, and the 
 roof was made of that shape to stifle the victim's cries. 
 See the stone trough for the water-torture. Gurgle, swell, 
 bloat, burst, heretic — for the Redeemer's honour. Suck the 
 bloody rag, deep down into your unbelieving body, heretic, 
 at every breath you draw. And know us, for His chosen 
 servants, true believers in the Sermon on the Mount, 
 elect disciples of Him who never did a miracle but to heal ; 
 who never struck a man with palsy, blindness, deafness, 
 dumbness, madness, or any one affection of mankind, and 
 never stretched his blessed hands out but to give relief 
 and ease. There the furnace was. There they made the 
 irons red-hot. Those holes supported the sharp stake on 
 which the tortured persons hung poised, dangling with 
 
THE INQUISITION. 
 
 109 
 
 their whole weight from the roof. A cold air laden with an 
 earthy smell falls upon the face. It comes from a trap- 
 door in the wall. One looks in. Downward to the 
 bottom, upward to the top of a a steep, dark, lofty tower, 
 very dismal, very dark, very cold, the executioner tlung 
 those who were past all further torturing down here. 
 
 " Again, into the chapel of the Holy Office, a little trap 
 door in tiie floor. Behold the oubliettes of the Inqui- 
 sition, subterranean, black, terrible, deadly ; my blood ran 
 cold as I looked down into the vault*? where these forjjot- 
 ten creatures, with recollections of the world outside, of 
 wives, friends, brothers, children — starved to death, and 
 the stones rang with their unavailing groans. But the thrill 
 I felt on seeing the accursed wall below, decayed and 
 broken through, and the sun shining in through its gaping 
 wounds, was like a sense of victory and triumph." 
 
 'Place yourself in imagination beneath the vault of 
 yonder rugged room, picture to yourself the scene, and 
 consider what unguessed-at misery it means. Begin by 
 laying aside the thought of friends, from whom when once 
 a prisoner, you are altogether severed. Not a soul of them 
 will ever see you again, Not one can even conjecture 
 where you are. You have been trapped, it may be, in a 
 lonely street, and brought hither in the dead of night. In 
 another ten minutes you must undergo the question. What 
 answer will you give ? Will you confess to these men 
 after the example of St. Paul : " After the way which ye 
 call heresy, so worship I the God of my fathers." Or will 
 you deny your own convictions, and profess to believe 
 what you do not believe. To do this will secure for ^^ou, 
 at the least an easy death, instead of a death by fire, 
 
If 
 
 no 
 
 THE INQUISITION. 
 
 possibly no more than a short penance, possibly seclusion 
 in some well-known monastery. But if you will denounce 
 your friends and enter the service of 3'^our tormentors as 
 a spy, you will o;ain for yourself, not only life, but much 
 that makes life luxurious, if not splendid. Remember, if 
 you choose against this, you will go down into silence. 
 " No protest of yours, no word nor deed will ever be 
 known ; neither the fact of your death, if you die, nor 
 yet of your existence, if you should continue to live in 
 any other vocation than the abhorred one of being a spy 
 upon your friends." Such was the policy of this accursed 
 tribunal (Jackson on Retribution). Will you not, my 
 brethren, lift up your hearts in thankfulness to God now 
 that he has not subjected you to such an ordeal. 
 
 When the prisoner was brought before his judges, he 
 was not informed of the charges against him, but was ex- 
 horted to speak the truth and confess whatever he had 
 said or done against the Catholic faith or the Inquisition. 
 After three audiences of this kind, the prosecutor or fiscal, 
 as he was called, formulated his charges, and instead of 
 reducing them to proper heads, he multiplied the number 
 of charges, in proportion to the number of witnesses who 
 had testified against him. Thus supposing a certain con- 
 versation to have been reported by five or six witnesses, 
 with the inevitable variations, five or six different accusa- 
 tions, instead of one were framed upon their evidence. 
 These accusations were read at his public punishment in 
 an auto da fe, without any diminution of their number, 
 and the ignorant mob were led to applaud the leniency of 
 the Holy Office, which had awarded so light a punishment 
 to a criminal guilty of such a large number of heinous 
 crimes. 
 
THE INQUISITION. 
 
 Ill 
 
 
 When the farce of these examinations was over, all were 
 alike subjected to torture, whether they had confessed 
 their guilt or denied it. The former was tortured, not for 
 the crime he had confessed, but that he might be com- 
 pelled to confess other crimes of which the Holy Oftice 
 was not cognisant, and those who had either denieil or 
 partially confessed their guilt were tortured, that the 
 former might be compelled to confess something, and the 
 latter to acknowledge more than he h;ul already done. 
 
 This torture was of such a dreadful character, that 
 death often resulted from its infliction, A law was there- 
 fore passed forbidding it to be inflicted more than once, 
 but with their usual fiendish ingenuity the in(|uisitors 
 evaded this law. They had a physician present who 
 informed them when it could no loncjer be continued 
 without dansfer of life, and then the torture was declared 
 to be commenced, but not terminated, and the wretched 
 sufferer was sent back to his dungeon with the comforta- 
 ble assurance that the punishment would be re-inflicted so 
 soon as his frame was capable of bearing it. It very often 
 happened that victims who were wholly innocent of the 
 charge laid against them were simply bullied and tortured 
 into admitting what the inquisitors wished tliem to ad- 
 mit, in order to shorten their pangs. 
 
 That the screams of the prisoners might not be heard, 
 the torture was inflicted in the hall of torture, as Dickens 
 describes it. 
 
 The first torture was that of the pulley. The hands 
 were tied behind the back and a heavy weight attached 
 to the feet ; then the victim was suddenly hoisted to the 
 ceiling by a rope attached to his hands and running 
 
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112 
 
 THE INQUISITION. 
 
 through a pulley. The arms were thus wrenched from 
 their sockets, and while thus sus])ended the prisoner was 
 often whipped ; at other times had a red-hot iron thrust 
 into various parts of his body, and he was coldly admon- 
 ished by the inquisitors to speak the truth. If he refused 
 to confess and his arms had not been dislocated, he was 
 suddenly dropped to within a few feet of the ground and 
 brought up with a jerk which seldom failed to accomplish 
 that result. 
 
 If he still refused to confess he was subjected, as soon 
 as the physician pronounced him strong enough, to the 
 torture of the fire or chafing-dish. The prisoner was placed 
 in iron stocks so that he could not move hand or foot, 
 a chafing-dish full of burning charcoal was brought; his 
 feet, being frequently rubbed with grease, were literally 
 fried. During the process he was exhorted to confess. 
 If by the extremity of pain he promised to do so, the 
 attendants introduced a board between his feet and the 
 fire, and he was required to go on with his confession. If 
 he did not do so the board was withdrawn and the pro- 
 cess went on. 
 
 Another torture was the rack. Though there were 
 several machines bearing that name, the simplest drew 
 the arms in opposite directions till torn from their sockets. 
 
 Another was a trough with rungs across the middle of 
 the victims back, his arms and legs were tied to the sides 
 with ropes. These were to be tightened by turn after turn 
 of sticks till the ropes cut into the flesh, — often to the 
 bones. But as if this diabolical cruelty were not enough, 
 the prisoner's nose was stopped so that he could not breathe 
 through it, and a linen bag was first inserted into his throat 
 
THE INQUISITION. 
 
 113 
 
 and water poured in. In his desperate efforts to draw 
 breath the prisoner often burst a blood vessel and died un- 
 der the infliction. If the prisoner could bear it, cords were 
 tied to his toes, and he was strung up to the ceiling till 
 he fainted. The tortures varied, but were of every con- 
 ceivable description that fiendish cruelty could invent. 
 Women, who were frecjuently the victims of the Holy 
 Office, were treated in the most immodest and brutal 
 manner. 
 
 Upon the evidence thus obtained the charges were 
 formulated. The accused, as soon as he was able to ap- 
 pear, was brought before his judges. The charges were 
 read over, one by one, and to each he was required to 
 give an immediate answer. This was intended most un- 
 fairly to entrap him into statements and admissions which 
 would make it impossible for him to defend himself 
 against the charges yet to be made, of which he was in 
 utter ignorance. All means of legal protection were with- 
 held from him ; there was no right of appeal and no legal 
 adviser allowed him. Any lawyer who undertook his de- 
 fence would have been himself excommunicated and sum- 
 moned before the tribunal. 
 
 Those acquitted, averaging about one in 2,000 of the 
 accused, were allowed to return to their homes and fami- 
 lies with certificates of absolution ; but no reparation was 
 made for the loss of health, honour, or property, nor were 
 the names of false witnesses who had [)rocured their de- 
 nunciation given up. The rest were condemned either to 
 be reconciled, after appearing in the auto da fe, and ful- 
 filling their penance, which meant often years of imprison- 
 ment in a dungeon, or as a galley slave, or they were 
 burnt to ashes at the stake. 
 
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 THE INQUISITION. 
 
 When sentence had once heen pronounced no one could 
 plead or su implicate on behalf of the heretic. Breach of 
 this .h>\v, even wlu'n tlie petitioner was a wife pleading for 
 her husband, or a parent for his child, involved the sup- 
 plicant in the guilt of the accused. 
 
 This devilish enactment conies from the brain of the 
 canonized monster. Pope Pius V. 
 
 The inquisitor was forbidden to show any pity. Tor- 
 ture in its most terrible form was the usual way of ex- 
 torting confession. No recantation or confession of ortho- 
 doxy could save the accused ; he was allowed confes- 
 sion, absolution, and communion, and his profession of re- 
 pentance was accepted in foro sacrament I, but he was 
 told at the same time that it would not be accepted judici- 
 ally, and he must die if he were a relapsed heretic. Lastly, 
 to fill up the measure of inic^uity, his innocent family was 
 deprived of its property Vty legal confiscation. Life only, 
 said Innocent IIL, was to be left to the sons of mis- 
 believers, and that only as an act of mercy. They were 
 therefore made incapable of all civil offices and dignities. 
 The pretext that was put forth for the formal 
 establishment of the Inquisition was that it was needed 
 to uproot and exterminate the fugitive Waldenses and 
 Albigenses who, after their land had been desolated by 
 the crusaders the Popes sent against them, were hunted 
 like wild beasts from their own countrv, and sought to 
 hide themselves in Northern Italy, Switzerland, Spain, 
 Venice and Hungary. 
 
 One cannot study their history without feeling that 
 their chief offence was that they refused to accept the 
 new doctrine about the Pope's supremacy. Tens of thou- 
 
THE INQUISITION. 
 
 115 
 
 sands of them were seized and subjected to the terrible 
 tortures and death of the Inquisition. 
 
 That we may form some idea of the terrible work of 
 this tribunal, let me mention a few facts. In the first 
 eighteen years of the S{)anish Inciuisition under Tor- 
 quamada 10,220 persons were burnt, and 07,321 impris- 
 oned, banished and reduced to want. During the rule 
 of one, Chief Inquisitor Diaz, 38,440 persons were con- 
 demned by it in Spain alone, 2,598 of them were burnt. 
 During the brief rule of his mild successor, Cisneros, 
 Llorente estimates the number of victims at 3,504 burnt, 
 and 48,050 condemned to various other punishments. 
 Pope Adrian VI. was In(|uisitor General of Spain for 
 five years before he became Pope, and during that time 
 the number of those condemned was 28,220, of whom 
 1,344 were burnt. He was succeeded by Marquinez, under 
 whom 15,625 persons were condemned, of whom 2,250 
 were burnt. And so it went on century after century for 
 five hundred years. And this, remember, only represents 
 the havoc wrought in the one kingdom of Spain. The 
 operations of the Inquisition were no doubt carried on in 
 that land in the most .systematic and wholesale manner. 
 But its iron grasp was felt in every corner of the Western 
 Empire. In Italy and Venice, and France, and Germany, 
 and E norland, in Portuoral and the Netherlands. In Mexi- 
 CO, in South America it rioted with unrestrained license. 
 In India, China and Japan tens of thousands of victims, 
 men, women and children, were doomed to infamy and 
 death by this merciless tribunal. It bathed the kingdom 
 of Poland in flames and blood. The Inquisition estab- 
 lished by the Emperor Charles V. in the Netherlands, for 
 
 ■■fli 
 .1 
 
 
116 
 
 THE INQUISITION. 
 
 11 I 
 
 m r 
 
 
 the extirpation of the followers of Luther, burnt more 
 than fifty thousand victims in that one small kingdom 
 before this j^reat king, in sheer disgust, flung off his im- 
 perial crown, and fled to hide himself from men in the 
 solitude of St. Just. Our own Wm. Tindale, one of the 
 early translators of the Bible into English, who had fled 
 to the Netherlands for protection, was one of this num- 
 ber. Motley (Revolt of the Netherlands) estimates that 
 probably not less than 100,000 victims of the Inquisition 
 were burnt, strangled or buried alive during this reign, 
 and this before Philip the Second began his fiercer and 
 more sweeping measures. Pope Pius V. not only plotted 
 with RudolH the assassination of Queen Elizabeth, but 
 sent the consecrated hat and sword of honour to the 
 monster Duke of Alva, the instrument of that tierceness, 
 and as a reward for his savage cruelties in the Low 
 Countries. 
 
 Dr. Dollinger says that the Reformation movement 
 swept at least two-thirds of the entire population of Ger- 
 many, France, Austria, and Italy out of the Roman obe- 
 dience — and that it was reduced to its present diminished 
 proportions largely by the wild extravagances of many 
 of its leaders — but largely, also, by the religious wars 
 which the Popes provoked, and by the merciless exercise 
 of this dread tribunal. The first wholesale victims of 
 the Inquisition were the Waldenses and Albigenses. The 
 confiscation of their lands and goods gave the inquisitors 
 their first taste of plunder. Very soon measures were 
 devised for bringing the Jews, who were the wealthy 
 business men of that time, under the grasp of the Holy 
 Office. First they were compelled to choose between 
 
THE INQUISITION. 
 
 117 
 
 i 
 
 accepting Christian baptism or banishment and confisca- 
 tion of goods. Many, to save their homes and fortunes, 
 professed to be converted. They then became subject to 
 suspicion of heresy as Catholic Christians. No profession 
 or protestation could save them. They wore hunted and 
 imprisoned by thousands, their goods being invariably 
 confiscated. They supplied for a long time a rich mine 
 for the inquisitors to work. 
 
 When they were exhausted and well nigh extermin- 
 ated, the Moors, who had lived in Spain for seven 
 hundred years, and wore the most intelUectual, learned, 
 scientific, and successful citizens of the kingdom, were 
 subjected to the same treatment as the Jews had been, 
 imtil after years of merciless persecution the whole 
 Moorish population were, by the machinations of the 
 Chief Inquisitor, expelled and deported from Spain to 
 Africa. Numbers were shipwrecked and drowned ; many 
 were murdered at sea for the sake of obtaining their 
 property. The Spanish historians give details of men 
 murdered in the presence of their wives and children ; of 
 children thrown overboard alive, of women violated, 
 only to meet with the same fate a few days afterwards, 
 details which can only be equalled by the most terrible 
 instances in the annals of piracy. Of those who landed 
 in Africa many were attacked by wandering Arabs, and 
 slain ; others perished of hunger and fatigue. Of six 
 thousand persons who set out from Oran for Algiers, only 
 one reached that city. While of 140,000 who set out 
 for Africa about this time, 100,000 are believed by com- 
 petent authorities to have perished within a month or 
 two after their expulsion. Over a million of the most 
 
 I 
 
 'tf 
 

 118 
 
 THE INQUIOITION. 
 
 industrious and wealthy subjects of Spain were thus 
 expelled or slain. And to that expulsion may be dis- 
 tinctly traced the beginning of the decline and fall of the 
 once mighty Spanish empire. The Inquisition was 
 directly concerned in this monstrous cruelty, inasmuch 
 as their expulsion was devised and pressed upon the King 
 by the Inquisitor-General, and was directly and indirectly 
 assisted by the violent persecutions of that tribunal, the 
 cruelties of which stirred up an inveterate hatred among 
 the Moors against a religion which could tolerate such 
 enormities. This monstrous outrage on humanity was, 
 of course, accompanied by the confiscation of all the 
 goods and property of the expelled. 
 
 I will conclude with one or two personal narra- 
 tives out of the thousands that throng the histories 
 of these times. In 1549, Constantine Fuenta, preacher 
 to Charles V,, was accused of Lutheranism. Before 
 his arrest he had entrusted some of hi" MS. to a 
 widow named Martinez, and she secreted them in a 
 wall in the cellar of her house. She, too, was arrested 
 for Lutheranism, and her property confiscated. Her son 
 had concealed some of her property before the inventory 
 was taken — the officer of the Inquisition came to him, and 
 demanded the efiects which he had concealed. He 
 having no doubt that his mother had acknowledged 
 the concealment of the books gave them up. On their 
 evidence Fuenta was convicted of heresy, and thrown 
 into a deep, dark, and damp dungeon, where the noxious 
 vapours soon ended his suflferings. His goods were con- 
 ficated, his etifigy burnt, his memory pronounced in- 
 famous, and the inquisitors gave out that he had com- 
 mitted suicide. 
 
THE INQLISITION. 
 
 119 
 
 Nicholas Burton, a native of Bristol, was burnt in an 
 auto da fe. He went out with a cargo, which he pre- 
 tended was his own ; he was accused of Lutheranism, his 
 property v/as confiscated, and he himself was burnt. John 
 Fenton, the real owner of the cargo, went to Seville, and 
 applied to the Inquisition to have his property restored. 
 After being subjected to great expense and delry, they 
 promised to restore his goods. In the meantime, however, 
 they caused a cliarge to be laid against him of being a 
 Lutheran. He barely escaped death, but his property was 
 confiscated, and he was condemned to wear the sanbanito 
 for a year. 
 
 Jane Bohorgues a married woman near confinement, 
 charged with the same offence, was tortured in the most 
 brutal manner. In her feeble and forlorn condition, her 
 child when born was torn from her, and before her 
 strength would allow she was again subjected to the 
 torture with the most feindish cruelty. The cords which 
 bound her limbs penetrated to the bones, and caused the 
 bursting of several blood-vessels. Blood flowed from her 
 mouth in torrents, and she was carried back to her 
 dungeon where she soon expired. 
 
 In 1704, Elizabeth Chaffer, who married Doctoi" Vas- 
 concellos, a native of Maderia, remained faithful to the 
 Church of England. During her husband's absence in 
 Brazil, she had a dangerous sickness, and was informed on 
 her recovery that she had been received into the Roman 
 Church. She repudiated the ceremony, and was impri- 
 soned for seven months, and tl.en prosecuted for holding 
 heretical opinions. Then she was sent a prisoner to the 
 Inquisition of Lisbon. They appropj-iated all her money 
 
 ■ "I 
 
120 
 
 THE INQUISITION. 
 
 and jewellery, and then locked her up for nine months and 
 fifteen days in a small dark room, about five feet square, 
 on the ground floor. She was kept for most of the time 
 on bread and water, and had nothing but a bundle of 
 damp straw to sleep on. As she refused to conform, her 
 back was stripped and lashed with a whip of knotted 
 cords. Then they burnt her breast to the bone in three 
 different places. After a month she received another 
 severe whipping, and was then asked whether she would 
 profess the Roman faith or be burnt. She resolutely 
 refused to make the profession they required. She was 
 told that the mercy of the tribunal was extended to 
 endeavour to rescue her from the flames of hell, but 
 that it her resolution was to burn rather than embrace 
 the Roman Catholic religion, they would give her a trial 
 of it before hand. She was then bound, so that she could 
 not offer any resistance — her left foot was then made 
 bare, and an iron slipper, red-hot, was fastened on her foot 
 till the flesh was burnt away to the bone. As she fainted 
 away the slipper was removed, and she was carried back 
 to her dungeon. After a time, she was again whipped so 
 cruelly that her back was torn all over. She was 
 threatened with worse treatment still. And being quite 
 unable to endure such a life of misery, she signed a paper 
 of recantation and adhesion. She was then, after a time, 
 dismissed in a most destitute condition, without any of 
 her goods, or plate, or money being restored to her. 
 
 Wm. Lithgow, a Scotch traveller who had gone over 
 Europe, ariived in Spain in 1620; he was seized and im- 
 prisoned as a suspected spy by the inquisitors. He has 
 ivjritten a harrowing description of the prison, surpassing 
 
THE INQUISITION. 
 
 121 
 
 that of Dickens' in its actual horrors. He was subjected 
 to every one of the difi'erent kinds of torture I have des- 
 cribed, and others more revolting still. Lithgow was 
 accidentally discovered by some English factors, who se- 
 cured his release. On his arrival in England in 1621, 
 James the I. went to see him, and a long diplomatic corres- 
 pondence grew out of his treatment. 
 
 These are only a few instances picked at random out of 
 thousands. Had I time, I could adduce well attested 
 proofs, the narratives of those who endured or witnessed 
 the inflictions, of the truth of everv soatement I have 
 made, and of every description I have given of this fright- 
 ful tribunal. No one can read its history without feeling 
 that for its ir.conceivable cruelties, its wholesale murders 
 perpetrated in the name of religion, and under the direct 
 authority of the Pope, there must be a mighty retribution 
 in store for tne Uoman Church yet. Other Christians 
 taught by her foul example. The Church of England, the 
 Presbyterians, the Congregationalists have persecuted one 
 another cruelly — but they are one and all deeply ashamed 
 of their conduct — have repented of their sin, and repudiat- 
 ed it. But the Roman Church stands formally committed 
 to this frightful policy still. For this accursed system is part 
 to the actual ecclesiastical codeof the Roman Church at this 
 moment, no scrap of it having been ever withdrawn, re- 
 pealed, or modified, though power to erforce it is happily 
 lacking. And it is probable that the Vatican decrees have 
 made its repeal now forever impossible. 
 
 I cannot dwell upon the practical reflections which such 
 a recital suggests. It must make us shudder at the reve- 
 lation it gives us of the power of evil. That men could be 
 
 i" 
 
 .'i 
 
lij 
 
 BHVill 
 
 i 
 
 122 
 
 THE INQUISITION. 
 
 found capable of such hard-heartedness, such treachery, 
 such fiendish cruelty, surpasses imagination. It was how- 
 ever perpetrated in the name of truth, and at first with the 
 intention of upholding what the}^ believed to be the truth. 
 Do not think that the powers which instigated this mon- 
 strous wickedness have ceased to be. They are cariying on 
 their warfare with different weapons now, using the very 
 abhorrence which men ieel for the methods then em- 
 ployed in the name of truth, to make the truth itself odi- 
 ous and men indifferent about truth altogether. 
 
 Extracts made by Littledale from the Sacro Arsanle of Boionga iGOo, 
 a hand book of the procedure of the IiKiuisition, 
 
 CXXVI. Torture should begin with those most suspected, and if they 
 be man and woman, is to be;,'in with the woman, as the more timid and 
 frail : and if all are males then with the youngest and feeblest. 
 
 CCIV. The sons of heretics do not incur the penalties enacted against 
 them, provided they judiciously disclose to the Holy Tribunal the heresy of 
 their ])arents and secure their imprisonment. 
 
 CCXXI. A true Catholic is bound to denounce heretics, even if he have 
 promised, pledged his faith, and sworn to them not to disclose them ; such 
 promise or oath being of no force or obligation. 
 
 CCXXXIV. The Doctors (and with good reason) hold the crime of 
 heresy as so atrocious that they accoimt heresy incurred through ignorance, 
 as worse than murder committed with treachery. 
 
 CCXXXVI. If heretics have Catholic children, nevertheless their goods 
 are to be confiscated, and no regard is to be had of the chrildren. 
 
 

 
 LECTURE VII. 
 
 ROMAN DEPARTURE FBOM CATHOLIC DOCTRINES 
 AND PRACTICE. 
 
 *' It was needful for me to write mito you, and exhort you that 
 you should earnestly contend for the faith which was once delivered 
 unto the saints,"— Jude, 3. 
 
 IT is a duty to examine with unceasing care the spaci- 
 ousness, and beauty, and strength, and structure of 
 the Church of God, that we may be able to defend and 
 maintain it, and may hand on to the generations to come 
 a true conception and description of the Divine architec- 
 ture. The words of the text call us to another duty : to 
 contend with all our might for the propagation and pre- 
 servation of the deposit of truth, the faith — the definite, 
 levealed doctrines that have been entrusted to the 
 Church as the pillar and ground of the truth, to witness 
 to and to keep. There is danger, as we hav(^ seen, of un- 
 hallowed hands meddling with the Ark of God, the out- 
 ward structure, and changing and overturning the divinely- 
 appointed constitution of the one body. There is danger 
 of indolent minds holding the truth in unrighteousness, 
 
124 ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 
 
 I 
 
 of impure minds corrupting the faith, of unbelieving 
 minds subverting it altogether. Against each tendency 
 in ourselves, and in others, we are here bidden earnestly 
 to contend. I have given proof enough already that the 
 Koman Church has fallen into the snare first named, and 
 that she differs widely — one fears almost fatally — from 
 the divinely-constituted order and harmony of the primi- 
 tive Catholic Church. By a law of unbending sequence, 
 as history seems unquestionably to indicate, she has fallen 
 into the second snare as well, and has corrupted, over- 
 loaded, and obscured the faith once for all delivered to 
 the saints. v . 
 
 I intend to invite your attention to two or three points 
 — I cannot cover the whole field — in which the Roman 
 Church differs from the Catholic Church in doctrine and 
 in practice. We saw last Sunday that it was the climb- 
 ing ambition, the greedy lust for worldly wealth and in- 
 fluence, by which whole generations of Popes were pos- 
 sessed that led them to labour on with unscrupulous per- 
 sistency and unceasing toil till they had, at least largely, 
 succeeded in subverting the primitive constitution and 
 government of the Catholic Church. It was precisoly the 
 same greed of power that led them to tamper with the 
 Catholic faith, and to debase the worship of the Catholic 
 Church by the allowance of heathen sentiments and prac- 
 tices. This grew naturally out of the consuming desire 
 of the Roman PontiflTs to extend at first their patriarchal 
 and appellate jurisdiction, which brought them in large 
 revenues, and then to extend the Papal sovereignty — 
 when that idea was conceived — over the whole Church. 
 
 In order to conciliate the heathen, and make it easy to 
 
 I 
 
ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 125 
 
 induce whole tribes and nations to enter the Church of 
 the Roman obedience, heathen customs and sentiments 
 were winked at, or openly allowed. This is no fancy of 
 my own. It rests upon the very substantial authority of 
 Pope Gregory the Great. In instructing Augustine of 
 'Canterbury how to act towards his Saxon converts, he 
 says, " Let this be done : as these people have been in 
 the habit of slaying many cattle in the sacrifices to their 
 demons, so for their sakes ought there to be some solem- 
 nity, the object of it only being changed. Then, upon a 
 dedication or upon the nativity of some of the holy mar- 
 tyrs * * * let it be permitted to make arbours 
 with the brandies of trees round what once were but 
 heathen temples. Then celebrate such solemnities with 
 religious feasts so that the people will not immolate 
 animals to demons, but slay them and partake of them 
 with thanks and praises to God. * * * j^qj. ]^q 
 it remembered that it is not possible to deprive those 
 whose minds are hardened of all things." And then, in 
 justification of his advice, he says : " When the Lord 
 made Himself known to the people of Israel in Egypt, 
 He still reserved for His own use the sacrifices which it 
 had been accustomed to tender to the demons, and even 
 commanded them to immolate animals in His honour, so 
 that as their hearts changed they would lose one portion 
 of the sacrifice ; that whilst the animals were immolated 
 as they had been immolated, yet being offered to God and 
 not to idols, the sacrifices may no longer be the same." 
 The advice with the illustration — of very questionable the- 
 ology — shows that it was the policy of Rome, even at that 
 early day, to minimise in the minds of the heathen the 
 
 ^1 
 
 1 
 
 r-i 
 
 ^-& 
 
 iilB 
 

 
 126 ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 
 
 / extent of the change they would have to make in becom- 
 ing Christians, and so to conciliate them by retaining 
 many of their customs. The same spirit controlled the 
 whole action of the Roman Church with regard to the 
 worship of images, angels, saints, and relics. 
 
 One of the most frequent reproaches flung at the early 
 Christians by the heathen was that they had no images 
 among them or in their places of worship (C. Cels., viii., 
 17.) CaBcilius (Ap. Minuc. F. p. 19), asks, Why have they 
 no known images ? And so Arnobius (L. vi.) says to the 
 heathen, Ye are wont to charge us with the greatest im- 
 piety that we set up no images or likenesses of the gods. 
 The statements of Origen, TertuUian and Minucius attest 
 beyond all dispute that images of every kind were utterly 
 disallowed in the Cliurch of their day. The Benedictine 
 (Roman Catholic) editors of Origen sum up the principles 
 of the early Christians in this brief sentence : " They held 
 that no imas:e of God was to be made." " What avail 
 images ? " asks TertuUian, " which are the monuments 
 either of the dead or of the absent ? " St. Augustine de- 
 nies that Christians had images in their churches. (Im. 
 pp. 113, 6.) The testimony of the whole primitive Church 
 is ovewhelmingly against the worship of images. Even 
 Pope Gregory writes to Serenius, Bishop of Marseilles, 
 that he had heard that Sei'enius, seeing certain persons 
 worshipping images, had broken those same 'images in the 
 Church and cast them out, and says : " I praise you in 
 this that nothing made with hands should be worshipped." 
 He then draws a distinction between the use of pictures, 
 as a means of instructing the unlettered (just as they are 
 used in our Sunday-schools now), and the abuse of 
 
ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 127 
 
 ■i 
 
 worshipping them, and advises that they be retained to 
 the former end, and care be taken that the people sin not 
 in worshipping tlie picture. 
 
 Tliis advice was widely acted upon ; and so, under the 
 plea of conciliating the heathen on the one hand, and of 
 instructing the ignorant on tlie other, the system of vene- 
 rating images grew to such excess in the eighth century 
 that three emperors, Leo the Isaurian, Constantine Co- 
 pronymus, and Leo IV., took measures for removing 
 images from churches, and suppressing image worship by 
 force. These measures were strongly opposed by Popes 
 Gregory IL and III., who stirred up rebellion against the 
 emperors, and so Constantine assembled a Council at Con- 
 stantinople in 7;")4, which declared that all worship of 
 images was contrary to Scripture and the sense of the 
 Church in the purer ages ; that it was idolatry, and for- 
 bidden by the Second Commandment. They also main- 
 tained that the use of images in churches was a custom 
 borrowed from the Pagans ; that it was of dangerous 
 tendency, and ought to be abolished. But in the year 
 780 the Empress Irene succeeded to the control of the 
 Eastern Empire, and entered into league with Pope 
 Adrian. They held another council at Nice, to which 
 only bishops favouring the use of images were invited. 
 This council decreed that the cross, the images of Christ, 
 Mary, the angels and the saints Avere entitled to the wor- 
 ship of veneration ; yet that they were not entitled to 
 Divine worship, Latria, properly so called. 
 
 The report of the proceedings of this Council, though 
 approved by the Pope, kindled a flame of furious opposi- 
 tion throughout the Churches of the West. The English 
 
 4; 
 
 ' 'I 
 
 V a 
 
 '.i\ 
 
128 ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 
 
 Church, under the guidance of the learned Alcuin, led the 
 way, and at the Council of Verulam (St. Albans), 793, 
 denounced the image worship which this Eastern Council 
 had sanctioned " as a thing which the Church of God 
 utterly abhors." In the next year the great Council of 
 Frankfort was held at the summons of the Emperor 
 Charlemagne. It represented the whole Western Church* 
 England, France, Germany, Spain and Italy, including 
 legates from the Pope, and it condenmed as " execrable 
 in the Church of God all worship, adoration and service 
 of images." And so the Council of Paris, in 824, in dis- 
 cussing this subject, denounced the absurdities of Pope 
 Adrian, who, they ^ay, " had commanded an heretical 
 worship of images." Thus the whole Western Church 
 formally and emphatically reject the doctrines of the 
 pseudo Nicene Council, and declare what up to that time 
 had been the doctrine and practice of the Catholic Ciiurch. 
 And that decision stands unreversed to this day as the 
 law of the Western Church. 
 
 In spite, however, of this formal rejection, this heathen 
 superstition revived amongst the half-instructed converts 
 from heathenism, and grew apace, just as the Papal power 
 grew, until it absorbed very largely the devotions of the 
 people. I am aware that Roman Catholic controversial- 
 ists deny that any real worship is paid to images, and 
 that they are merely regarded as edifying memorials of 
 those whom they represent. But when we know that 
 the common people are taught to bow down before sta- 
 tues and pictures of our blessed Saviour, of His virgin 
 mother, and of His saints and angels, though we are told 
 that they make no prayers to the images, but to those of 
 
ROMAN DEPARTURE FROM CATHOLIC DOCRRINES. 129 
 
 which they are images, yet, we ask, wherein does such 
 worship differ from idolatry ? The lieathen, as we learn 
 from St. Augustine, protested that they did not pray to 
 the image, but to the god whom the image was meant to 
 represent. So that the very essence of idolatry is to wor- 
 ship God through the medium of an image or representa- 
 tion. It is against tliis very sin that the second com- 
 mandment is directed ; and it is no doubt the conscious- 
 ness of this fact, whatever explanations may be offered* 
 that lies at the rout of the Roman mode of teaching the 
 commandments so as to slip the second commandment 
 altogether out of sight. And so it comes to pass that not 
 one Roman Catholic in a million knows or is taught that 
 image worship is sinful and can be abused. Nay, emi- 
 nent Roman divines have taught unchecked that to the 
 very images of Christ was due the same supreme worship 
 which is due to Christ Himself, even that Latria with 
 which none but the Holy Trinity and the Incarnate Word 
 must be approached. Bellarmine, who himself took a 
 hesitating course and held that Latria was only improperly 
 and by accident due to an image, yet tells us that the 
 opj)Osite opinion was held by Thomas Aquinas, Cajetan, 
 and Bonaventura, and he himself says that " the images 
 of Christ and the saints are to be venerated, not only by 
 accident and improperly, but also by themselves properly ; 
 so that themselves terminate the veneration as in them- 
 selves considered, and not only as they take the place of 
 their examples." 
 
 Azorius, the Jesuit, says that the image is to be honoured 
 and worshipped with the same honour and worship as that 
 with which he is worshipped whose the image is. (So. 
 
130 ROMAN DEPARTURE PROM CATHOLK! DOCTRINES. 
 
 Azor. Just., Mort. Tom., 1 Let. ix., c. 9.) And Thomas 
 Aquinas says, " The same reverence should l)e displayed 
 towards an image of Christ as towards Christ Himself; 
 and seeinfj that Christ is adored with the adoration of 
 Latria (i. e. sui)reme religious worship) it follows that His 
 imaire is to be adored with the adoration of Latria. 
 (Suinuia. ii., xxv., 3.) Anain, the cross is adored with the 
 same adoration as Christ, that is with adoration of Latria, 
 and for that reason we address and supplicate the cross 
 just as we do the Crucified Himself." If this be not to 
 break God's commandments and teach men so, then it is 
 hard to see how God's commandments can be broken. 
 Even the enlightened heathen seldom went so far as to 
 believe the worship due properly to the idol itself, and 
 not merely to its original and prototype. Roman Catholics 
 insist that there is no idolatry in this teaching and prac- 
 tice. It may be so ; but if so, it is quite impossible to 
 tell what the term idolatry means. At all events, we see 
 plainly enough from the quotations given that the Roman 
 Church of to-day differs very widely on this subject both 
 from the doctrine and practice of the Catholic Church of 
 the first eight centuries. 
 
 It is just the same with the history of the great crying 
 crime of the practical system of the Roman Church — her 
 obscuration, nay, overthrow, of faith in Jesus Christ as 
 our only Mediator and Redeemer — the cultus, they call it, 
 of the blessed Virgin. It has no place whatever in the 
 faith or practice of the Catholic Church of the first ages. 
 The first approaches to it are rejected with almost furious 
 indignation by the great Church teachers. The vast ma- 
 jority of the Christian writers before the Council of Nice 
 
ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 131 
 
 whose writings have come down to us, in all their histo- 
 rical, doctrinal, and devotional statements never mention 
 the blessed Virgin in any way whatever. Of the few 
 who do refer to her in an historical way not one directs 
 any devotion to be paid to her, or assigns her any other 
 place than that of being the honoured instrument of the 
 Saviour's incarnation. Two, Origon and Tertullian, blame 
 her for entertaining unbelieving doubts. Irenams says 
 that St. Mary's obedience counterbalances Eve's disobedi- 
 ence, so that she has become the advocate of Eve. We 
 have only a barbarous Latin translation of what ho wrote 
 and it is evident that he is not thinking of the blessed 
 Virgin as the advocate of Eve in the active sense of 
 pleading for her now, but only of the one act of her ready 
 submission to the divine will, as furnishing a counter- 
 balancing plea to the disobedience of Eve. And it is evi- 
 dent that he had no notion of the Roman doctrine con- 
 cerning the Virgin mother, for in another place he speaks 
 of Christ having checked the unreasonable haste of His 
 mother at Cana. (Adv. Haer. iii., xvi.) There is no 
 change in the testimony of the greatest fathers even after 
 Nice. In their catechisms, prepared for the instruction 
 of the people, there is absolute silence as to any religious 
 homage due to her, and in their devotional utterances 
 there is nothing that can be tortured into an address to 
 her of any kind. St. Chrysostom does not hesitate to say 
 that she was ignorant of the full mystery of the incarna- 
 tion, and that she was moved by ambition and arrogance 
 in sending that message to her son. (Horn, on St. Matt, 
 xii., 48.) St. Basil speaks of her as wavering in belief at 
 the time of the Passion. (Epist. 260.) 
 
132 ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 
 
 St. Gregory Nyssen says nothing created is to be wor- 
 shipped by man. * * * " We who are taught 
 by the Scriptures to look to the true Godhead are in- 
 structed to regard every created being as foreign from the 
 Divine nature, and to serve and reverence the uncreated 
 nature alone." (Contra Eunomium.) (St. Ephanius, 403), 
 a Doctor, says, Mary's body was holy, indeed, but she was 
 not a Deity. She was a virgin, too, and honoured, but 
 not given to us for worship. And he concludes, " Christ 
 called her woman, as in prophecy, because of the heresies 
 and schisms which were to come upon the earth, lest any 
 one, through excessive adoration for that holy Virgin, 
 should fall into the silly nonsense of that heresy (that of 
 the Colly ri'leans). * * * For if Christ willeth 
 not that the angels should be worshipped, how much 
 more is He unwilling that worship should be paid to her 
 who is born of Anna ? Let Mary be honoured ; but let 
 the Father, Son, and Holy Ghost alone be worshipped. 
 Let no one worship Mary." He says that this idolatrous 
 heresy has only for its promoters weak, fickle, narrow- 
 minded women, prone to error, and that they must be put 
 to silence. " With these agree St. Jerome, Doctor, 478 ; St. 
 Augustine, Doctor, 430 ; St. Cyril, of Alexandria, 440. 
 And, finally, nothing whatever implying this cultus is to 
 be found in the copious writings either of Pope Leo the 
 Great, 4G1, or of Pope Gregory the Great, 004. And 
 when we first find the cultus of the blessed Virgin, or of 
 the angels, making its appearance, it is at once challenged 
 and condemned as a novel heresy." (Littledale.) 
 
 Such was the doctrine, such the practice of the Catholic 
 Church for over 600 years with regard to the cultus of 
 
ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 133 
 
 the blessed Virgin. Like the worship of angels, images, 
 and relics, it was introduced to conciliate the heathen, 
 and it found a soil ready prepared in the minds of those 
 barbarous hordes who had been accustomed to worship 
 the Queen of Heaven and her attendants or rivals. And 
 so this custom which the fathers rejected with abhorrence 
 as an idolatrous heresy grew apace in that soil till it 
 reached at last its truly appalling proportions in the 
 modern Roman Church. 
 
 • I have not time to trace its history, but invite your 
 attention to a few illustrations of the accredited Roman 
 teaching on the subject now. One of their most learned 
 writers, Suarez, says " it is a universal sentiment in the 
 Roman Church that the intercession of Mary is not only 
 useful, but in a certain manner necessary, because God 
 has determined to give us no grace except through the 
 hands of Mary." And so it is taught in authorized books 
 that '* it is morally impossible for those to be saved who 
 neglect the devotion of the blessed Virgin ; " that " it is 
 the will of God that all graces should pass through her 
 hands ; " that '"' no creature obtained any grace from God 
 save according to the dispensation of His holy mother," 
 (quoted from Bernerdine by Liguori). That Jesus has in 
 fact said " no one shall be partaker of my blood except 
 through the intercession of My mother." That " our sal- 
 vation is in her hands." That " it is impossible for any 
 to be saved who turns away fronfi her, or is disregarded by 
 her." That " God Himself is subject to the command of 
 Mary." That " God has resigned into her hands His om- 
 nipotence in the sphere of grace." That " it is safer to 
 seek salvation through her than directly from Jesus. It 
 
134 ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 
 
 
 was necessary that Christ should constitute His well- 
 beloved mother a mediator between us and Him, that she 
 would appease the wrath of her Sen." (lac de Valent en 
 Eupos Magni.) Again, it is taught that " God retained 
 justice unto Himself and granted mercy to her ; " " that 
 she is the throne of grace whereof the Apostle speaketh 
 to which we are to come;" "that she appeaseth the just 
 anger of her Son ; " " she is the only refuge of those who 
 have incurred the Divine indignation." (Blosius in Glories 
 of Mary, p. 93.) And these are not the mere opinions of 
 private teachers, but of Doctors whose teaching has been 
 examined and approved, of authorised books of devotion 
 and instruction, nay, of Popes themselves, e. g : " On this 
 hope," says Pius IX., " we chiefly relv that the most 
 blessed Virgin, * * v^ho by the foot of virtue 
 bruised the serpent's head, and who, being constituted 
 between Christ and His Church, * * hath ever 
 delivered the Christian people from calamities of all sorts. 
 For ye know very well, venerable brethren, that the whole 
 of our confidence is placed in the most holy Virgin, since 
 God has placed in Mary the fulness of all good, that accor- 
 dingly, we may know that if there is any hope in us, if any 
 grace, if any salvation, it redounds to us from her, because 
 such is His will who has willed that we should have 
 everything through Mary." (Ep. Encycl, 1849.) 
 
 That is the way the last Pope interpreted and taught 
 this doctrine. We have been told that the present occu- 
 pant of the Papal throne is a liberal and enlightened man, 
 who has no sympathy with the superstitions of his pre- 
 decessor. And yet who of us has not been horrified at 
 the pure and simple heathenism that pervades every line 
 
 
ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 135 
 
 of that encyclical of his published about a month ago, 
 calling the faithful to observe a novenna to the blessed 
 Virgin, and promising all sorts of indulgences for the mere 
 mechanical recitation of prayers to her ? Neither the 
 name nor the doctrine of Christ has the faintest recogni- 
 tion. It is in fact an entire endorsation of Liguorian 
 teaching about Mary. Again, De Salazar (pp. G21-G29), 
 hesitates not to say that " Mary loved the world and gave 
 her only begotten Son for it ; for with priestly piety she 
 offered Him up as a sacrifice for the world. Many things 
 are asked from God and are not granted ; they are asked 
 from Mary and are obtained." " At the command of the 
 Virgin all things obey, even God." " The salvation of all 
 depends upon their being favoured and protected by Mary; 
 he who is protected by Mary will be saved ; he who is 
 not will be lost. Mary has only to speak and her Son 
 executes all." (Glories of Mary, Liguori.) That is what 
 is taught the people in the popular manuals of devotion 
 and instruction. 
 
 Think of this prayer in the Recolta, to be used during 
 the celebration of the mass : " I acknowledge thee and I 
 venerate thee, most holy Virgin, Queen of Heaven, Lady 
 Mistress of the universe, as daughter of the Eternal Father, 
 mother of His well-beloved Son, and most loving spouse 
 of the Holy Spirit ; kneeling at the feet of thy great 
 majesty with all humility, I pray through thy divine 
 charity wherewith thou wast so bounteously enriched on 
 thine assumption into heaven to vouchsafe me favour and 
 pity, placing me under thy most safe and faithful protec- 
 tion and receiving me into the number of those happy 
 and highly favoured servants of thine whose names thou 
 
 iiiii 
 
 
156 ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 
 
 dost cany graven upon thy virgin heart." And think of 
 this prayer published at Rome with license of Superiors 
 in 1825 : " I adore you, Eternal Father ; I adore you, 
 Eternal Son ; I adore you, most Holy Spirit ; I adore you, 
 most holy Virgin, Qucc;n of the heavens, lady and mistress 
 of the universe." She is thus put on a virtual level witli 
 God as an object of worship, and as far as language can 
 do it is honoured above Him. Salazar calls her "the com- 
 plement of the whole Trinity, with body and soul under 
 the sacred species." I shudder even to read what follows. 
 Dr. Pusey (Enenicon) says there exists among the poor 
 people of Rome a belief that in the Holy Eucharist not 
 only our Lord but His mother is present. And the belief 
 is defended by Oswald, one o( their distinguished writers. 
 (Dogmat. Mariol, p. 177.) " We maintain," he says, " a 
 co-presence of Mary in the Eucharist. This is a necessary 
 inference from our Marian theory, and we shrink back 
 from no consequence. We are much inclined," he says 
 afterwards, " to believe in an essential co-presence of Mary 
 in her whole person." The same doetrine was stated long 
 before by one of Rome's most careful commentators on 
 Holy Scripture, Cornelius a Lapide, Eccl. xxiv., 29 : " As 
 often as we eat the flesh of Christ in the holy Eucharist, 
 so often do we in it really eat the flesh of the blessed 
 Virgin." " As, then, we daily hunger after the flesh of 
 Christ in the Eucharist, so, too, do we hunger for the same 
 flesh of the blessed Virgin ; that we may drink her virgin 
 endowments and ways and incorporate them into our- 
 selves ; and this do not only priests and religious, but all 
 Christians; for the blessed Virgin feeds all with her 
 own flesh, equally with the flesh of Christ, in the holy 
 Eucharist." 
 
ROMAN DEPARTUKE FROM CATHOLIC DOCTRINES. 137 
 
 a 
 
 Salazar says that St. Ignatius taught in a meditation 
 that in the Eucharist he received not only the flesh and 
 blood of Christ, but also a part, yea, a chief part of Mary. 
 And Faber (pp. 2!), 30, pre. Bid.) says, " There is some por- 
 tion of the precious blood which was once Mary's own 
 blood." And he says that Christ showed to St. Ignatius 
 the very part of the host which had once belonged to the 
 substance of Mary." I could multiply quotations of this 
 kind vastly, but my soul is sick. If this teaching is not 
 idolatry, if it is not barefaced, unmeasured blasphemy 
 under the guise of religion, then I don't know the mean- 
 ing of human speech. It was with reference to these 
 statements that Dr. Newman said, when Dr. Pusey pressed 
 them upon him, " they are like a bad dream ; they amaze, 
 they terrify me." 
 
 I had intended in this lecture to point out that the 
 Roman doctrine of purgatory, with its monstrous mass 
 traffic, has a similar history, and is equally a departure 
 from Catholic doctrine and practice ; but I must not de- 
 tain you longer. I will only say that not only does the 
 Roman Church difter from the Catholic Church as to these 
 doctrines and practices which we have been considering, 
 but that her present attitude, both in teaching and prac- 
 tice, amounts to an absolute revolution in the Christian 
 faith. It is not a gloss, or a development, or a modifica- 
 tion, but a radical change. Theoretically, and as it is prac- 
 tised in the most ultramontane quarters, it is the dethrone- 
 ment of the Almighty Father and of the Lord Jesus Christ, 
 and the substitution of another sovereign ruler, another 
 Saviour and Redeemer, another object of worship. And 
 the worst of it is that the cultus is vastly increasing in 
 
 IMV" 
 
138 ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 
 
 the Roman Church, as her bishops almost with one voice 
 testified in their ans Timers to the enquiries addressed to 
 them by the Pope previous to the assembly of the Vatican 
 Council. Yes, and many of the most influential Roman 
 writers are urging it on, and are contemplating with ex- 
 ulting eagerness the overthrow of heresy and the reign of 
 peace in the approaching age of Mary, when the blessed 
 Virgin will be the almost exclusive object of Christian 
 devotion. In other words, an actual and an appalling — 
 because unperceived — apostacy is in active progress in 
 the Roman communion. The allegiance of men is being 
 transferred from Christ, the Son of God, to one who, most 
 highly honoured as she is, is yet only a human creature, 
 and when the great trial comes, and men will have to 
 deny the faith of Christ or die for it, they will have no 
 faith in Christ to deny, for it will have been obscured and 
 forgotten, or transferred to another. 
 
 May God in His infinite mercy open the eyes of these i 
 blind votaries of this system of revived heathenism, and 
 restore them to the faith of the Catholic Church, and the 
 worship of the one God, Father, Son, and Holy Spirit. 
 
 NOTE. 
 
 In all Christian ages the especial glory ascribed to the 
 Virgin mother is purity of heart and life, implied in the 
 term Virgin. Gradually, in the history of the Christian 
 Church, the recognition of this became idolatry. The 
 works of early Christian art curiously exhibit the pro- 
 gress of this perversion. They show how Mariolatry 
 grew up. The first pictures of the early Christian ages 
 
ROMAN DEPARTURE FROM CATHOLIC DOCTRINES. 139 
 
 simply represent the woman. By and by we find out- 
 lines of the mother and child. In an after age the Son 
 is seen sitting on a throne with the mother crowned, but 
 sitting as yet below Him. In an age still later, the 
 crowned mother on a level with the Son. Later still, t 
 mother on a throne above the Son. And lastly, a Romish 
 picture represents the Eternal Son in wrath about to de- 
 stroy the earth, and the Virgin intercessor interposing, 
 pleading by significant attitude her maternal rights and 
 redeeming the world from His vengeance. Such was in 
 fact the progress of Virgin worship : first the woman reve- 
 renced for the Son's sake; then the woman reverenced 
 above the Son and adored. (Rev. F. W, Robertson, 2nd 
 Series, p. 267.) 
 
LECTURE VIII. ;; 
 
 DIFFERENCES OF DOCTRINE BETWEEN THE CATHOLIC 
 CHURCH AND THE ROMAN CHURCH. 
 
 ** It was needful for me to write unto you and exhort you that 
 ye should earnestly contend for the faith which was once delivered 
 unto the saints." — Jude 3. 
 
 I HAVE given a general exposition of these words in 
 my last lecture. In seeking to make further practical 
 application of them I shall follow the lead of Archbishop 
 Lynch, and as he has been pointing out the difference be- 
 tween the Catholic religion and the Protestant religions, 
 I will ask your attention to some further points of difier- 
 ence between the Catholic religion and the Roman re- 
 ligions. • '^ 
 
 And hrst let us consider one of the points upon which 
 the Archbishop dwells in his lecture. Ke says " Catholics 
 believe that after this life there is a middle state between 
 heaven and hell, where souls not good enough to go to 
 heaven, or bad enough to go to hell, are detained some time 
 that they may be purified from the stains of sin, the guilt of 
 mortal sin being forgiven in this life by true repentance, 
 
DIFFERENCES OF DOCTRINE. 
 
 141 
 
 that they may be pure and holy enough to be engulfed in 
 the infinite sanctity and purity of God. The Protestant 
 says that after death there is only one heaven, or hell, to 
 receive the soul." This is certainly a very mild and limited 
 statement of the Roman doctrine of purgatory. But 
 mild as it is, it differs widely from the Catholic doctrine of 
 the Catholic ages. The catechism of the Council ot Trent, 
 which is practically .an authoritative document, teaches 
 " that there is a purgatorial Hre in which the souls of the 
 pious are tormented for a certain time, in order that an en- 
 trance may be open to them into their eternal home, where 
 nothing defiled can enter." Tetzel, an authoritative teacher 
 in his day, rebuked the people(./M-s^ pro sacerd. Serm. 2, in 
 v., d. Hardt. Hist. Ref.), saying " Ye hear not your par- 
 ents and other deceased crying, ' Have mercy, have mercy 
 on me, for we are in the severest pains and torments, from 
 which ye could free us by a slight alms ; and ye will not. 
 Ye permit us to lie in the flames, deferring the glory 
 promised to us.' " And (in Sermon 3, ib.) as the mortal 
 sins of life are almost infinite, they have to endure an in- 
 finite punishment in the burning pains of purgatory. 
 
 Sir Thomas More, appealing in behalf of private masses 
 for the dead, speaks of the souls in purgatory as suffering 
 pains in fire and torments intolerable, God only knows 
 how long (Works,- p. 816). Liguori makes the Blessed 
 Virgin the Queen of this terrible realm. And Faber re- 
 presents St. Michael as Prince of Purgatory, and our Lady's 
 Regent, the moonlight of Mary's throne lighting up their 
 land of pain. Bellarmine teaches (Z)g Piirgatorio, lib. 
 II.) that the fire of purgatory is corporeal, that the souls 
 suffering it are sure of salvation, and that they may be 
 
 tsesa 
 
142 
 
 DIFFERENCES OF DOCTRINE. 
 
 
 aided — their sufferings diminished and shortened by the 
 prayers of the faithful. In the apprehension of the peo- 
 ple, the pains of purgatory are identical with the pains of 
 hell, and this is practically taught by such popular manu- 
 als of devotion as " The Key to Heaven," authorized by 
 Archbishop Hughes, of New York. The faithful are in- 
 structed to pray for the departed, " that they may be de- 
 livered from the shades of death, where the light of Thy 
 countenance shineth not. From torments incomparablj' 
 greater than the bitterest anguish of this life." We are 
 all familiar with the gross popular representations of souls 
 half delivered — with head and arms out of purgatory, 
 while the lower parts of their bodies are being scorched in 
 purgatory. By such representations offerings and pay- 
 ments for masses for the dead are often extorted from the 
 poor. But leaving these popular yet wide-spread notions 
 out of view, let us compare the accredited doctrine of the 
 Roman Church on this subject with the doctrine of the 
 Catholic Church of the first days. That doctrine, as the 
 Archbishop's language implies, and as their authoritative 
 teachers directly assert, is that there are some souls — 
 those of saints and martyrs and exemplary christians — 
 good enough to be received into heaven immediately at 
 death, and that they are so received. 2nd. That there 
 are other souls bad enough to be sent to hell at once, 
 and that they are so sent; while others, the vast majority 
 of ordinary christians, are left in purgatory till they ex- 
 piate, by sufferings, the temporal punishments due to 
 their sins. 
 
 This doctrine is a complete perversion of the primitive 
 doctrine of the intermediate state, and contradicts in ex- 
 
DIFFERENCES OF DOCTRINE. 
 
 143 
 
 plicit terms the .statements of the great Catholic doctors 
 of the first ages. 
 
 The Catholic Church, in common with the Jewish 
 Church, has always believed in an intermediate state be- 
 tween death and the judgment, in which the soul exists 
 apart from the body — a state of conscious happiness or 
 misery. This state they called in Hebrew, "sheol," in 
 Greek, " Hades," The abode of the blessed in it they de- 
 scribed as the Garden of Eden, answering to the Paradise 
 of the New Testament (Luke xxiii., 43). They also, spoke 
 of it as being " Under the throne of glory," — an expres- 
 sion nearly parallel witli (Rev. vi., 9) of the souls crying 
 " under the altar" They further spoke of it as being in 
 Abraham's bosom, an expression which our Lord adopts 
 in the parable of Dives and Lazarus (St. Luke xviii. 22). 
 This doctrine is authoritatively proclaimed as true.not only 
 by the fact that our Lord did not correct or reprove those 
 who taught it, but that He adopted it and incorporated it 
 into His own teaching in the parable referred to above 
 and in His promise to the penitent thief, " To-day shalt 
 thou be with Me in paradise." When it is evident at once 
 tha+ paradise does not mean heaven, for after His resur- 
 rection he said, "I have ^?o^ yet &8cended to My Father." 
 This teaching was well understood and universally accept- 
 ed in the Apostolic Church. But it contradicts the present 
 Roman doctrine just as explicitly as it contradicts the 
 popular Protestant misappiehension. Both alike teach 
 that the souls of the righteous and wicked go at once to 
 heaven or hell. The Roman only differs from the Protest- 
 ant by inventing a third class, of whose existence there 
 is no trac^ in Holy Scripture or primitive teaching — a 
 
144< 
 
 UIFFEUENCES OF DOCTRINE. 
 
 vast multitudo, neither righteous nor wicked, whom it 
 leaves in purgatory for a longer or shorter time. The earli- 
 est Christian teachers explicitly reject both these theories 
 Justin Martyn, A. D. 135 (Dial c. Tripho, .">), says the 
 souls of the pious take up a temporary nbode in a better, 
 tho'^e of the wicked in a worse place. stigmatises as 
 
 heretical the doctrine that souls are received into heaven 
 immediately after death (ib, 80,). He says those who say 
 that immediately after death their souls are taken up to 
 heaven, these are not to be accounted either Christians or 
 Jews. , •; 
 
 Irenjeus, A. D. 170, (V., 31, p. 3.31). " That souls go to 
 the place appointed for them by God, and there abide 
 until the resurrection, when they shall receive their 
 bodies and arise in their completeness, that is bodily, as 
 the Lord arose, and shall come to the v' 'on of God." 
 
 Tertullian, A. D. 218, states his bel that the souls 
 
 of all men go to Hades until the resurrection, and that 
 the soul receives beforehand somewhat of torment or of 
 solace in its prison." — De Anima. Origen, 2.54, says "that 
 the souls of pious Christians go to paradise, which he 
 distinguishes from Hades and identifies with the bosom of 
 Abraham." ^ 
 
 He maintains that the perfection of blessedness ensues 
 only after the final judgment. And he declares his be- 
 lief that 'not even the A'postles have received their perfect 
 hli98 ; for saints at their departure out of this life do not 
 attain the full reward of their labours, but are awaiting us 
 who still remain on earth." (Hom. VII. in Sev. Nem. II.) 
 
 Lactantius, 330, says that " all souls are detained in the 
 same common place of keeping until the time come when 
 
DIFFERENCES OF DOCTRINE. 
 
 14.' 
 
 the Supreme Judsfe shall enquire into their good or evil 
 deedH." (Lact., Lib iiic, 21. 
 
 Hilary, A, D. 808, says, " The faithful who depart out 
 of the body are reserved in the safe keeping; of the Lord, 
 for an entrance to the kingdom of heaven, being in the 
 meantime placed in Abraham's bosom, whither the wicked 
 cannot enter." (Hil. in Ps. 138). 
 
 Ambrose, A. D. 3!)8, says " That while the fulness of time 
 is expected, the souls await the reward which is in store 
 for them. Some pain awaits, others glory. Bu' in the 
 meantime the former are not without trouble, nor are the 
 latter without enjoyment." And so throughout. There is 
 no trace up to this date in any Christian writing that has 
 come down to us of any statement that can give any 
 countenance to the present Roman doctrine of Purgatory 
 It is explicitly taught that none, even of the greatest 
 saints, ha 'e yet passed into the final glory of God in 
 the kingd in of heaven. All are in an intermediate con- 
 dition of c iscious liappiness or woe awaiting the final 
 consummation, at th.e resurrection of the body. They 
 know of no saints so distinguished that they passed at 
 once into the heavens ; of no sinners so reprobate that 
 they were flung at once into hell. And they have never 
 heard of a vast neutral company who are enduring the 
 pains of the purgatorial fire. At least if they knew, they 
 have handed down no trace of their knowledge, and have 
 written much that makes it impossible to believe that 
 any such doctrine was known amongst them. 
 
 Many of the early writers were perplexed about the 
 meaning of I. Cor., iii., 11-15. They confessedly can 
 only offer conjectures as to the meaning of the words, 
 
 
II 
 
 146 
 
 DIFFERENCES OF DOCTRINE. 
 
 " Saved as by tire." They had no traditional doctrine of 
 purgatory to explain it. Clement of Alex, referring to this 
 passage, says that some will be puritied by tire (Strom, 
 vii., (J, p. 851), but it is evident from the whole context 
 that he is speaking of tire even during this present life, the 
 tire of attiiction. Origen, on the othei" hand, thinks that 
 the fire meant is the fire which will consume the world at 
 the last day (Contra, Cels v., 15). And so far from his 
 knowing anything of the Roman doctrine, that Apostles 
 and Martyrs have escaped this fire, and that it is meant 
 only for the middling kind of Christians, he says that no 
 one, not even Paul, or Peter himself, can escape this fire, 
 but that it does not cause any pain to the pure. The same 
 interpretation is given by Basil Gregory Naz. (In Orat. 
 39, 19, p. 690). Ambrose and Augustin (De Civitate 
 Dei xvl, 24, qcj., 25). 
 
 In interpreting I. Cor. iii., 11-15, Augustine speaks 
 of the fire of judgment which is to try men's works, and 
 says further, "that they who have the true foundation, even 
 Jesus Christ, shall have their carnal afiections and infirm- 
 ities purged away from them by the fire of tribulation, by 
 the loss of things they love, by persecution, and in the 
 end of the world by the atfliction which Anti-Christ 
 should bring." In short, by the troubles of this life. And 
 then he adds, " that some have fancied that after death 
 some further purging by fire was awaiting them who were 
 not fully purified here." This opinion, however, is not an 
 acknowledged truth. It is a mere speculation which had 
 begun to be broached in his day. It has no Scriptural 
 authority. It is not a traditional doctrine of the Church. 
 It is only a speculative conjecture which he will not argue 
 
•UH 
 
 DIFFERENCES OF DOCTRINE. 
 
 147 
 
 a,s;ainst, since, he says, it may perchance he true. It was 
 in fact an evident novelty in the days of Augustine. 
 
 Gregory the Great, A. D., 590-(}04<, may rightly be called 
 the inventor of the doctrine of purgatory. Wliat Augus- 
 tine mentioned as a private speculation, he lays down as 
 an article of faith, saying, " De qitibitsdem levibus calpis 
 esse ayite judicium purgatorius ignis credendus est " (Dial. 
 IV., 39). And yet he does not r)ropound ib as a well 
 known traditional doctrine of the Church, but rests his 
 dogmatism upon his own opinion of the meaning of 
 (Msitt. xii. 31). He, too, was the first writer virho clearly 
 propounded the idea of deliverance from purgatory by 
 intercessory prayer, by masses for the dead, &c. If we 
 compare Gregory's doctrine with the former (more idealis- 
 tic notions concerning the purifying fire), we may say 
 with Schmidt, the belief in an uninterrupted endeavour 
 after a higher degree of perfection which death itself can- 
 not interrupt, degenerated into a belief in purgatory. The 
 Greek Church to this day has never accepted this doc- 
 trine of Roman invention about purgatory. 
 
 But what, it will be asked, was the meaning of those 
 prayers for the dead, which certainly date back at 
 least as early as the second century, if the Roman 
 doctrine of purgatory was unknown in those ages ? 
 Why, it is asked, were prayers offered for the dead 
 unless they could profit them ? And how could they 
 profit them except by delivering from the pains of 
 purgatory, or shortening their duration ? If the dead 
 are either saved or lost and no change can now take place 
 in their condition, why pray for them at all ? The 
 answer is that the prayers of the Primitive Church for 
 
148 
 
 DIFFKHENCES OF DOCTRINE. 
 
 m m 
 
 the departed not only do not imply the doctrine of 
 purgatory, but expressly disprove its existence. That 
 doctrine is that the soals of apostles, martyrs, and saints, 
 and especially the soul of the Blessed Virgin, whose 
 assumption is solemnly celebrated,are already in heaven ; 
 that the souls in purgatory are not at rest and in peace, 
 but are tossed and torn with intolerable pains. But the 
 prayers of the ancient Liturgies are offered for the great- 
 est saints, for apostles and martyrs, yea, for the Blessed 
 Virgin herself, who (according to Roman doctrine) is not 
 only in heaven, but is reigning as Queen of Heaven. 
 Thus in the Clementine Liturgy, "We offer to Thee for all 
 the saints who have pleased Thee from the beginning of 
 the world, the patriarchs, prophets, iljfhteous men, apos- 
 tles, martyrs." "The Liturgy, called St. Chrysostom, 
 prays for all departed in the faith, patriarchs, prophets, 
 apostles, and especially for the holy, imaculate, blessed 
 Theotokos and ever Virgin Mary." This alone is sufficient 
 to prove that the Roman doctrine of purgatory was not 
 known when these Liturgies were composed, and is a dis- 
 tinct contradiction of that doctrine. But more than this, 
 many of those who speak of praying for the dead posi- 
 tively declare their firm belief that those for whom they 
 prayed were in peace, rest and blessedness, and, therefore, 
 certainly not in fire and torment. Thus in ancient 
 Roman Missals were the words, " Remember, O Lord, 
 Thy servants who have gone before us with the sign of 
 faith, and sleep in the sleep of peace ; to them, Lord, 
 and to all that are at rest in Christ we beseech Thee to 
 grant a place of refreshment, of light and peace." And 
 so throughout. None of the ancient prayers for the dead 
 
DIFFERENCES OF DOCTRINE. 
 
 149 
 
 had even an allusion to the pains of purgatory. There is 
 no petition in them, before the middle of the fourth cen- 
 tury, even for the forgiveness of the sins of those prayed 
 for. They are only offered for those whose sins are al- 
 ready forgiven, and who are at rest in Christ. 
 
 After the time of St. Jerome, we meet constantly with 
 prayers that the defilements which the pardoned soul car- 
 ried with it out of this life may be wiped out, but even 
 then for a long time the pardon asked for has reference, 
 for the most part, to the Judgement Day, as, for instance, 
 this from the Monophysite Liturgy of St. John the Evan- 
 gelist, " They who have lain down in the ^rave wait for 
 Thee, and look to Thy life-giving hope. Awake them, 
 Lord, in th*^ last day, and may Thy look towards them 
 be tranquil, and in Thy mercy forgive their faults and fail- 
 ings." By degrees, however, the idea of pardon in the 
 intermediate state for sins of infirmity which were com- 
 mitted here, comes creeping in. But stili those prayed for 
 were held to be already saved, to have had their pardon 
 sealed, and to be in a condition not of torment, but of light, 
 peace and refreshment. 
 
 Why, then, were those prayers offered ? They were a 
 definite realization of the communion of saints, a calling to 
 mind in the presence of God of those whom we have loved 
 and lost, and a tender commending of them to God's 
 loving care, and asking, in confiding love, for a continu- 
 ance of those very blessings which they were believed 
 already to enjoy. Much in the spirit in which we pray. 
 " Give us this day our daily bread," even when his present 
 bountiful supply of all our needs gives us every reason 
 to know and trust his loving care for the future. 
 
150 
 
 DIFFERENCES OF DOCTRINE. 
 
 Again the resurrection and full blessedness of the de- 
 parted is yet future, and the Ancients prayed for the has- 
 tening of the resurrection, much in the spirit of our own 
 burial service, " That it may please Thee to hasten Thy 
 kingdom, that we, with all those departed in the true 
 faith and in the fear of Thy holy name, may have our 
 perfect consummation and bliss both in body and soul in 
 Thy eternal and everlasting kingdom," and of the petition 
 in the Lord's Prayer, " Thy kingdom come." So St. 
 Ambrose prayed for the Emperors Gratian and Valen- 
 tinian, " That God would raise them up with a speedy 
 resurrection," And so the Liturgies constantly ask a 
 speedy and happy resurrection for those who have died in 
 the Lord. 
 
 Another part of these prayers was Eucharistic thanks- 
 giving for the martyrs and for all that had died in the 
 faith and fear of God. And these commemorations were 
 held to be of the greatest importance, as testifying a prac- 
 tical belief in the doctrine of the communion of saints, and 
 that the souls of those who are gone hence are still living, 
 still fellow-heirs of the same glory, and fellow citizens of 
 the same kingdom with ourselves. The conclusion, then, 
 is inevitable that the doctrines of the Ancients concerning 
 the intermediate state was altogether inconsistent with a 
 belief in purgatory, while their prayers for the dead prove 
 conclusively that no such doctrine had yet been heard of 
 when they were written. God has vouchsafed to tell us 
 but very little concerning the state out of the body. The 
 picture in the parable of Dives and Lazarus. The promise 
 contained in the word paradise, Abraham's bosom, under 
 the altar, as descriptions of the abode of those who have 
 
DIFFERENCES OF DOCTBINE. 
 
 151 
 
 died in the Lord. The declaration that they are blessed, 
 that their works do follow them. That when absent from 
 the body, they are present with the Lord. That they 
 sleep in Him as descriptive of their deep, undisturbed 
 rest. This is all the revelation He has given us. No de- 
 tailed description of what makes up their blessedness, or 
 of what it is to be present with the Lord, or of how that 
 presence makes their sleep in Him far better for them than 
 the most active service of love here. It may be, it prob- 
 lably is the case, that no human speech could convey to 
 our minds any adequate or true conception of what that 
 life out of the body will be. " And the ancient Catholic 
 Church did not strive to be wise above what is written ; 
 she had no traditional doctrines that threw any ad- 
 ditional light upon the world beyond the grave." We 
 see distinctly how the doctrine of purgatory grew out of 
 the speculative fancies of later interpreters who tell us 
 that they had nothing to base their conclusions upon but 
 their own conjectures. 
 
 It is natural for us to think that that life with the 
 Lord must be one of progressive knowledge and progres- 
 sive holiness. It seems incredible that we shall not 
 be, even then, transformed from glory to glory by the 
 presence of the Lord. It may, too, be inconceivable, as 
 Dr. Pusey thinks, " that when the soul shall first behold 
 Jesus, and in His sight with its powers quickened, shall 
 behold its past life as a whole, it should not experience 
 intense pain, pain so intense that here soul and body 
 wonld be severed by it." And it may be, as he tells us, an 
 " instir tive feeling that the soul which here has had no 
 longings for God, even if the man himself should be in a 
 
152 
 
 DIFFERENCES OF DOCTRINE. 
 
 state of grace, would not be at once and might not for 
 some long period be admitted to the sight of God." But all 
 we can say is that this is all mere speculation ; we are told 
 nothing about it and we can know nothing about it. God 
 would have us commit our dead to Him — and go down 
 to the grave ourselves, trusting absolutely to Him as a 
 Faithful Creator and most merciful Saviour who has re- 
 deemed us with His blood and will accomplish His own 
 will in us and for us in ways that we know not of. Even 
 in that last dark hour He requires us to walk by Faith 
 and not by sight. 
 
 INDULGENCES. ' 
 
 The Roman doctrine of Indulgences is closely allied to 
 that of Purgatory — and like it is an utter departure from 
 and perversion of primitive practice. In the early ages 
 of the Church the penitential discipline was very severe, 
 and persons were frequently placed \mder excommunica- 
 tion for long teruis of years ; sometimes till they were dy- 
 ing and other severe penalties were imposed as tests of re- 
 pentance and acts of self -discipline. The authority which 
 imposed these censures could, and often did, mitigate or 
 remove them, on being satisfied with the sincerity of the 
 offender's repencance. Out of the perversion of this 
 ecclesiastical discipline, Rome has built up her whole huge 
 system of Indulgences. That system has little or nothing 
 to do with ecclesiastical censures or earthly penalties, but 
 is almost wholly concerned with God's chastisement of sin 
 in the intermediate state of souls between death and the 
 last judgment. They teach that there are two penalties 
 annexed to all sin, Culpa, or eternal punishment ; and 
 
DIFFERENCES OF DOCTRINE. 
 
 153 
 
 Poena, or temporal punishment, including that of Purga- 
 tory. That here, when Culpa has been remilted by abso- 
 lution, Poena still remains uncancelled. That one drop of 
 Christ's blood was sufficient for the redemption of the 
 world, while all the rest that he shed, together with the 
 merits and prayers of all the saints over and above what 
 were needed for their own salvation, constitute an inex- 
 haustible treasury or bank, on which the Pope has a right 
 to draw, and to apply the drafts for the relief of the souls 
 in Purgatory. So that any one who obtains an indulgence 
 can apply its merits to himself ov transfer them to some 
 one living or dead. An indulgence of a hundred days or 
 seven years means a deliverance from the amount of suf- 
 fering which would have to be endured during that length 
 of time if the indulgence had not been obtained. A plen- 
 ary indulgence means the entire remission of all purga- 
 torial chastisements. These are now granted not to per- 
 sons under ecclesiastical censure, but for the most part to 
 those who are specially devout and obedient. Again, 
 while the limit of human life is less than one hundred 
 years, indulgences are granted, not only for five hundred, 
 but for 11,000, 32,355 and 56,000 years. This system 
 had grown to enormous proportions in the times pre- 
 ceding the Reformation. Indulgences were openly sold, 
 and became one of the fruitful sources of papal reve- 
 nue. The Roman Catholic princes, alarmed at the 
 progress of Lutheranism, met at Nuremburg in 1523 and 
 addressed a petition to Pope Hadrian VI. for the remedy 
 of one hundred grievances. Among these occur No. 5, 
 " How licence to sin with impunity is granted for money," 
 67 ; " How more money than penitence is exacted from 
 J 
 
 
rmm 
 
 154 
 
 DIFFERENCES OF DOCTRINE. 
 
 I! I 
 
 sinners," No. 91 ; " How bishops extort money from the 
 concubinage of priests. They alleged that the vendors of 
 bulls of indulgence declare that by means of these pur- 
 chasable pardons, not only are past and future sins of the 
 living forgiven, but also those of such as have departed 
 this life, and are in the purgatory of fire, provided only 
 something be counted down." They say if any one have 
 the means of paying, not only are present transgressions 
 allowed, but permission to transgress with impunity in 
 the future is secured ; out of this they say grow perjury, 
 murder, adultery, and every atrocious crime. The Pope 
 to whom this petition was sent implicitly admitted the 
 truth of these horrible charges. Indeed he could not deny 
 it, for the book entitled. Taxes of the Sacred Apostolic 
 Penitentiary, was then and is still extant, with a regular 
 tariff for the absolution of all kinds of sins, including 
 simony, murder by a priest, parricide, incest, arson, &c. 
 This evil had been steadily growing up for centuries, until 
 it reached its highest pitch under Pope Alexander V^I., 
 and then the outcry began which ended in the compara- 
 tive reformation of 1563. But even as reformed the sys- 
 tem differs wholly in doctrine and practice from those 
 primitive ecclesiastical censures out of which it grew. 
 When it is asserted by Roman Catholic controversialists, 
 that nothing more is intended by indulgences than the 
 relaxation of such penances as are enjoined by canonical 
 discipline, they are involving themselves in the condem- 
 nation of the bull exurges of Leo X., June 20th, 1520, 
 which coadems as pestiferous, pernicious and scandalous 
 those who say that indulgences do not avail for the remis- 
 sion of punishment due to Divine justice for actual sin, 
 
DIFFERENCES OF DOCTRINE. 
 
 155 
 
 i 
 
 and that they have relation only to the penalties of sacra- 
 mental satisfaction of man's appointment. It is not neces- 
 sary to prove by quotations that this system differs wholly 
 from the teaching of the Preraitive Church. The whole 
 thing is a novelty. There is no trace of it until A.D. 1084, 
 when Gregory offered remission of sins to all who would 
 take up arms against the emperor Henry IV. The same 
 offer was made to the C^rusaders, and it was extended by 
 Innocent III., to all who would take up arms against the 
 Albigenses and other heretics. After that it was offered 
 on all occasions. 
 
 The system in its mildest form destroys all true devo- 
 tion. It transposes the whole religious life into a system 
 of barter and sale. It assumes that no one will even offer 
 prayers to God without being bribed to do so, by a certain 
 fixed tariff of so much direct advantage and profit for so 
 much prayer. It transforms prayer from being the free 
 spontaneous outburst of a loving, trusting heart into a 
 coarse attempt at making a huxtering bargain with Al- 
 mighty God, until free-v^ill praises and prayers are be- 
 cominof almost unknown to the bulk of Roman Catholic. 
 Indeed Faber urges, "why should we have any vocal 
 prayers which are not indulgenced ("Growth of Holi- 
 ness," p. 292), nothing can be more profoundly unspiritual 
 or tend more to destroy the very central idea of the Gos- 
 pel of Christ as teaching a religion of self sacrifice — of 
 free, glad loving service of God than this whole horrid 
 traffic. For whatever Roman apologists may say, it is a 
 traffic still. ■ . 
 
 It must be remembered that the practice, encouraged 
 and authorised by the belief of Roman Catholics is, that 
 
156 
 
 DIFFERENCES OF DOCTRINE. 
 
 the iDcalculable majority of their own co-rehgionisis, who 
 are saved at all, pass at once after death into hideous tor- 
 ments of undefined duration — that the sacrifice of the 
 mass as propitiatory for the sins of the living and the 
 dead, are the chief means of relieving souls in purga- 
 tory — and so masses for the dead are very prominent 
 features in all Roman Catholic Churches. Yet, these 
 masses except on very infrequent occasions, such as All 
 Souls' day, are not said for the faithful departed in gene- 
 ral, but for private individuals, and are paid for according 
 to a fixed tariff. The result is that rich people purchase 
 thousands of these masses to be applied for the repose of 
 their own souls and those of their kindred and friends, 
 and so it comes to pass, not only that those who are just 
 barely capable of being saved, and who, according to 
 Roman theories, ought to remain longest and suflfer most 
 in purgatory, will find speedy release — while the poor 
 whose friends cannot afford to pay for masses are left to 
 suffer on for ages. And not only so, but the rich by pre- 
 engaging such vast numbers of masses for themselves, 
 leave the priests no time to say gratuitous masses for the 
 poor, however, earnestly they might wish it. And so 
 money is made the key of the kingdon of heaven. 
 
 " It was authoritatively taught by Troup, of Ancona in 
 the pontificate of John the XXII., that the Pope as dis- 
 penser of the merits of Christ could empty purgatory at 
 one stroke, by his indulgences of all the souls detained 
 there, on the sole condition that somebody fulfilled the 
 rules laid down for gaining those indulgences. He, how- 
 ever, advises the Pope not to do this. Put the case of 
 one of the worst kinds of railway accidents, where the 
 
DIFFERENCES OF DOCTRINE. 
 
 157 
 
 
 shattered carriages are also on fire, and the sufferers are 
 being slowly burnt as well as crushed and maimed, what 
 would be said if it were to become known that the rail- 
 way officials had extracted from the wreck only such pas- 
 sengers as seemed able to })ay for the attention — and had 
 teft all the poor to lie there without help. And yet there 
 is no proportion between the cruelty of such conduct and 
 that of the Roman clergy, if they believe what they say." 
 — Littledale. 
 
 One cannot read such things without standing aghast 
 at the boundless cruelty and wickedness of which human 
 nature is capable. Did these men really believe what 
 they taught; that millions upon millions of poor souls 
 were sutfering the intolerable pains of Purgatory ? That 
 they had the power to release them if they would, — and 
 yet that they could make a traffic out of this agony of 
 human spirits — refusing to lift their hands unless some 
 one would pay them for an exercise of charity, from 
 which not even death should hold them back, if they had 
 one spark, I will not say of Christianity, }>ut of humanity 
 left in them. 
 
 One cannot wonder that France has turned her back in 
 scorn upon what she has been taught to regard as the 
 Christian religion, when one reads the accounts of the 
 scandals that have been revealed in the courts of law in 
 connection with this mass traffic. Certain of the Parisian 
 clergy had bound themselves by receiving money for the 
 purpose to say as many as two hundred thousand masses. 
 TLey found that the work simply could not be got 
 through with, and instead of saying so and returning the 
 money, they arranged with an agent to farm out a large 
 proportion of them to country priests at a lower rate of 
 
SB 
 
 158 
 
 DIFFERENCES OF DOCTRINE. 
 
 pay per mass, so as to leave a margin of profit to the 
 original contractors, and a commission for the agent. It 
 was shown in two lawsuits that the agent had not carried 
 out his part of the engagement, but had simply pocketed 
 the money (while in other cases the masses had been said 
 for the barest pittrnce by starving curates). Imagine thfe 
 working of a sytem of religion which thus makes possible 
 a Glasgow Bank fraud in the spiritual world affecting in 
 the profoundest way the agonized souls of the departed 
 and the feelings of their sorrowing kindred ; that it should 
 be believed that the future condit' on of souls which Christ 
 died to ransom should be thus at the mercy of any grasp- 
 ing priest or swindling commission agent, surpasses all 
 comprehension. Indeed this whole system of indulgences 
 and mass traffic is such a manifest contradiction of the 
 whole spirit and teaching of the New Testament — such a 
 perversion of the faith and practice of the Catholic Church, 
 even for a thousand years of her history ; such an insult 
 to the reason, and common sense, and moral instincts of 
 men — that one would suppose that this flagrant departure 
 from the Catholic religion would be enough to open the 
 eyes of the most ignorant to the corruptions cl' Rome and 
 to set them free from her thraldom. 
 
 TRANSUBSTANTIATION 
 
 Is another departure from thr> do*' ■» • he Catholic 
 Church. The Roman positi ui j Eucharist, 
 
 after the words of consecrat: , the aok substance of 
 the bread is converted into the subs ance of the body of 
 Christ, and the substance of the wino into the substnnce 
 
DIFFERENCES OF DOCTRINE. 
 
 of His Blood, so that the bread and wine no longer re- 
 main, Imt the body and blood of Christ are substituted 
 in their place. This, however, is said to be true only of 
 the substance and not of the accidents. The accidents 
 such as colour, shape, taste size, smell, consistence, weight, 
 etc., all remain unchanged. It is held that the substance 
 which is interior to, and not necessarily dependent upon 
 these external accidents, is that which is converted, and 
 yet that the change is not spiritual but a real miraculous 
 conversion of the substance of the bread and wine into 
 the very body of Christ which was born of the blessed 
 Virgin and crucified on calvary. 
 
 It is not pretended that this doctrine was ever formu- 
 lated before the time of Paschasius Radbertus, about the 
 middle of the ninth century. No teacher before him 
 taught dogmatically that the presence is corporal and car- 
 nal. Nay, this position was emphatically denied by many 
 of the greatest of the Fathers. None evei before asserted 
 that after consecration nothing but the body and blood 
 of Christ remained, and that the substance of bread and 
 wine had passed away. It is indeed gravely doubted 
 whether Paschasius ever intended to teach any such doc- 
 trine. It is held that what was attributed to him, was 
 the developement of a yet later age. 
 
 The definition did not grow out of the statements of 
 Holy Scripture, and it was not a summarizing of a tradi- 
 tional doctrine of the Church. It was suggested by a 
 philosophical speculation of the schoolmen, which is in 
 all probability altogether false. We can conceive of the 
 res or substance of anything existing apart from one or 
 more of the ordinary accidents of that substance, but we 
 
 ■ ki ■ 
 
 
lt)0 
 
 DIFFERENCES OF DOCTRINE. 
 
 cannot conceive of it existing apart from all of them toge- 
 ther. To say that anything is not in any sense what all 
 our senses declare it to be, is to destroy the very bases of 
 all knowledge, and ultimately of all faith too. For if the 
 senses of touch and taste and smell may deceive us, why 
 may not the senses of sight and hearing. And so the 
 ground of faith for faith cometh by hearing. To declare, 
 however, concerning anything that it is somethmg more 
 than our senses can take cognizance of, is to transfer 
 it into the very realm of faith, and is in harmony with 
 our experience and observation. As for instance the out- 
 ward form of plant or tree or animal, and its inner life ; 
 the body which our senses take cognizance of and the 
 indwelling soul and spirit ; the mind and the thoughts 
 that dwell in it. That the whole Primitive Church be- 
 lieved in an actual presence of Christ in the Eucharist is 
 beyond dispute. All spoke of feeding on Christ there — 
 eating His body and drinking His blood. But then was 
 t after a spiritual and heavenly manner, or was it a car- 
 nal presence that they believed in ? Was it natural or 
 supernatural. Did they teach a carnal eating and drink- 
 ing of Christ's natural flesh and blood, or did they teach 
 a spiritual manducation i Did they believe the bread and 
 wine to be literally and actually transmuted into Christ's 
 body and blood, or did they think the bread and wine 
 still to remain bread and wine. Yet to be so identified 
 by the operation of His Spirit in some inscrutable way 
 with His body and blood, as to be called by their name, 
 and to be the instrument of actually conveying them to 
 the believing soul. 
 
 No controversy had as yet arisen on this subject. There 
 was no need of caution, and so their language is not 
 
DIFFERENCES OF DOCTRINE. 
 
 161 
 
 mai-ked by the exactness of modern theology. Their feel- 
 ings inclined them to the mysterious, and so they not 
 infrequently used language which sounded like a belief in 
 transubstantiation or a carnal presence. This would natu- 
 rally occur where people believed in a real presence, and 
 had not learned the necessit}'^ of guarding their words. 
 But then it is evident at once that one clear statement, 
 that the presence was spiritual, or that the substance of 
 bread and wine remained, must outweigh any number of 
 statements that merely sound like a belief in transubstan- 
 tiation. No Roman Catholic for instance would now sav 
 that the bread and wine remain unchanged, and that the 
 feeding is after spiritual and heavenly manner. 
 
 St. Cyril, of Jerusalem, A.D. 38G, for instance, who uses 
 very strong language about His body being given under 
 the figure of bread, and His blood under the figure of wine, 
 yet uays, " That the Jews from their carnal interpretation 
 of His laws were ofiended at the Lord's saying," John vi., 
 53. " They not receiving His saying spiritually, being 
 offended, went backward thinking that He invited them 
 to the eating of His flesh." 
 
 St. Justin Martyn, 138, in explaining to the heathen the 
 acts and meaning of the Christian religion says, " this food 
 is called by us Eucharist, which no one is allowed to take 
 but he who believes our doctrine to be true, and has been 
 baptized in the laver of regeneration for the remission of 
 sins, and lives as Christ enjoined, /or we take not these as 
 common bread and common drink, for we are taught that 
 this food which is blessed by the prayer of the word which 
 cometh from Him by conversion of which our flesh and 
 blood are nourished, is the flesh and blood of Him the 
 
i! 
 
 r 
 
 I 
 i 
 
 162 
 
 DIFFERENCES OF DOCTRINE. 
 
 Incarnate Jesus." This of course proves that high Eucha- 
 ristic doctrine prevailed in the days of Justin, but it 
 proves also that he was no transubstantiationist. He says 
 that it was still bread, though not common bread : \t had 
 been transformed into a new use. Had he held the doc- 
 trine of transubstantiation, he would in- all honesty have 
 had to tell the Emperor that by a miraculous action of 
 God it had ceased to be bread at all. 
 
 Iren£eus, A.D. 170 says, " As the bread from the earth 
 receiving the invocation of God is no longer common 
 bread, but the Eucharist, consisting of two things, earthly 
 and heavenly ; so also our bodies receiving the Eucharist, 
 are no longer corruptible, but have hope of eternal life " 
 (Irense Lib. iv., 32). In his apprehension, the substance 
 of the bread remains as an earthlv element still after con- 
 secration. 
 
 He elsewhere says, " That by the Holy Spirit descend- 
 ing on the Eucharist, the elements become so the body 
 and blood of Christ, that though they yet remain figures 
 or emblems, still the partakers of those emblems obtain 
 pardon and eternal life." (Irenaeus, Frag. 2, p. 20.) 
 
 TurtuUian, A. D. 218, says Christ called the bread, 
 " His body" (Ad. Judse. c. 10), and again, bread, by 
 which He represents His very body (Adv. Marcuis, Let. I., 
 c. Is). Once more, having taken bread and distributed it 
 to His disciples. He made it His body, by saying, " This 
 is My body." that is, the figure of His body. But there 
 would be no figure if there were no true body (Ad. Marc. 
 Lib. iv, C. 40), he says, " The bread is a figure of Christ's 
 body by which he is pleased (representare) to recall His 
 body to His followers. In this bread His body is under- 
 I 
 
DIFFERENCES OF DOCTRINE. 
 
 163 
 
 stood (Censetur), or accounted. So that our bodies are fed 
 with His body." 
 
 Clement of Alex, A. D. 218, says, " In speaking of the 
 Eucharist, Christ showed that what He blessed was wine, 
 by saying to His disciples, " I will not drink of the fruit 
 of the vine, (Lib. ii., C. 2, p. 186). . j t^ 
 
 Origen, A. D. 254, says, in speaking of the Eucharist 
 " Acknowledge that they are figures which are written in 
 the sacred volumes. Thereupon, as spiritual, not carnal, 
 examine and understand what is said. For, as carnal, 
 you receive them, they hurt, not nourish, you. Not only 
 in the Old Testament is there a letter which killeth, but 
 also in the New there is a letter which killeth him which 
 doth not spiritually consider it, for if, according to the 
 letter, you receive this saying, " Except ye eat my flesh 
 and drink my blood, that letter killeth." (In Lent., Hom. 
 vii., p. o). 
 
 St. Cyprian, A. D. 258, arguing against the heretics who 
 were using water in the Holy Communion instead of wire 
 mixed with water (the universal usage of the Primitive 
 Church), says, " That nothing should be done but what 
 Christ did before ; that, therefore, the cup which is oflered 
 in commemoration of Him be oftered mixed with wine. 
 For whereas Christ says, ' I am the true vine,' the blood 
 of Christ is surely wine, not water, nor can it appear that 
 in the cup is His blood with which we are redeemed, if 
 wine be absent, by which Christ's blood is represented." 
 (Cyp., Epis. Ixiii Coecilio Fratri, p. 148, Onf.) 
 
 St. Athanasius, A. D. 373, quoting John vi., 61-63, 
 says, " Christ distinguished between flesh and spirit, that 
 believing not only what was apparent, but also what was 
 
164 
 
 DIFFERENCES OF DOCTRINE. 
 
 invisible, they might know that what he spake was not 
 carnal, but spiritual. * * He made mention of His 
 ascension into heaven that he might draw them 'rom un- 
 derstanding it corporally, and that they might under- 
 stand that the flesh he spake of was heavenly food from 
 above, and spiritual nourishment given them by Him." 
 (Athan, in illud Evangel., Op. Tom. :, p. 979.) 
 
 St. Cyril of Jerusalem, A.D. 386, says, " The Caphar- 
 nite heretics were misled by interpreting our Lord car- 
 nally, as though He meant a banquet upon flesh, not as 
 He ought to be interpreted, spiritually," (Cyril Cat. Mul- 
 tag. iv, 1.) - .•." ,, 
 
 Jerome, A.D. 420, who uses very strong language about 
 the real presence of Christ in the Eucharist yet clearly 
 distinguishes between the natural body and blood of 
 Christ and the spiritual body and blood which are eaten 
 and drunken by the faithful. (Hieron. in Eph. I., v. 7.) 
 
 The Epistle to Csesarius, generally attributed to Chry- 
 sostom, says " that before the bread is consecrated we call 
 it bread ; but when it is consecrated it is no longer called 
 bread, but is held worthy to be called the body of the 
 Lord, yet still the substance of the bread remains." (Chrys. 
 ad Csesarium, Tom. IIL, p. 743.) ; v 
 
 St. Augustine, A.D. 430, says, " Our Lord hesitated not 
 to say, ' This is my body,' when He gave the sign of His 
 body, spiritually understand, what I have spoken to you. 
 You are not to eat that body which you see and drink 
 that • ood which they will shed who will crucify Me. I 
 have commended to you a sacrament, spiritually under- 
 stood it will quicken you. Though it must be visibly 
 celebrated, yet it must invisibly be understood." (Tom. 
 
DIFFERfiNCES OF DOCTRINE. 
 
 165 
 
 IV., p. 1066.) What you see is bread and the cup. But 
 as your faith requires, the bread is Christ's body, the cup 
 His blood. How is the bread His body and the wine His 
 blood ? These things, brethren, are therefore called sacra- 
 ments, because in them one thing is seen another under- 
 stood. What appears has a bodily form, what is under- 
 stood has a spiritual fruit. (Tom. V., pt. 1., p. 1103.) 
 " The body and blood of Christ will then be life to each if 
 what is visibly received in the sacrament be in actual 
 verity spiritually eaten, spiritually drunk." (Tom. V. 
 par. I., p. 64.) 
 
 Theodoret, A.D. 456, says, " He honoured the visible 
 symbols with the name of His body and blood, not chang- 
 ing the nature, but adding to the nature grace." (Tom. 
 IV., p. 17.) Again, " The mystic symbols depart not after 
 consecration from their own nature, for they remain in 
 the former substance. Though we understand what they 
 have become, and believe and adore, as though they were 
 what they are believed to be." (Ibid. p. 185.) 
 
 Pope Gelasius, 496, says, " Certainly the sacrament of 
 the body and blood, which we receive, is a divine thing, 
 on account of which, and through the same, we are made 
 partakers of the divine nature, and still the substance or 
 nature of bread and wine does not cease (non desinit), 
 * * ♦ * although by the operation of the 
 divine spirit they may pass over into a divine substance 
 still they continue in the propriety of their own nature 
 {permanente tamen in suce proprietate naturm.") — Be 
 duohus natur in Christo, Tom. VIIL, p. 730. 
 
 And so it went on without any change in the testi- 
 mony of the Church against the modern doctrine of Rome, 
 
166 
 
 DIFFERENCES OF DOCTRINE. 
 
 certainly till the middle of the ninth century, probably 
 till the middle of the twelfth century. 
 
 That all the Christian writers of these first ages use 
 language which teaches in the plainest terms the doctrine 
 of a real (or if it be preferred a true and actual) presence 
 of (vhrist in the Sacrament of the Altar, is altogether 
 beyond dispute. Indeed they use language again and 
 again which, if such an interpretation were not rendered 
 impossible by such statements as I have quoted, would 
 readily lend themselves to the support of the present 
 Roman doctrine. Those statements make it impossible 
 that such a doctrine could have been held by them. The 
 idea which lies at the basis of most of their strongest state- 
 ments respecting the Lord's Supper may be said to be 
 this : That as the Logos or Word was once united with 
 the flesh, so in the Supper He is now united with the 
 bread and wine ; but as the Catholic doctrine has always 
 been that the union of the two natures in Christ was not 
 a transubstantiation or absorption of one nature into the 
 other, but that the two natures continued united in the 
 one person, perfect God and perfect man ; so in the Eucha- 
 rist the two parts the heavenly presence and the earthly 
 elements were united in one Sacrament by the power of 
 the Holy Ghost, yet so that each continues in its own 
 proper nature. 
 
 It has been well urged that the Fathers, with all their 
 strong expressions, could not have meant to teach tran- 
 substantiation : (1) Because the change is so often com- 
 pared with that of water in baptism and chrism in conse- 
 cration; (2) Because it is likened to the union of the 
 Logos with the flesh — where there was no transformation 
 
DIFFERENCES OF DOCTRINE. 
 
 167 
 
 of the flesh ; (3) Because the Fathers (many of them) 
 argue against the monophysites, on the ground that as 
 there was in the Lord's Supper no change in the sub- 
 stance of the bread and wine, so there was none in 
 the incarnation ; (4) Because they frequently call the 
 elements after consecration figures and signs, rvn-ocr dvTirvTra, 
 Hgura signitm, terms which no believer in transubstanti- 
 ation could or would apply to them. And so we may 
 conclude that in this particular again Rome has perverted 
 and destroyed the doctrine of the Primitive Catholic 
 Church, has introduced a degrading materialism into the 
 interpretation of the mysteries of Christ, and has de- 
 stroyed the very nature of the sacrament by transforming 
 its unfathomable mystery into a mere mechanical miracle. 
 
 THE WITHOLDING OF THE CUP. 
 
 This is a point in which the Roman Church has confes- 
 sedly departed from the practice of the Primitive Catholic 
 Church. Cardinal Bona, one of the most distinguished 
 liturgical writers of the Roman communion, saj ^ that the 
 faithful always, and in all places, from the first beginning 
 of the Church till the twelfth century, were used to com- 
 municate under the species of bread and wine. The 
 use of the chalice began little by little to drop away in the 
 beginning of that century, and many bishops forbade it to 
 the people, to avoid the risk of irreverence and spilling 
 (Ro. Liturg. ii. 18). The Council of Constance, which first 
 dared to set aside the Lord's express command, "drink ye 
 all of this," (on June loth, A.D. 1415, not only admits that 
 Christ Himself administered in both kinds to His disci- 
 ples, but further declares that in primitive times this sacra- 
 
168 
 
 DIFFERENCES OF DOCTRINE. 
 
 ii.i 
 
 I 
 
 ment was received in both kinds by the people, and yet 
 in the teeth of an explicit Divine command, and in spite 
 of acknowledged long continued Catholic usage, it decreed 
 that " as the reception of one element was sufficient for 
 the receiving wholly, both the body and blood of Christ, 
 so the Eucharist should be received by the laity in one 
 kind only." (CI. Con. Sess. xiii.) And it decreed " that if 
 any priest in obedience to Christ's command should disre- 
 gard its decree, he should be handed over to ihe secular 
 arm, which then meant that he should be burnt at the 
 stake." This is still the unrepealed law of the Roman 
 Church. 
 
 It is in direct opposition not only to the plain letter of 
 Holy Scripture, but to the unquestioned practice, as Ro- 
 manists confess, of the Catholic Church. In Justin Marty n, 
 A.D. 135, the earliest uninspired account of the Eucharist 
 that has come down to us, we read that " the deacons gave 
 to every one that was present to partake of the bread over 
 which thanks had been offered, and of wine mixed with 
 water, and that they carried them also to those not pre- 
 sent." (Just. Apol., 1, p. 97.) 
 
 St. Cyprian says, " that the deacons offered the cup to 
 those who were present." (Cyp. de Lapsis, p. 6 j, Fek. } 
 
 St. Chrysostom specially notices that there is no differ- 
 ence between priests and laymen in this respect, " whereas 
 under the old covenant, the priests ate some things and 
 laymen others ; and it was not lawful for the people to 
 partake of those things of which the priests partook ; it is 
 not so now, but one body is placed before all and one 
 cup," (Chrys. Horn. xiv. in I., lib.) 
 
 And so onward for centuries. Thus the Council of 
 Clermont, A.D. 1095, decrees, in its xviii. canon, that all 
 
 i ■ - -:• 
 
DIFFERENCES OF DOCTRINE. 
 
 169 
 
 wlio shall communicate at the altar shall receive the body 
 and blood in both kinds, unless by way of necessity and 
 from caution, and this Council was presided over by Pope 
 Urban II. in person. 
 
 Pope Galasius I. says, we have ascertained that certain 
 persons, having received a portion of the sacred body alone, 
 abstain from partaking of the chalice of the sacred blood. 
 Let such persons either receive the sacrament in its enti' 
 retij, or be expelled from the entire sacrament, because the 
 devision of one and the same mystery cannot take place 
 without great sacrilege. Thus what shocked Pope Gala- 
 sius was exactly what is seen in every Roman church to-day. 
 The priest alone receiving the chalice,and the laity abstain- 
 ing from it (Cup. Jur. Can. Deere t, III., ii. 12). So Pope 
 Paschal II., A.D. 11 18, wrote, " Therefore, according to the 
 same Cyprian, in receiving the Lord's body and blood, let 
 the Lord's tradition be observed ; nor let any departure be 
 made through human and novel institution, from what 
 Christ the Master ordained and did. For we know that 
 the bread was given separately and the wine given sepa- 
 rately by the Lord Himself; which custom we therefore 
 teach, and command to be always observed in Holy 
 Church, save in the case of infants and very infirm per* 
 sons, who cannot swallow bread (Op. 535, t. 1(33, p. 442). 
 
 How this is reconcilable on infallibility principles, with 
 the teaching of the whole line of Popes since the Council 
 of Constance, and with the practice of the Roman Church 
 since that time, it is not easy to conjecture. However it 
 may be explained, it proves conclusively that the Roman 
 Church in this particular again differs widely both in doc- 
 trine and in practice from the Catholic Church. 
 
LKCTURK IX. 
 
 THE CONTINUITY AND CATIIOLR'ITV OF THE CHURCH OF 
 
 ENGLAND. 
 
 *' For other foundation can no man lay than that is laid, which 
 in Jesua Christ."— lat Corinthians iii., 11. 
 
 rT"^HE Clmrcli grew out of Christ. It is built ui)on His 
 JL person. It is His own appointed instrument for 
 conveyin^ liis incarnate life to us. It is the great world- 
 wide and time-long witness to the truth of His history. 
 It was organized and instructed by Him. It began its 
 heroic task oi' converting the world, at His command, 
 when in the upper chamber at Jerusalem He had shed 
 out upon it His regenerating, illuminating, guiding Spirit. 
 From that centre it spread with noiseless rapidity, creep- 
 ing on from village to village, from town to town, frotji 
 land to land, till within a very little while it had reached 
 the uttermost bounds of the West, and had spread to the 
 Noi'th,andEast,and South, into lands far beyond thebounds 
 of the Roman Empire. It was, as we have seen, called the 
 Catholic Church, because it had this world-embracing 
 mission, and because it was the herald of God's whole 
 truth to man. It did not set itself to subvert or absorb 
 
CATHOLICITY OB' THE CHURCH OF ENGLAND. I7l 
 
 the Hocular |)(/vver but to strengtlien and establisli it by 
 purifying and eleveiing human life in every land ; and so 
 wliile it was every where one and the same body, in per- 
 fect union and communion throughout all its parts, it yet, 
 insubordination to its great central truths and principles, 
 accommodated itself to the political conditions of its sur- 
 roundings. And so there grew up the national sul)-divi- 
 sionst)f this one body, such as the Greek, Italian, Spanish, 
 French, and English branches of the one Catholic Church, 
 all subject to the supreme legislative government of the 
 whole body — the General Council. 
 
 1 have asked your attention to the way in which this 
 original constituti(jn was invaded and overturned, these 
 principles trampled under foot, and these doctrines contra- 
 dicted and obscured, so that the Roman Church, in so 
 far as she is Roman, has ceased to be Catholic in consti- 
 tution, in doctrine and in practice. 
 
 I ask your attention to as brief a statement as I can 
 make, of the beginning, continuity, and catholicity of the 
 English Church. 
 
 Whence, then, came the Church of England ? It is now 
 made clear beyond dispute that the Celtic part of the 
 Island had been almost if not wholly Christianized long 
 before the coming of Augustine in 596, and that Celtic 
 part — including Wales, the kingdom of Strathclyde, and 
 Scotland — embraced quite half of the territory of the 
 whole island. We learn from Tertullian, who wrote about 
 A. D. 208, that districts of Britain inaccessible to the 
 Roman arms — that is the Highlands of the noith and 
 west — had been subdued to Christ. A little later, A.D. 
 239, Origen speaks of Britain as having one religion, and 
 
172 CATHOLICITY OF THE CHURCH OF ENGLAND. 
 
 that one tho religion of Christ. (Homil. iv., in Eazekl.) 
 Constaiitius, the fatlier of Constantine, is said by Sozo- 
 inan to liave favoured and supported Christianity in Bri- 
 tain. And Eusebius, the historian, in more than one pas- 
 sage implies the existence of a Christian British Church. 
 There was certainly a large and regularly constituted 
 Church in Britain before the end of the third century, for 
 at the important council held at Aries, in A. D, JU4, 
 three British bishops were present, and affixed their signa- 
 tures to the decrees of that council. St. Athanasius says 
 that the British Church accepted and assented to the 
 faith defined at Nice, A. D. 325. His language leaves* no 
 dou])t that British bishops were either present in person 
 or afterwards signified their adhesion to the decisions of 
 the Synod of Sardica, 347. Three British bishops were 
 present at the misguided Council of Rimini, 359. St. 
 Chrysostom, writing 3G7, speaks of the British Isles as 
 possessing churches and altars. 
 
 In fact, the evidence of the existence of an organized 
 Church in Britain before the coming of the Roman mis- 
 sion is overwhelming. When Augustine landed, he found 
 a bishop, Luidhart, and his attendant priests, who had 
 come from France with the Christian Queen Bertha to re- 
 side in the court of the yet heathen Ethelbert, King of 
 Kent ; and about two years after Augustine's arrival we 
 have a detailed account of his interviews with seven 
 British bishops and many learned men from their famous 
 monastry of Bangor. Augustine claimed, among other 
 things, their acknowledgement of himself as Archbishop 
 of England, by virtue of his appointment by the Pope. 
 They replied, " We know of no other obedience except 
 
CATHOLICITY OF THE CHUllCH OF ENGLAND. 173 
 
 1 
 
 that of love and perfect charity tliat is (hie to him whom 
 ye style Pope, nor that lie has a claim and right to be 
 Fathoi <»f Fathers. Further, we are under the juri»dic- 
 tion of the Bisliop of Caer-Leon-upon-Usk, wlio is un- 
 der God appointed to oversee us, and to make us keep the 
 spiritual path." Augustine was enraged and threatened, 
 " Since, then, ye refuse to work under my direction for 
 the conversion of the Saxons, ere long, by a just judgment 
 of (iod, you shall have to suffer from the Saxons 
 the bitter pains of death." And it was not very 
 long till an Anglo-Saxon king, still j)agan, marched at the 
 head of his tribe to the very spot where the conference 
 had been held, and, overthrowing the Welsh army, massa- 
 cred the whole of the monks of Bangor, to the niunber of 
 700, and rased their monastery to the ground. " It was a 
 national tradition among the Welsh," says Thierry, " that 
 the chief of the Roman mission had instigated this inva- 
 sion and pointed out the monastery of Bangor to the 
 Pagans of Northumbria." Be this as it may, the event 
 supplies an additional proof of the existence and extent 
 of the ancient British Church. 
 
 But you are, perhaps, asking. Whence came this nume- 
 rous ancient British Church ? In replying, we may at once 
 dismiss as mere myths the legends about St. Paul, Cai-ac- 
 ticus, Joseph of ArimatluDa, and King Lucius, being 
 founders of the British Church. They have no historical 
 basis. There never was any King Lucius, such as the 
 Roman Catholic legend describes. There can be but 
 little doubt in the mind of any one who will take pains 
 to study the matter that Christianity came into England 
 mainly from Asia Minor through the Greek colonies at 
 
 I mw 
 
 lti| 
 
 ■I 
 
174 CATHOLICITY OF THE CHURCH OF ENGIAND. 
 
 i.'i f •->(-'. 
 
 Marseilles and up the Rhone. During the early Christian 
 times there was close and continual intercourse l^etween 
 the (ireek colonies of the Lower Rhone, and the Greek 
 settlements of Asia Minor, of which Ephesus was the 
 centre. Greek civilization was extensively diffused in the 
 interior of south-eastern Gaul. The Church that flour- 
 ished at Lyons and Vienne in the second century was 
 unquestionably G-reek in its origin. The martyrs' names 
 are Greek. The first fjishops were Greek. The great 
 Irenajus, the second bishop, wrote in Greek. The narra- 
 tive of the martyrdoms of the Rhone vvas sent, not to 
 Rome, but to the Greeks of Asia, li-enjieus took sides 
 with the Greeks in their disputes with Rome about 
 Kaster and the rebaptizatlon of heretics, and he rebuked 
 the Roman bishoj) shari)ly for his harshness towards the 
 Asiatics. We learn from iiim that the Church at that 
 time extended not only through this district of the Rhone, 
 but alontjf the left bank of the Rhine towards the English 
 Channel. 
 
 When persecution broke with such sudden fury upon this 
 (!hurch, towards the end of the century, thousands were 
 slain, but thousands fled towards the West, and sou<rh-t 
 shelter fum their I'^oman persecutors among their kins- 
 men ami<l the forests of the West. Britain was as yet 
 free from the per:3ecu tor's flail, and as many as could 
 passed over to their Celtic kinsmen living there, and 
 hid themselves in the remote districts of the island, carry- 
 ing with them not only the story of their sufferings, but 
 the m<!ssag(i of their faith, winning many to the religion 
 of Clirist, and tluis accounting for I'ertullian's saying, 
 " Et Brittannorum inacc«ssa Romanis loca Christo vero 
 
 \ 
 
^ 
 
 ; CATHOLICITY OF THE CHURCH OF ENGLAND. l75 
 
 •subdita sunt," and for the large number of bishops, monks 
 and priests tliat were found among the Celts at the com- 
 ing of the Saxons. Bede (B. I. C. 15), describing the hor- 
 rors of the Saxon invasion, tells us that tb . prie^oS were 
 everywhere slain before the altars. The prelates and the 
 people, without a'ny respect of persons, were destroyed by 
 tire and sword. Some of the miserp.ble remainder beinfj 
 taken in the mountains, were butchered in heaps; some 
 with sorrowful hearts Hed beyond the seas — fled to Ire- 
 land, no doubt, as they were being driven to the West l)y 
 the ferocious Saxons. These became the harbincjers of 
 the faith to Ireland, just as their Gjelic kinsmen had been 
 nearly two centuries before to England, St. Patrick, who 
 was a Scotchman, seems to have been the first to carry 
 on a successful missionaiy work in that island. His suc- 
 cess, however, was only temporary. The land ]aj)sed into 
 heathenism after his death ; and the abiding conversion 
 of that island was accomplished by St. David, St. Gildas, 
 and St. dhadoc, three Welsh saints of the ancient Biitish 
 Church, who went to Ireland at the request of King An- 
 mire, to restore ecclesia stical order, because, as he states 
 in his letters, the Iiish had lost the ( 'atholic faith. This 
 Irish (Jhurch soon became famous throu<]:hout the world 
 for its learning and missionary zeal. During the seveuthand 
 early • *q^hth centuries, it was the most influential Church 
 in Christendom. It promised fair at that time to become, 
 instead of Home, the ecclesiastical centre of the Christian 
 world. From it at an eaily date went out those famous 
 missionaries, ( -olumba, Aiden, Finnan, (Jhad and Wilfred, 
 who finally converted the greater part of Saxon England 
 to the faiti). 
 
 <h 
 

 ': i 
 
 I! 
 
 Sf |i 
 
 176 CATHOLICITY OF THE CHURCH OF ENGLAND. 
 
 For although Augustine, the Roman missionary, was at 
 first successful in converting the kingdom of Kent, and 
 through his agents, Essex, East Anglia and Northum- 
 bria, yet when the first Christian kings died, the still 
 half-heathen masses of the people returned to their old 
 ways. Christianity, as planted by the Roman mission- 
 aries, was everywhere swept away, heathenism every- 
 where restored, and the final re-conversion of the five 
 principal kingdoms of the Heptarchy was accom[)lished 
 by the Celtic missionaries, who emerged from the already 
 Christianized kingdom of Strathclyde, Wessex, the last 
 of the heathen Saxon kingdoms, was converted by an in- 
 dependent mission of the Frankish Gauls, under Birinus. 
 So that Kent was the only one of the Saxon kingdoms 
 that really owed its surviving Christianity to the Roman 
 mission. The English Church, then, owes its origin not to 
 the Roman Church, as Roman controversialists maintain, 
 but directly to the Scoto-Irish Church, and ultimately to 
 the Greek Asiatic Church. This historical record is con- 
 firmed by the fact that the British Christians followed the 
 Ephesene, and not the Latin liturgy, and customs. 
 
 The whole Church, then, of England, Ireland and Scot- 
 land was one, and the Roman mission had only resulted 
 in contributing the one small kingdom of Kent to this 
 final result. Throughout the island, with the exception 
 of this small corner, the liturgy and customs of the ancient 
 British Church prevailed. The differences between this 
 British, or Galilean liturgy, and the Roman of that day 
 were not important, and there is no evidence of conflict 
 or hostility between the Churches of British and of 
 Latin origin. The Roman usage with regard to the time 
 
 C' f: 
 
MMiiiiiiinimim 
 
 CATHOLICITY OF THE CHURCH OF ENGLAND. 
 
 177 
 
 of keeping Easter was finally accepted as the result, not 
 of constraint, but of an intelligent discussion of the mat- 
 ter, and the liturgical differences were left undisturbed, 
 so that different uses })revailed in different parts of the is- 
 land, even until the first prayer book of Edward V^I, was 
 issued. 
 
 But the Church of Enjjland itself thus constituted was 
 autocephalous — it had no headship outside itself — it was 
 wholly independent of Rome, It managed its own affairs, 
 and ofoverned itself ; and iio more thoufjht of submittinof 
 its action to the approval of the Pope than does the 
 Church of England of to-day. The claim of the Pope to 
 patriarchal and appellate jurisdiction was not unknown. 
 But it was repudiated. Wilfred, bishop of York, in a 
 quarrel with the Archbishop of Canterbury and the King 
 of Northumbria, was the first Englishman to appeal to 
 Rome. This was a direct violation of the Church princi- 
 •ples of that age, for the Patriarch of Rome had jurisdic- 
 tion only when both parties agreed to refer the cause to 
 him. To appeal from a national English synod, from an 
 English King, and an English Metropolitan, was not to be 
 tolerated by the free spirit which pervaded the land ; and 
 consequently, when Wilfred returned with a Papal deci- 
 sion in his favour, and on the strength of it demanded to 
 be restored to his diocese, a council of clergy and laity 
 was assembled, and unanimously determined that the ap- 
 peal was a public offence, and the Papal letters an insult 
 to the Crown and nation. Wilfred was condemned and 
 imprisoned for nine months, and became for many years a 
 wandering outcast. By the Archbishop of Canterbury 
 Theodore, the Papal mandate was equally disregarded , 
 
178 CATHOLIJITY OF THE CHURCH OF ENGLAND. 
 
 although the decree declared that all persons, whoever 
 they might be, who should attempt to infringe that 
 decree, should be smitten with an everlasting anathema. 
 
 You remember how, at the end of the next century, 
 790, the English Church, under the guidance of Alcuin, 
 resisted the action of the Church of Rome, and the com- 
 mand of the Pope, and rejected the veneration and service 
 of images, to which they had committed themselves, as 
 things which the Church of God utterly abhors. The 
 claims of Rome were now being constantly pressed, and 
 though they made some progress they were constantly re- 
 sisted. 
 
 In the year 805 the English clergy in synod addressed 
 a letter of remonstrance to Pope Leo on the custom which 
 had been growing up of late of the English Metropolitans 
 being obliged to go to Rome to solicit the pall from the 
 Pope. They pointed out that it was an innovation, and> 
 in consequence, the Pope sends the pall the following year 
 to Wilfred, without requiring his presence at Rome. 
 
 For the next hundred years — till the middle of the 
 tenth century — the Danish ravages and final conquest of 
 the land, not only suspend the progress of the Papal 
 power in England, but almost sweep Christanity from the 
 land. During this time, howeve)', the principles of the 
 forcreiies of Isidore were being propagated and accepted 
 everywhere in the West ; and so, when the Church re- 
 vived again in England, it was surrounded by a wholly 
 different atmosphere. The whole ideal of the constitution 
 and government of the Church was changed : Papal sov- 
 ereignty was being enforced. Under the inspiration of 
 Rome, the secular clergy — as the men who were married 
 
 "V^ 
 
 ij 
 
 r. 
 
CATHOLICITY OF THE CHURCH OF ENGLAND. 179 
 
 and lived in their parishes were called — were being driven 
 out ; clerical celibacy was enforced, and the Benedictine 
 monks — those eager agents of the Papacy — were being in- 
 truded into the places of the parochial clergy every- 
 where. 
 
 The inveterate preference of Edward the Confessor 
 (1042-1()GG) for foreigners, and his constant practice of 
 putting toreign Churchmen into English sees, is well 
 known. Increased connection with the continent, where 
 Rome was already supreme, meant increased subjection to 
 the Papal claims. We now, for the first time, hear of bis- 
 hops going to Home for consecr? '^n or confirmation, and 
 of the Roman Court claiming ast a veto on the nom- 
 
 ination of the English Kino;. 
 
 One of the avowed objects of the conquest was to 
 bring the English Church more completely under the con- 
 trol of the Papal see. For this end the Pope gave his 
 sanction and blessing to this robber chieftain, and sent 
 his leofate to assist one of the most ruthless tvrants that 
 ever lived in trampling the life out of the English 
 Christians, and in driving English bishops from their sees 
 to make room for Frenchmen and Italians, who would be 
 the ready instruments of the Papal will. 
 
 And yet the Conqueror claimed and exercised an eccle- 
 siastical supremacy far exceeding that exercised by Henry 
 VIII. He would not allow any one of his subjects to re- 
 ceive any actual pontiff of the Roman city as the apostoli- 
 cal pontiff, except by his orders, or to accept his letters 
 unless they had first been sh:)wn to himself The Arch- 
 bishop of Canterbury was not allowed to enjoin or pro- 
 hibit anything, except it were in accordance with his will 
 
180 CATHOLICITY OF THE (JHURCH OF ENGLAND. 
 
 and had first been submitted to him. He asserted his 
 right to stay excommunications, or purely Church cen- 
 sures, and he robbed monastries and churches and 
 shrines in a wa.y that throws Great Hal's sacrileges alto- 
 gether in the shade. And yet, as he was promoting the 
 extension of the Papal power, he was not so much as re- 
 monstrated with by the Supreme Pontitt*. 
 
 Rufus, his son and successor, went still further. All 
 Church preferments were openly administered for the 
 benefit of the royal revenue. Whenever a prelate or 
 beneficed clerk died, the royal ofiicers at once seized the 
 benefice and held it for the benefit of the crown, until 
 such times as a clerk could be found who would pay to 
 the royal exchequer the price at which the preferment 
 was valued. A system of universal simony was intro- 
 duced. The see of Canterbury was kept vacant for years, 
 and the king appropriated the revenues. When, at length, 
 Anselm was appointed archbishop, he resisted the king's 
 exactions, and upheld Pope Urban, with whom the king 
 had quarrelled; but it is remarkable that the bishops of 
 England, in the spirit of their ancient independence, ad- 
 vised the archbishop to give up this Urban, who could 
 never be of any advantage to him, and casting away the 
 yoke of servitude and asserting his freedom as becomes an 
 archbishop of Canterbury, be ready to support the king. 
 And it is remarkable, too, that when Anselm fled to the 
 Pope for help, he wjis kept hanging about the Papal 
 court for years, and could obtain no definite answer to 
 his appeal until the king died. Then came the long 
 quarrel with Henry I. about investiture, which involved 
 the question as to whether the clergy were to be the sub- 
 
CATHOLICITY OF THE CHURCH OF ENGLAND. 
 
 lil 
 
 jects of the King or of the Pope. Henry declared in his 
 quarrel with Anselin, " I will not endure in my kingdom 
 anyone who is not my subject." On the appointment of 
 Ralph as Anselm's successor, the Pope wrote an angry 
 letter complaining that the see of Rome (which had by 
 this time, 1114, r^retty well established its sovereignty on 
 the continent) was treated by the English Church and 
 king with scant reverence. " No appeals came from Eng- 
 land, no questions were I'eferred to Rome for decision. 
 The English Church presumed to act independently." To 
 remedy this state of things, he sent Anselm, a nephew of 
 the late archbishop, as his permanent legate in England. 
 This was a new and unheard-of claim. Special legates 
 had been sent for special purposes, but the establishment 
 of a permanent legate had never been tolerated. When 
 the attempt became known in England, the excitement 
 was intense and general. Bishops, abbots and nobles 
 met in London, and sent an embassy to the King, who 
 was at the time in Normandy, and the result was that 
 the Papal legate was forbidden to enter England, and the 
 Pope acquiesced and withdrew him. 
 
 The English Church was tricked by another 
 Pope into allowing the appointment of such an officer. 
 The disputes between the Archbishops of York and Can- 
 terbury about superiority was referred to the Pope, and 
 he settled the question by appointing the Archbishop of 
 Canterbury,' who claimed superiority, his permanent legate, 
 and so making him superior to his brother of York. It 
 has been well said that the Archbishops of Canterbury 
 were thus stripped of their rights and clothed with the 
 shadow of them. And still the struggle went on, the 
 
182 CATHOLICITY OF THE ("HITRCH OF ENGLAND. 
 
 Papacy ever pi'essing its claims, and the Kings and 
 Church of England struefeflinij ayainst them, and ever and 
 anon resisting and rejecting them. As the result of this 
 struggle, during the next reign the Council of Clarendon 
 was held, and by its deo'ees no appeal was allowed to be 
 carried beyond the court of the Archbishop of (Canterbury, 
 i. e., to Rome, except by the King's special permission. 
 No excommunication or interdict could be published 
 without his sanction. All appointments of bishops were 
 henceforth required to be by election, and every bishop 
 was now obliged to declare himself the liege and subject 
 of the King, not of the Pope. 
 
 When John had basely surrendered his crown and 
 kingdom, it was the Church of England, under the leader- 
 ship of Archbishop Langton, that was chietiy instru- 
 mental in extorting from him the Magna Charta, which 
 enacts in its first clause that the Church of England shall 
 be free, and retain all her laws and ancient liberties in- 
 tact, including the liberty of election. The Pope annulled 
 the great Charter, and excommunicated the Primate and 
 his supporters, and styled John, who went raging through 
 the countr}^, accompanied by bands of cut-throat mercena- 
 ries, his beloved son in Christ. But neither Primate, nor 
 Church, nor people would yield to his threats, and the 
 Chai'ter was maintained and our English liberties secured. 
 
 The year 1225 is notable in English Church history as 
 having witnessed the first systematic attempt of the Pope 
 to use the benefices of the English Church as a source of 
 revenue for himself and his court. The demand was 
 simply laughed out of court. The king and the bishops 
 were as one, and sent a message back to the Pope that 
 
CATHOLICITY OF THE CHURCH OF ENGLAND. 183 
 
 i;^' 
 
 li 
 
 when otlior parts of the Church universal liad Jicknovv- 
 leclged its obligation they would not be found lacking. 
 It was well known to all those present that a similar de- 
 mand made by the Pope on the Church of France had 
 just been rejected with indignation. 
 
 Through the agency of the friars and the unfaithfulness 
 of the kings who entered into agreement with Popes as 
 the readiest way of obtaining the appointment of un- 
 worthy persons who were willing to pay him, the Kng- 
 lish Church was now fearfully oppressed. The Pope 
 obtruded foreigners into the best livings, claimed the 
 right to nominate the Primate, and levy taxes upon the 
 clergy as he pleased. The most valuable livings were kept 
 vacant for years, and their revenues appropriated, some- 
 times by the King, sometimes by the Pope. There was 
 long and determined resistance to these claims on the 
 part of the English Church, led, at first, by Archbishop 
 Rich and Bishop Grossetete, who, in 122G, made answer 
 to a new demand of the Papal legate for money for him- 
 self, " We will bear these things no loncjei-. Let him 
 support you who sent you here without any request from 
 us." Grossetete went to the Papal Court, and in the 
 presence of the Pope said, " the cause, the fountain, the 
 orio-in of the evils that are crushing; the life out of the 
 Church of England is this Court of Rome, not only be- 
 cause it does not correct these abominations, but because 
 by its dispensations, provisions and collocations to the 
 pastoral care^ it appoints not pastors but destroyers of 
 men ; and for the sake of providing a livelihood for one 
 man hands over thousands of souls to eternal death. It 
 commits the care of the fiock to ravening wolves. * * * 
 
1S4 CATHOLICITY OF THE CHURCH OF ENGLAND. 
 
 P 
 
 
 This Court has filled the world with lies, has put to flight 
 ''11 modesty, has taken away all confidence in documents, 
 has lent all boldness to falsifying one's word." 
 
 This prolonged and bitter struggle led to the passing of 
 the statutes of Provisors in 1307, which prohibited Papal 
 taxes and appointments ; and the statute of Pn^munire, 
 1335, which prohibited appeals to Home. The National 
 Church, having begun to as.sert her rights, begins now to 
 review her doctrines, and to discover that just as the 
 rightful legal position of churches had been overbo/ne by 
 Rome, so, too, the purity of primitive doctrine had been 
 grievously obscured and corrupted by the accretions fos- 
 tered and upheld by Rome, and that in both respects much 
 needed to be done to recover what had been lost. The 
 result of this discovery was the open revolt from the 
 doctrine of the medi;i!val Chui-ch, which took place in 
 England under the leadership of John Wyclifle, during 
 the latter half of the fourteenth century. This struggle 
 was marked by many revolutionary and heretical opi- 
 nions. The attempt to repress it issued for the first time 
 in England in the burning of heretics ; but it went on 
 with varying intensity and success, till the final over- 
 throw of Papal pretensions was reached. 
 
 In 1399 the Parliament solemnly enacted "that the 
 Crown of England and the rights of the same have been 
 from all past time so free that neither chief pontiff nor 
 any one else outside che kingdom has any right to inter- 
 fere in the same." " From the end of the thirteenth 
 century," says Dollinger, " and constantly during the four- 
 teenth they had resisted the encroachments and extor- 
 tionate demands of the Roman Court, with the united 
 
CATHOLICITY OF THK CHURCH OF ENOLAND. 
 
 18o 
 
 force of King and parliament. And so there are no 
 statutes recognizing the jurisdiction of the Pope or the 
 right of the Pope to appropriate lienefices in England, 
 or to levy taxes and imposts, or to appoint officers. 
 These things grew up by custom ; but they grew up 
 illegally, either against the provisions, or, at any rate, 
 without the sanction of the law of the land. Evoi- since 
 the concjuest there had been a continuous struggle be- 
 tween the intruding foreign element and the national 
 element, nnd the men who conducted the final ejuancipa- 
 tion of the English Church from the Papal power were 
 able to jook back over the history of the nation and see 
 that if this foreign influence were removed there could be 
 nothing to hinder the National C/hurch from shaking off 
 the terrible evils under which it had so lontr been oroan- 
 ing. The opportunity for the complete overthrow of this 
 foreign influence came in the quarrel of Henry Vlil. with 
 the Pope. That quarrel grew out of the basest motives, 
 and it was conducted by Henry and the Pope on the 
 Vmsest principles, and was decided on the one hand and 
 the other by purely self-indulgent considerations. The 
 Pope was not the noble and intrepid champion, as Roman 
 Catholics would have us believe, of the sanctity of Chris- 
 tian marriage and the purity of Christian life. The inner 
 history of the negotiations leaves no doubt that ho was 
 ready enough to take Henry's freely offered gold and 
 secure his powerful support, and annul the marriage, as 
 other Popes had annulled precisely similar marriages ; but 
 he was afraid of the mighty emperor Charles V., who 
 steadily and naturally resiste<l the divorce of his aunt 
 Catherine. He offered, however, to allow Henry to have 
 
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 (716) 872-4503 
 
 

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 186 CATHOLICITY OF THE CHURCH OF ENGLAND. 
 
 two ^wives, as a way out of the difficulty. With that 
 quarrel we have no concern, except that in the Providence 
 of God it brought the opportunity for the complete eman- 
 cipation of the Church of England from the thraldom in 
 which she had so long been held. 
 
 Her enslavement had been brought about by the agree- 
 ment of Kings and Popes. For the tyrants of the Nor- 
 man line discovered before long that it was far easier for 
 them to obtain permission from the Popes than from the 
 English Church, and people to lay hands upon the 
 Church's revenues, and to appoint unworthy favourites to 
 her offices. And so they supported the ever-growing 
 Papal demands, and enforced them as far as they could by 
 fire and faggot upon an independent and resisting Church 
 and people. The cry for deliverance from the indescrib- 
 able corruption, venality and oppression had been going up 
 for over three centuries, and now in the quarrel of these 
 long-combined powers of evil the opportunity for that de- 
 liverance came. 
 
 The overthrow of the Papal sovereignty first, and then 
 the rejection of the Papal corruptions of doctrine, was the 
 action of the whole Church and nation ; for the Church 
 and the nation were one and the same thing then. It was 
 not that a new Church sprang up, and overthrew the old, 
 or that the old was abolished, and a new one started in 
 its place. It was the old Catholic Church of England; 
 that had its beginning far behind the days of Augustine, 
 that ros^ up in its might, and flung cfF the accretions of 
 ages, and reformed itself upon the model of Holy Scripture 
 and the primitive Catholic Church. Pugin, endorsed by 
 Dr. Newman, says, as quoted by Dr. Carry lately : 
 
 
 %xt- 
 
CATHOLICITY OF THE CHURCH OF ENGLAND. 
 
 187 
 
 " Every great cathedral, every diocese, every abbey was 
 duly represented in that important synod (the convoca 
 tion which renounced the Papal supremacy), and yet the 
 deed is signed, not by the vox i^ojndi, but by the voice of 
 convocation. The actors are the true and lawful bishops, 
 and the clergy of England. One venerable prelate alone 
 protests, (and yet not against the abolition of Papal 
 supremacy, but against the proposec* a; •» -^•'^acy of Henry). 
 He is speedily brought to trial and extcution ; his ac- 
 cusers are Catholics, his judges are Catholics, his execu- 
 tioner is a Catholic, and the bells are ringinjx for hisfh 
 
 ^ O O CD 
 
 mass in the steeple of St. Paul's as the aged bishop as- 
 cends the sCftffbld to receive the martyr's crown." 
 
 The act was the act of the ancient Catholic Church of 
 England, lopping off with her own hand that excrescence 
 of Papalisni, v^rhich in the days of her ignorance and help- 
 lessness she had allowed to grow there, though not with- 
 out protest. No honest man, writes Dr. Carry, denies that 
 infamous things were done in the Reformation period, as 
 well by the fierce bigotry of Mary as by the despotism 
 of Henry. " It was the Catholics," says Pugin, " of Henry 
 Vin.'s time who executed the monks ; they did the same 
 to Protestants in Mary's reign ; but both executions were 
 in accordance with the decrees of the State and Catholic 
 Parliament." Dr. Carry also quotes Mr. Beard, an ad- 
 vanced Liberal, as saying in his Hiljbert lectures, 1883 : 
 " We must take some pains to understand a fact which 
 more than any other ditierentiates the English Reforma- 
 tion. I mean the continuity of the English Church. 1 
 speak as a historian, and not as a theologian. It is an 
 obvious historical fact that Parker was the successor of 
 
 w 
 
188 CATHOLECITY OF THE CHUKCH OF ENGLAND. 
 
 Augustine, just as clearly as Lanfranc and Becket — Ware- 
 ham, Cranmer, Pole, Parker ; there is no break in the 
 line. * * The succession from the spiritual point of 
 view was most carefully provided for when Parker was 
 consecrated. Not even the most ignorant controversial 
 ist now believes in the Nag's Head fable. The canons of 
 the pre-Refo^*mation Church, the statutes of the Planta- 
 genets are binding upon the Church of England to-day. 
 * * There has been no break in the revolution of 
 Church property. It is impossible to fix the point at which 
 the transition " of the Catholic Church into a Protestant 
 one was made (pp. 311 and 12). • 
 
 The Reformation in England was set going, and carried 
 out on the principle of keeping the continuity of the then 
 existing: Church unbroken. Its old office books were re- 
 tained as the basis of the revised formularies ; its anciant 
 orders of ministers, its creeds, its sacraments and sacra- 
 mental rites, its ceremonies and its canon law, except 
 where they conflict with the new condition of things, re- 
 main as they were in Catholic times. There is no trace 
 in the English Statute book of the disestablishment and 
 disendowment of the pre-Keformation Church, and the 
 establishment of a new Protestant one in its stead. 
 There has been no such transfer from that day to this. 
 The continuity was unbroken ; there was no Roman 
 Church in England from the beginning of the Reformation 
 until the eleventh year of Elizabeth, (except during the 
 brief reign of Mary, when the English Church submitted 
 again to the Papal yoke.) In that year the Pope excom- 
 municated the Queen, and set up a separate schismatical 
 Roman communion in England; so that the Roman 
 
 li 
 
CATHOLICITY OF THE CHURCH OF ENGLAND. 
 
 180 
 
 m^ 
 
 Church, in addition to its manifold corruptions of doctrine 
 and practice, is a schism and an intrusion, and the Church 
 of Ent^land to-day is, beyond all dispute, the ancient 
 Catholic Church of this realm, reformed and restored ; 
 and they who have left us to join the Church of Rome, 
 under the persuasion that they were being received into 
 the Catholic Church, have committed the very sin they 
 thought they were renouncing, and have separated from 
 the Catholic Church to become members of a schismatical 
 communion. To bring this truth to the light, to force 
 it upon the recognition of the world, to vindicate it for 
 her own children, and to claim the whole heritage, of 
 faith and order and worship, which belongs to her as the 
 ancient Catholic Church of this land, has been and is the 
 very central aim of what is called the High Church ;nove- 
 ment. Rome knows it, and hates that movement with a 
 perfect hatred. - , ,, 
 
 
* ': 
 
 LECTURE X. 
 
 ANSWERS TO KOMAN OBJECTIONS. 
 
 ** Prove all things ; liold fast that which is good."' 
 nians, v., 21. 
 
 -1st Thessalo- 
 
 I OCCUPIED your time at grerb lengtli on Sunday 
 evening last in pointing out the historical proof of the 
 continuity and catholicity of the Church of England. I 
 will be as brief as I can in answering the objections that 
 are urged by Roman Catholics against the validity of that 
 claim. According to the Roman Catholic view, it does 
 not make any difference by whom any national Church 
 was planted. It is all the same — a daughter or branch of 
 the Holy Roman Church, and owes just the same kind of 
 obedience to the Sovereign Pontiff as if it had been planted 
 by Roman missionaries. And according to the Anglo- 
 Catholic view it does not make any difference by whom 
 the Church may have been planted in any nation. It is 
 all the same free from the Church of any other nation, 
 and owes obedience only to the Catholic Church as repre- 
 sented in her General Councils or unvarying practice and 
 profession. And yet one of the grounds upon which Roman 
 controversalists claim the submission of the English 
 
ANSWERS TO ROMAN OBJECTIONS. 
 
 191 
 
 Church to the Roman is that the English Church was 
 founded by Roman missionaries, and is therefore subject 
 to her quite apart from any Divine right which may be- 
 long to the Bishop of Rome to rule overall Churches. It 
 is for this reason that 1 pointed out at considerable length 
 on Sunday last that the English Church owes her origin 
 not to the Roman, but directly to the Sco^^o-Irish, and 
 ultimately to .he Greek Church of Asia Minor, and that 
 she is the direct lineal descendant of that branch of the 
 Catholic Church. 
 
 But the Roman controversalist replies, "Whatever you 
 may prove as to 3'our origin, your orders, the succession of 
 your bishops is traceable through Archbishop Theodore 
 to a Roman source ; and as the Church in all its parts can 
 only extend and perpetuate itself through the ordination 
 of its ministers, and as the power of ordination has never 
 been exercised by any but bishops in the English Church, 
 therefore the whole Church of England to-day owes its 
 very being to the Roman Church." , _ 
 
 The facts upon which this argument is based are these : 
 At the end of the seventh century, about the year 686, the 
 kings of the Saxon Heptarch}^ having become Christian, 
 agreed among themselves that the Church of the seven 
 kingdoms should be united under one head, the Archbi- 
 shop of Canterbury, as the Chuvck of England. They 
 selected a clergyman, Wighhard, for the post, and evi- 
 dently to avoid any jealousy as to which Church should 
 have the precedence in his consecration, they sent him to 
 Rome to be con^iecrated. He, however, died at Rome 
 before his consecration, and the Bisiiop of Rome being 
 requested to select some one to take his place, chose 
 
192 
 
 ANSWERS TO ROMAN OBJECTIONS. 
 
 Theodore, of TaiHus, a Greek then residing in Rome. He 
 consecrated and sent him him to England. The act was the 
 result of a particular emei'gency and a special request — 
 just as the election and consecration of the last Metropoli- 
 tan Bishop of Montreal was delegated to the Archbishop 
 of Canterbury. No previous Archbishop of Canterjbury 
 had been chosen or consecrated by the Pope, and Dr 
 Freenifin says no succeeding one was so consecrated till 
 Jumieges, 1050. Under the Greek Theodore the Churches 
 of the seven separate kingdoms were organized and con- 
 solidated into the one National Church of Enejland about 
 the year 690, so that the Chui-ch of England is 150 years 
 older ihczi the State of England. 
 
 " Nowhere," says the historian Freeman, " was the 
 Church more thoroughly national than in England. No 
 foreign interference was tolerated. Thus in the two 
 councils of Cenwulf, held in the years 797 and 819, it is 
 put on record that neither the Bishop of Rome nor the 
 Emperor had any jurisdiction in this realm. It was this 
 Theodore who set at defiance the Pipe's threat of eternal 
 anathema if he would not restore Wilfred to York, and 
 who flatly refused to go as the Pope's representative 
 to the Second Council of Nice." But it is said that 
 Theodore, who himself had 'received Roman orders, con- 
 secrated twenty-two English bishops, and that amongst 
 these there were several bishops of the Scottish mission 
 whom he reconsecrated, and that the result of this was to 
 reconstitute the whole Episcopate of England on the 
 Roman succession. 
 
 The facts which I have narrated show that it would 
 not in the least establish the Roman claim or invalidate 
 
T 
 
 ANSWERS TO ROMAN OBJECTIONS. 
 
 193 
 
 our position as an independent National Church if the 
 facts were as aUeged. But they are not. The only 
 authority for the assertion that he reconsecrated the 
 British bishops is the statement of Bede with reference 
 to Chad, that Theodore completed (ordinationem ejus 
 consummavit) his ordination, and Theodore's own canon* 
 — that the bishops ordained by the Scots or Britains who 
 did not conform to the Church of Canterbury in the 
 matter of Easter and the tonsure, let them be confirmed 
 (confirmenter) by a second imposition of the hand of a 
 Catholic bishop. Now, in the first place, there is nothing 
 whatever said about re-ordination, bat only about the 
 confirmation or completion of an ordination already re- 
 ceived. 
 
 Then, in the second place, if Theodore did force the 
 Celtic bishop to submit to re-ordination for the utterly 
 frivolous reasons mentioned, viz., that they did not cut 
 their hair in the same way as the Roman bishops and did 
 not observe Easter on the same day , if for these reasons 
 Theodore pronounced their consecration invalid and re- 
 ordained them, then he was guilty of an act of sacrilege, 
 and they did not receive their episcopal succession from 
 his sacrilegious acts, but from their previous perfectly 
 valid consecration by British bishops, and the suc- 
 cession which they transmitted was the British and not 
 the Roman succession, in spite of Theodore's action. 
 But, in addition to this, the rule of the Catholic Church 
 from the beginning has been that three bishops at least 
 shall take part in every consecration, not that one has not 
 always been held to be sufficient to impart valid orders, but 
 to guard against any possible defect in the consecration. 
 
 
194. 
 
 ANSWERS TO ROMAN ORlECTtONS. 
 
 So important has the Church allalongheld the proper trans- 
 mission of orders to be, that she 1ms provided that there 
 shall he three independent sources of this authority in every 
 consecration. At the first remove there are nine, at the 
 second twenty-seven separate sources, from which this 
 consecrating power or succession would come. So that it 
 cannot be broken. It is noi. a chain, any link of which 
 giving away the whole is gone. It is a net, any defect or 
 brea^ in which only eftects the time and place at which 
 it occurs. Or, it is like the weaver's weft and woof. The 
 threads of Apostolic authority are continually crossing 
 and recrossing one another and being woven into the 
 texture of her life. Any broken thread only weakens 
 that particular spot, and is not felt in the web of her 
 onward life. 
 
 Now, as Theodore was the only bishop in England that 
 had Roman orders, and as he had to have two other 
 bishops tc assist him, it follows that in any case the suc- 
 ceeding consecrations in England, were, to say the least, 
 two-thirds British or Gallican, and only one-third Roman. 
 Besides, the very next Archbishop of Canterbury, Brith- 
 wold, was a Saxon, who, because there was no metropoli- 
 tan in England, and because Wilfred, the opponent of 
 Theodore, who was unpopular with the clergy, would 
 have been chief consecrator had he b3en consecrated in 
 England, was sent to France for consecration, so that the 
 Roman succession of Theodore would soon run out and a 
 Celtic one from the Gallic Church be introduced in its 
 stead. But the question is one of no importance at all, 
 except as showing on what utterly frivolous grounds the 
 Roman claims to jurisdiction rest, and how utterly foolish 
 
ANSWERS TO ROMAN OBJECTIONS. 
 
 195 
 
 are the objections which their controveraialists are in the 
 habit of urging against our position. • ^ 
 
 But tlie unscrupulous Roman controversialist replies :' 
 It does not make any difference what you can prove 
 about the origin and history of the English Church 
 up to the time of the Reformation. The connection 
 of the English Church with the past was utterly cut 
 off, the succession of her bishops, destroyed by the 
 farcical Nag's Head consecration of Archbishop Parker 
 on the accession of Queen Elizabeth. Some of you 
 are probably not familiar with the story. Mr. Maddan^ 
 the great Church historian, who has sifted the whole 
 question through and through, says that the grounds 
 on which this objection rests " are so frivolous and 
 unwortliy that an apology is due for condescending to 
 notice them at all. Any one with the slightest power of 
 weisfhins: historical evidence would he ashamed, if he ex- 
 amined the case, of committing himself to Its acceptance." 
 Lingard, the Roman Catholic historian, is candid enough 
 to disown the Nag's Head story. "It was said," he writes, 
 " that Kitchen and Scorey, with Parker and the other 
 bishops-elect, met in a tavern called the Nag's Head, and 
 that Scorey, ordering them to kneel down, placed a Bible 
 on the head of each, and ordered them to rise up bishops. 
 Of this tale, concerning which so much has been written, 
 I can iind no trace in any author or document of the reign 
 of Queen Elizabeth." And when attacked by Roman 
 Catholics for what he had written, he says he " owes it to 
 himself to prove the truth of his statement, and the utter 
 futility of any objection that can be urged against it." 
 
 Conrayer, another Roman Catholie writer of note, says 
 
190 
 
 ANSWERS TO ROMAN OnJECTfONS. 
 
 that this fable, whicli had its birth in the reign of King 
 James, is not to be found in any of the aathoi*s who have 
 written in Parker's own time. And yet there a'-e Roman 
 Catholic teachers who repeat this awkward fabrication, 
 and manifest falsehood again and again as though they 
 believed it to be true. For instance, on the night of my 
 secend lecture on this subject, a gentleman connected witli 
 this parish was induced by a friend to go with him to St. 
 Michael's cathedral. The priest who preached apologised 
 for Archbishop Lynch 's absence on account di illness and 
 said that he had been appointed to take his ]ilace and 
 preach on what would have been his subject. That sub- 
 ject was a continuance of the attack made in his pub- 
 lished lecture on the English Church. After a few honied 
 remarks about his desire to speak with all charity and to 
 avoid saying anything that would stir up bitterness of 
 feeling, he set to work and told that whole Nag's Head lie 
 to that whole mass of ignorant people, as though it wei e the 
 solid truth. My friend was altogether unfamiliar with the 
 subject, and thought that it was rather an awkward fact 
 in our historv. 
 
 The facts of the case are as follows : When Mary came 
 to the throne she either burned or expelled the majority 
 of the surviving bishops oi Henry VIII. and Edward 
 VI.'s time, and obtruded others ready to submit to the 
 Pope, and conform to the Roman system. Now, the rule 
 of the Catholic Church, as expressed in the 18th canon of 
 the Council of Antioch, and the Apostolical canon 16^ has 
 been that if a bishop be driven from his see by violence, 
 or by the secular power, he is still the lawful bishop of 
 that diocese, no niatter who may be obtruded into his 
 place. 
 
ANSWERS TO ROMAN OBJECTIONS. 
 
 197 
 
 It so happened in the Providence of God, that when 
 Mary died, and Elizabeth came to the throne, no less than 
 fifteen dioceses were vacant by death, as the result of the 
 plague that had swept over the land, leaving only ten of 
 Mary's obtruded bishops. These, with only two excep- 
 tions, refused to conform, and were deprived of their sees, 
 or rather of the sees of the previously-expelle-l bisliops 
 into which they hed been intruded. Very few, however, 
 of the expelled bishops of Edward's time had survived 
 the. persecution and hardships to which they had been 
 exposed in Mary's reign. The See of Canterbury was 
 vacant, and Thomas Parker was chosen to fill the vacant 
 throne in 15r)9, and four of the expelled bishops who had 
 not yet been restored to their sees, but who, according to 
 Catholic usage, were quite competent to perform the act 
 of consecration validly and canontcally, were appointed to 
 consecrate Parker, and they did consecrate him on De- 
 cember I7th, 1559, according to the revised second Ordi- 
 nal of Edward VI. 
 
 Now, all the documents connected with this consecra- 
 tion are duly and fully entered in the registries where 
 they ought to be entered. First, in the State documents, 
 we have duly recorded the Congd-d'Eslire, or instructions 
 to elect ; the election itself ; the royal assent, with com- 
 mission to confirm and consecrate; the restitution of 
 temporalities, with the homage. Each of these State 
 documents is duly entered, not only in the Ecclesiastical 
 Register, but properly and previously in the State Rolls. 
 These are two totally independent records of documents 
 the keepers of which have no connection whatever with 
 one another, and which yet so interlace that nothing but 
 genuineness'could make them tally."^ 
 
198 
 
 ANSWERS TO ROMAN OBJECTIONS. 
 
 Again, the Ecclesiastical Registers themselves, in which 
 Parker's consecration is duly entered, are kept in differ- 
 ent places, at Lambeth, at Canterbury, in the Preroga- 
 tive Court at London, aiid all are under different custo- 
 dians, HO that any tampering with the records is impos- 
 sible. In addition to this, Archbishop Parker, who was a 
 wonderfully exact and methodical man, gave a series of 
 manuscripts to his own college, Corpus Christi, Oxford, 
 and among them copies of the Register of his own con- 
 secration, and letters of Lord Burleigh connected with it. 
 Lingard, the Roman Catholic historian, says : " To this 
 testimony of the Register what could the champions of 
 the Nag's Head story oppose ? They had but one resource, 
 to deny its authenticity : to pronounce it a forgery. But 
 there was nothing to countenance such a supposition ; 
 the most experienced eye could not discover in the entry 
 itself or the form of the characters or colour of the ink, 
 the slighted vestige of imposture. Moreover, the style 
 of the instrument, the form of the rite, and the costumes 
 attributed to the prelates were all in keeping, redolent 
 of the theology taught in the schools of Strasbourg and 
 Geneva." ; 
 
 In confirmation of the absolute correctness of these re- 
 cords, we have the letters written by English Reformers 
 at the time to the Continental Reformers at Zurich, and 
 only brought to light about forty years ago, which prove 
 in detail with the conclusiveness of undesigned private 
 and casual allusions the several Enjxlish consecrations of 
 that date, including Parker's. It is also confirmed in the 
 same unintentional way by Bishop Bonner, a Roman 
 Catholic, who knew all about it, and who expressly 
 
 
ANSWERS TO ROMAN OBJKCTIONS. 
 
 109 
 
 states that Parker was consecrated by Barlow, Coverdale, 
 Scorey and Hodgkin, the consecrators named in the com- 
 mission and in the Registries. 
 
 Again, Machyn, a contemporary of Parker's, but in no 
 way mixed up in the strife of the times, enters Parker's 
 consecration in his diary, December 17th, as a notable 
 fact, but without the faintest idea of ever making any 
 controversial use of it. Parker, in his own private diary, 
 in words certainly intended for no eye but his own, 
 makes an entry of his own consecration on December 
 I7th. A similar memorandum is made by Parker's son. 
 In facc, the allusions to and confirmations of this transac- 
 tion found in all sorts of contemporary history and litera- 
 ture, put that fact, if any historical fact can be put, be- 
 yond the possibility of doubt. ^ 
 
 And yet Roman Catholics who claim to be honest men 
 profess to disbelieve it, and they profess to disbelieve it 
 on the authority of the Nag's Head story. That storj' is 
 simply as Lingard narrates it : " In the year 1604, that 
 is forty- tive years after Parker's consecration, an exiled 
 Anglo-Romanist priest of the name of Holy wood, in a 
 controversial book printed at Antwerp, alleged that Par- 
 ker and some of the other bishops were consecrated (by 
 a mock ceremony) all together at the Nag's Head tavern, 
 by Dr. Scorey, who was himself in turn consecrated in the 
 like mock way by them. Holy wood says that he derived 
 this story from the hearsay conversation of a Mr. Neil, 
 who had been Hebrew lecturer in Oxford, but who like 
 himself had been displaced from his post for his religion, 
 in 1560, and who died in 1500, that is fourteen years 
 before Holwood's book was published. 
 
200 
 
 ANSWERS TO ROMAN OBJECTIONS. 
 
 During the twenty years succeeding 1604, every Anglo- 
 Roman writer with suicidal eagerness repeats this story 
 exultingly, although in varying and contradictory forms. 
 Prior to that date Anoflo-Romanists had assailed EnfT:lish 
 orders as invalid with an extravagence of assertion (juite 
 unrestrained, and upon every ground their imaginations 
 could devise ; and yet not only do they who were con- 
 temporary with the facts know nothing of Holy wood's 
 story, but their objections for the most part turn upon 
 the admitted fact of the actual consecration of our bishops 
 by Edward's Ordinal. 
 
 So that this story, which thus rests upon less than 
 nothing, is both in itself absurdly improbable, " to the 
 degree indeed of seriously compromising the common 
 sense of the man who can believe it, and is contradicted 
 by the strongest of evidence to the real facts, evidence 
 indeed of almost every kind possible in the case." (Had- 
 dan.) 
 
 It bears, too, on the face of it the proof of its falsehood, 
 for it describes Dr. Scorey, the consecrator, as not having 
 been consecrated until after he had consecrated Parker 
 and the others, and then as being consecrated by them on 
 the 9th of September, 1559. Whereas, there is the clearest 
 proof that he had been consecrated regularly eight years 
 before, in 1551. So that we are required to believe that 
 with every cathedral and church in England at their 
 disposal, with a solemn and formal Ordinal which they 
 themselves had revived I'eady for their use, with four 
 bishops at hand to Q,ct upon that Ordinal — ecclesiastics of 
 ability and position, who as bishops showed themselves 
 quite prepared to enforce Church order, and one of whom, 
 
ANSWERS TO ROMAN OBJECTIONS. 
 
 201 
 
 Parker himself, was singularly precise in all matters of 
 form and order — we are required to believe that these 
 men deliberately chose, with literally no imaginary motive 
 whatever to induce them to such a childish piece of insan- 
 ity, and at a tima when they had watchful enemies on all 
 sides eager to find a flaw in their proceedings, to be guilty 
 of a profane farce which would have given them no legal 
 title either to their bishoprics, or to their temporalities, 
 or to their seats in the House of Lords or Convocation, 
 and which would have left every act they did as bishops 
 not only spiritually but legally void ; and which, lastly, a 
 Queen like Elizabeth, especially at that critical moment, 
 would not for one instant have tolerated. And yet this . 
 is the story which is preached as the truth to an unin- 
 structed ma-ss of people by one who claims to be the chief 
 guardian of the truth in this city I 
 
 But, again, it is objected even if Archbishop Parker was 
 regularly and solemnlj' consecrated, there is no record in 
 the Episcopal Registry of Bishop Barlow's consecration, 
 who was the senior bishop in Parker's consecration : 
 and therefore Barlov/ was no bishop, and could not have 
 made Parker a bishop. 
 
 I reply, in the first place, that if it could be proved 
 that Barlow was never consecrated, it would not in the 
 least invalidate the continuity and succession of the Eng- 
 lish Church. One validly consecrated bishop is sufficient 
 to confer valid consecration ; but, as I have already 
 pointed out, the practice of the Catholic Church has al- 
 ways required three, as a safeguard against any possible 
 defect. Now, in this case there were four consecrators, 
 three of whom were unquestionably consecrated regu- 
 M 
 
202 
 
 ANSWERS TO llOMAN OHJKCTIONS. 
 
 larly, so that the objection is of no practical consequence 
 But the objection is utterly frivolous. Certainly, all 
 Barlow's contemporaries, the bishop.s who knew all about 
 him, the King, the officers of the State, people of his own 
 diocese, took him for a properly consecrated bishop. 
 They necessarily knew the truth, and would have one 
 and all rejected him had he been obtruded without con- 
 secration ; and his bitter and watchful enemies, Bonner 
 and his followers, would also have known, had there 
 been any flaw, and would have eagerly urged it against 
 him. But no whisper of objection on this ground ia 
 heard until eighty years after his consecration, A. D.„ 
 1616. At that time it was discovered that the Registrar,, 
 during the Archiepiscopate of Cranmer, had omitted to. 
 register the consecration of Barlow. But it was also dis- 
 covered that the same Registrar had omitted to enter 
 eight other consecrations, and several translations of the 
 same period. It is manifest, too, that this was done out 
 of sheer carelessness and neglect, by the fact that he 
 sometimes breaks off an entry in the middle, and in the 
 middle of an unfinished sentence. 
 
 But, besides, this carelessness, is not peculiar to Cran- 
 mer's registiy. In Archbishop Warham's, just before 
 and in Pole's, just after Cranmer's, precisely similar 
 omissions occur; and no one ever doubted the fact of 
 the consecration of the bishops concerned because no re- 
 cord can now be found of it. The missing record in this 
 case, it is to be remembered, is solely a record of conse- 
 cration. We have the record of his confirmation to the 
 two sees to which he was in rapid succession translated 
 duly entered. We have the presumptive evidence arising 
 
ANSWERS TO ROMAN OBJECTIONS. 
 
 203 
 
 from notoriety ; from the positive law of the Church, 
 which imperatively enjoined consecration ; from the law 
 of the land, which retjuired it and inflicted heavy penal- 
 ties if it was not performed ; from the tacit admission of 
 everybody, adversaries and friends alike; from over- 
 whelming motives leading to its performance, and ab- 
 sence of all motives for neglecting it. From, in a word, 
 every possible source from which presumptive evidence 
 can be drawn. Is this evidence to be set aside by in- 
 ability to find long after a record of it which a particular 
 official ought to have made, but did not — an official who 
 is known to have omitted out of sheer carelessness one 
 out of five of all the entries of the kind ? No 
 one now asks for the registry of a bishop's consecra- 
 tion. The known law of the Church requiring every 
 bishop to be consecrated, and the fact that all his con- 
 temporaries, who knew all about the matter, accepted his 
 consecration without cavil, would settle the matter for 
 all. And so it was with Barlow. Nothing but plain and 
 positive proof that he was not consecrated couid afford 
 any reasonable ground for doubting the fact. 
 
 As I have said, however, it is not a vital point, and 
 would not in the least imperil our position if it could be 
 proved that Barlow was never consecrated at all. The 
 argument, however, is surely a simply fatal one for 
 Roman Catholics to use. For if, because the registration 
 of a bishop's consecration is not to be found, we are 
 bound to infer that he was not a bishop at all, and that 
 all consecrations in which he took part are null and void ; 
 and the whole succes'^ion of bishops cut otf, then what 
 becomes of the Roman Church ? We saw a few Sundays 
 
204 
 
 ANSWERS TO ROMAN OBJECTIONS. 
 
 ago that according to the statement of Cardinal Baronius, 
 one of her most learned and devoted theologians, there 
 are fourteen of her Popes in succession of whose election 
 and consecration there is no record, and no scrap of proof 
 whatever, except only that they occupied the Papal See. 
 The Archbishop of Aix says, " that there were fifty 
 Popes at that one time of whom this is true." But 
 further, if the Nag's Head legend were as true, as it is 
 manifestly false, the English bishops of the present day 
 would still have an altogether unimpeachable succession. 
 There are two well constructed loop lines, which carry 
 the succession clear around the point of the fictitious 
 breach. 
 
 As I have already remarked, the judgment of the 
 Catholic Church has always been, that one validly conse- 
 crated bishop is quite sufficient for a valid consecration. 
 Now, on the 14!th December, 1617, George Monteigne 
 was consecrated Bishop of Lincoln by George Abbot, 
 Archbishop of Canterbury ; Mark Anthony de Dominis, 
 Archbishop of Spalato ; John King, Bishop of London, 
 Lancelot Andrews, of Ely ; John Buckridge, of Rochester ; 
 and J ohn Overall, Bishop of Lichfield. Now, even if the 
 orders of all the English consecrators of Monteigne were 
 defective, so that they could not validly consecrate him ; 
 Yet, the consecration of the Archbishop of Spalatio, made 
 him a true and lawful Bishop of the Catholic Church, 
 and George Monteigne was the chief consecrator of 
 William Laud, afterwards Archbishop of Canterbury ; and 
 William Laud consecrated Matthew Wren, March the 8th, 
 1G34, and Matthew Wren consecrated Gilbert Sheldon, 
 on October 18th, 1660, and Gilbert Sheldon consecrated 
 
ANSWERS TO ROMAN OBJKCTIONS. 
 
 205 
 
 Henry Compfcon, on Dec. 6th, 1 67'^, and Henry Compton 
 consecrated William Bancroft, January 27th, 1677, and 
 William Sancroft consecrated John Trelawnoy, on Nov. 
 8th, 1085, and John Trelawney consecrated John Potter, 
 on May 15th, 1715, and John Potter consecrated Thomas 
 Herring, on Jan. loth, 1737. and Thomas Herring conse- 
 crated Frederick Cornwallis, Feb. 18th, 1730, and 
 Frederick Cornwallis consecrated John Moore, Feb. 12th, 
 1775, and John Moore consecrated Charles Maurice 
 Sutton, April 8th, 1792, and Sutton consecrated William 
 Howley, October 3rd, 1818, and William Howley conse- 
 crated Charles R. Sumner, Sept. 21st, 1828, and Charles 
 JR.. Sumner consecrated John Bird Sumner, who became 
 Archbishop of Canterbury, in 1848, so that the Nags 
 Head fiction would have become harmless even, had it 
 been true. 
 
 Again the succession of the Irish Church has all along 
 been wholly independent of the English, and is traceable 
 back to St. Patrick, so that had any sucn breach as is 
 pretended, occurred in the English Church, it would have 
 left the Irish succession intact. 
 
 Now, in the year 1G18, Christopher Hampton, Arch- 
 bishop of Armagh, was one of the consecrators of Thomas 
 Morton, as Bishop of Chichester, who was one of the con- 
 secrators of John Houson, who was again one of the con- 
 secrators of William Laud, Archbishop of Canterbury, 
 whose succession goes on as I have shown above. 
 
 The same thing happened in 1684, when Ezekiel, 
 Bishop of Derry was one of the consecrators of Thomas 
 Spratt. 
 
 It may be well to remember in connection with the 
 
206 
 
 ANSWERS TO ROMAN OBJECTIONS. 
 
 Irish succession, that at the accession of Queen Elizabeth 
 only two Irish Bishops were deposed, and two oth3rs 
 resigned on account of their adherence to Rome. All the 
 rest continued in their sees, and from them all the 
 Bishops and clergy of the Irish Church to this day derive 
 their orders and succession. So that from this stand- 
 point our position is on every ground unassailable. 
 
 The other objections that are urged by Roman contro- 
 versialists against the continuity of the English Church 
 and the due succession of her bishops are either so fri- 
 volous or so suicidal that one marvels at their being so 
 much as thought of ; as, for instance, that owing to 
 known carelessness of many English clergymen, some of 
 those who have been made bishops may not have been 
 baptized, and that not being Christians they could not 
 by any ceremony be made Christian bishops, an inference 
 which could not, I apprehend, be disputed. But we have 
 seen that there were times in abundance when the world- 
 liness and carelessness and unbelief among the clergy of 
 the Roman obedience was, to say the least of it, just as 
 likely to have led to the neglect of baptism as even in 
 the most careless time amongst ourselves. And besides, 
 if it should have happened at any time in the history of 
 the Church, that some unbaptized man had been made a 
 bishop, it would not, as I have pointed out by the net 
 illustration, or perhaps more accurately by the weft and 
 woof illustration, in the least affect our position now, 
 but only those who lived in the time of the supposed non- 
 Christian bishop. 
 
 Again, it is said that our continuity is broken and our 
 orders invalid because we have dropped certain cere- 
 
ANSWERS TO ROMAN mJECftom. 
 
 207' 
 
 monies and omitted certain words in the ordination of 
 priests and the consecration of bishops which were used 
 in the unreformed Church, such, for instance, as the de- 
 liverj'' of the paten and chalice to the priest with the 
 words, " Receive thou authority to offer sacrifice and to 
 celebrate mass both for the living and the dead," the in- 
 vestiture with stole and chasuble, the anointing of the 
 priest's hands, &c. Our answer is that none of these 
 ceremonies, which are now paraded as essential parts of 
 ordination, were used in any part of the Catholic Church 
 for six hundred years, that very few of them were used 
 for nine hundred years, and that which is regarded as most 
 essential for twelve hundred years ; and that the cere- 
 monies and words which we have dropped are not used in 
 the Eastern Church to this very day, though Rome 
 acknowledges the validity of their orders without hesi- 
 tation. 
 
 If we have no orders because we have desisted from 
 the use of certain ceremonies and words, then there were 
 no orders anywhere in the Church at all before the tenth 
 century, and therefore there can be none now, even in 
 the Church of Rome itself. It may be taken as certain 
 that from the beginning the laying on of hands by an 
 ordainer who was himself rightly ordained for that pur- 
 pose, accompanied by any words that sufficed to convey 
 the formal intention of the Church, but not necessarily 
 everywhere one and the same form of words, has been 
 held sufficient to a valid ordination, sufficient both as re- 
 gards matter and form. Authoritative Roman writers, 
 when they are not writing against us, lay this down as 
 an unquestioned truth. Thus Morinus (De. sacr. Ordin., 
 
2().S 
 
 ANSWKUS TO KOMAN ()B.IKCTIONS. 
 
 p. iii., en. vii., 1.) says that the whole Church, Latin, 
 Greek and barbarian, has ever recognized the laying on 
 of hands alon«> as constituting the essential part {ma- 
 teriam) of ordination. And he says that all the ancient 
 rituals, Latin, Greek, and all the ancient and more recent 
 fathers set forth this alone as the essential of ordination ; 
 and to set the matter at rest, as far as Roman Catholics 
 are concerned, Pope Innocent IV. (De Sacram iterandia 
 vel. non c. Presbyter) says, " "we find that the Apostles did 
 not use any other form in ordaining, except that they 
 laid their hands upon and prayed over those who were 
 being ordained." And he lays it down authoritatively 
 that it is sufficient as far as the words go for the ordainer 
 to s«y, " Be thou a priest," or other words of like force. 
 
 There is only one other objection which it is worth while 
 to notice, even for the sake of answering it. It is said, 
 your orders must be invalid, because from the very first 
 the Roman Church condemned them, and excommuni- 
 cated the English Church. The statement is not true, 
 and if it were it would not amount to a row of pins. 
 But there was no condemnation of English orders as in- 
 valid for 150 years after, till 1704, and then only in a 
 hesitating way, which cannot be regarded as a judicial 
 decision, And although the Pope did excommunicate 
 the Queen and the Archbishop, I cannot find that any 
 such excommunication of the English Church has ever 
 been pronounced by the Head of the Roman Church. I 
 may be mistaken, but it does not make any difference if 
 I am ; for the excommunication of the Pope would not, 
 as the history of the Church makes plain, afiect our con- 
 tinuity as a National Catholic Church or cut us off from 
 
1 
 
 ANSWERS TO ROMAN OBJECTIONS. 
 
 200 
 
 communion with the Catholic Church. He could exchide 
 neither Churches nor individuals from the communion of 
 the Church universal. He could withdraw his own 
 Church from communion with particular hishops and 
 Churches, and often did so, V)ut this in no wise afFectcd 
 their relations to other bishops or Churches. This was 
 made abundantly evident by the fact that when the Pope 
 excommunicated the African and Asiatic Churches, they 
 not only continued to hold communion with one another, 
 but with all othei Churches except the Roman, and they 
 paid no heed to the fulminations of the Roman Bishop 
 except that they ansyered his excommunication of them 
 by their excommunication of him, and he was compelled 
 to withdraw his sentence without any submission or 
 acknowledgment of wrong on their part. 
 
 Again, from 361 to 413, the Patriarch of Antioch and 
 and the Antiochene Church were under sentence of 
 formal excommunication by the Bishop of Rome. During 
 this period the Second General Council was held at Con- 
 stantinople, and Meletius, the excommunicated Patriarch 
 of Antioch, presided, and the Pope and Roman Church 
 accepted without demur the creed and decrees of that 
 Council. So, again, at the Fourth General Council, held 
 at Ephesus, 431, the Bishop of Alexandria presided, and 
 Leo I. of Rome sent representatives, though the excom- 
 munication pronounced by his predecessor Stephen had 
 not been withdrawn. So that we need not concern our- 
 selves about the Pope's excommunication, even if it has 
 been issued. The whole Church as represented in General 
 Council can alone cut off any national Church, or even 
 an individual from the Catholic Church. Parts of the 
 
210 
 
 ANSWERS TO ROMAN ORfECTIONS. 
 
 (Jhurch, like the Roman, may withdraw from other parts, 
 but that is all. It does not determine their connection 
 with the whole body. 
 
 The conclusion of the matter is that the historical con- 
 tinuity of the English Church of to-day is unbroken 
 from the very times of the Apostles ; the succession of 
 her bishops firmly established; the orthodoxy of her 
 faith beyond dispute ; and that she stands to-day in this 
 land as the visible, historical representative of the Catholic 
 Church of the first ages, and has a right to claim the ad- 
 herence and the allegiance of all the Christian people in 
 this realm. 
 
APPENDIX. 
 
 HISTORICAL IDENTITY. 
 
 ri^HE argument of lectures IX. and X. ia not polemical 
 J- or aggresive, but apologetic and defensive. The 
 Catholic Church, as I have pointed out, starting at Jerusa- 
 lem on the day of Pentecost, spread from one land to an- 
 other till it had tilled the civilized world and extended 
 into regions far beyond. It was everywhere one and the 
 same body, and yet it was made up of many parts. Each 
 national or provincial church was entrusted with self- 
 government and managed its own affairs — subject only to 
 the control of the whole body — to which an appeal lay 
 from the decision of any of its parts. Each national 
 church was empowered to perpetuate itself from genera- 
 tion to generation, and to extend itself from one province 
 to another. Each such part was a witness to and keeper 
 of the truth in its own sphere, and holding the faith of the 
 whole body, and adhering to its order, was the Catholic 
 Church, of any land in which it might be established. It 
 thus becomes a matter of prime importance to be able to 
 
212 
 
 APPENDIX. 
 
 trace the historical continuity of the Church back to the 
 Apostles and to Christ, to show that from their days to 
 these, the one body which they founded has perpetuated 
 itself. Any body claiming for itself the promises, privi- 
 leges and powers of the Church of Christ, must, as an es- 
 sential pre-requisite to the validity of its claims, be able 
 to show that it is the identical same body which Christ 
 founded, and upon which He conferred those privileges and 
 powers. This is a question wholly apart from doctrine or 
 from holding the Catholic Faith. It rests upon altogether 
 different considerations, and can only be established by 
 purely historical evidence. It touches the very foundation 
 of the Kingdom of God. A body may possess this quali- 
 fication of continued existence and identity, as the 
 Roman Church unquestionably does, and yet it may have 
 corrupted the Faith and overturned the order of the origi- 
 nal Catholic Church — have so added to and obscured it 
 that it is no longer the same as the Faith once delivered 
 Or a body may hold the Catholic Faith with more or 
 less of exactness, as is the case with many of the 
 Christian bodies that have come into existence in modern 
 times, and yet lacking this historical continuity. This 
 continued existence from the Apostles' time onward it 
 is difficult to see how they can claim as their own the 
 privileges which Christ conferred upon another bod}' 
 which he founded long ages before they came into 
 being. To take an illustration still fresh in the minds 
 of men. To Roger Tich borne certain estates and digni 
 ties belonged by the law of succession. He disappeared 
 from view. After some years a man appears on the 
 scene claiming to be the veritable Roger and asserting 
 
APPENDIX. 
 
 213 
 
 his righu to the estates and dignities. He fails to es- 
 tablish his identity, his claims are disallowed, and the 
 consequences are well known. Another illustration of 
 this principle is supplied in the history of our own 
 land. More than two centuries ago the Hudson's Bay 
 Company was founded by royal charter. It had con- 
 ferred upon it, whether rightly or wrongly does not effect 
 the illustration, the exclusive right of trapping and trad- 
 ing in all that North-west land. If anyone wanted to 
 share the privileges and profits of that company, it was 
 not enough to call himself a trader, or even a Hudson's Bay 
 trader. He had to seek admission into the company in 
 the pi escribed way. He had to become identified with 
 it before he could claim its protection or share its advan- 
 tages. Another company might be organized on the same 
 model and for the same objects, as was the case with 
 the " North-west Company," but it could not confer upon 
 itself the rights and privileges which the sovereign had 
 conferred upon the original body. It had, after long years 
 of strife and bloodshed, to seek amalgamation with the 
 privileged society before it could secure for itself protec- 
 tion and peace, and the advantages which belonged to the 
 older company. 
 
 Perhaps the most easily understood illustration of the 
 principle for which I am contending is supplied by an 
 organization with which a vast number of our Canadian 
 people are familiar. The Orange society has been in exis- 
 tence for some centuries at least. It was established for the 
 purpose of maintaining and extending certain religious 
 and political principles ; whether they were right or wrong 
 is another question. It was a regularly organized society, 
 
214 
 
 APPENDIX. 
 
 with its officers and members, its badges, its mode of ad- 
 mission, its constituted way of extending itself from one 
 neighbourhood to another. It confers certain privileges 
 upon its members, and aims at accomplishing certain 
 results. No one can become a member of this society ex- 
 cept by being admitted in the prescribed way, and no 
 new lodge can be formed, except by initiated members — 
 nor by them without receiving from the parent society a 
 charter or dispensation to organize, and no charter can be 
 granted except by officers appointed by the society to 
 grant it. In this way, this society, which began with one 
 lodge in one place, has extended itself from town to town, 
 and from place to place throughout the English-speaking 
 world. Each national and provincial association manages 
 its own affiiirs, and is subject only to the rules and gov- 
 ernment of the whole body. The members of every 
 regularly constituted lodge are received to the same stand- 
 ing and privileges in any lodge in any city or nation, 
 the world over. They are, in fact, one body. But if they 
 had gone to work otherwise than their principles of exten- 
 sion require, and had got up a lodge without any charter 
 or authority from the parent society, then, though they 
 might hold the same principles and aim at the same result 
 as the original society, they yet would not be a part of 
 that society, nor would the members of the new organi- 
 zation be any more members of that society than those 
 are who have never joined the one or the other. 
 
 There is a» case exactly in point in the history of 
 American Freemasonry. In the old slavery times a cer- 
 tu^in number of pro-slavery men in the South became dissa- 
 tisfied with the action or inaction of I'.he Freemason* 
 ^society in the all-absorbing contest of that time. They 
 
APPENDIX. 
 
 215 
 
 accordingly separated from the historical society. They 
 knew all about the principles and rules of Freemasonry. 
 They were refused a charter to form a pro-slavery society, 
 so they determined to form one without a charter. They 
 appointed the same officers, had the same forms and rules 
 of admission and government, badges of membership 
 and of office, and they aimed at the same results. When 
 organized they claimed to be Freemasons^ and asked to 
 have their lodges recognized, and their members received 
 as members of the original society. But not a bit of it. 
 They were told that they were in no sense Freemasons, 
 and could only be recognized as such by beginning de 
 novo, and by being admitted both as members and lodges 
 just as others whj never belonged to any society 
 would have to be admitted. They were only imitators of 
 the masonic society, not parts of it. 
 
 Now this same principle must hold true with regard 
 to the Church, which, we have seen by an examination of 
 Holy Scripture, is a visible organized society or kingdom 
 — differing not from other societies of men in its outward 
 form and mode of action — but yet possessing a super- 
 natural life ; by which it is united to Christ — made His 
 Bod}' ; His Bride ; the temple of the Holy Ghost ; the 
 dwelling-place of the Father and the Son. Our Blessed 
 Lord intended the Church which He founded to extend 
 over the whole earth and to last as long as the world 
 stands. (Matt, xvi., 18.) He did not Himself establish 
 it in all places. Nor did His immediate apostles during 
 their lifetime. He accordingly sent them with power to 
 appoint others to carry on their work when they were gone. 
 And he sent them into all the world with instructions 
 
216 
 
 APPENDIX. 
 
 to admit new members in a prescribed way by Christian 
 baptism, and gathering them together in congregations, 
 to organize new branches and so extend the society into 
 every place. The history of that society can, without 
 great difficulty be traced either from the beginning down 
 to our own time, or from our time bacjk to the beginning. 
 As a matter of fact though we find that the enemy has 
 always been busy in inciting divisions and schisms ; yet 
 there has never been any great aifficulty in deciding 
 which was the old Church and which the new. There 
 have been many differences of opinion as to which was 
 the soundest and best, the old Church or the new, but not 
 as to the origin and history of the one or the other. In 
 other words the identity of the body has not been diffi- 
 cult to determine and is not now. That identification, 
 however, carries with it the rights and prerogatives of the 
 Catholic Church though not necessarily the truth of the 
 Catholic faith. Hence the blind madness with which 
 the Roman controversialists have assailed the English 
 Church. Hence the utterly reckless and unscrupu- 
 lous attempts they have made to disprove her historical 
 continuity with the Church of apostolic times. Hence 
 the fabrications, which though disproved a hundred times, 
 are repeated — as lately in our midst — as though they were 
 unassailable truths. Rome knows that to logical minds 
 this argument is unanswerable. Our Lord founded a 
 Church. It was not an invisible brotherhood, but a visi- 
 ble organized society, with officers, and members, and 
 modes of procedure. To that Church which He founded 
 — and not to any body which other men might found in 
 after times, and call by the same name. He gave certain 
 
APPENDIX. 
 
 217 
 
 promises — upon it He conferred certain privileges — over 
 it He appoint td certain officers — these officers He in- 
 vested with certain authority — with it He declared Him- 
 self to be intimately and forever united. The conclusion 
 seems unavoidable, to assure ourselves that we are in that 
 body and are partakers of those privileges and promises 
 which He gave to it, and not to another ; we must be able 
 to prove that the body to which we belong is a continu- 
 ation and branch of that Christ-founded and Christ-en- 
 dowed Church. Rome knows that the historical proof of 
 this continuity is, in our case, beyond dispute. Hence she 
 flies to Nag's Head fables, and with suicidal madness in- 
 vents tests of continuity which would not only disprove 
 the continuity of the whole Catholic Church for the first 
 thousand years, but would disprove beyond dispute her 
 own continuity, and so defeat the very end she has in 
 view. 
 
 This historical identification is not necessarily depend- 
 ent upon the vexed question of apostolic succession, for 
 if it were even conceded, as those who reject apostolic 
 succession contend, that all power is vested in the whole 
 Church — comes from the people and is conferred by the 
 whole body upon the individual minister, instead of com- 
 ing from Christ through His appointed ministers to the 
 people. If this were conceded, it would not remove the 
 necessity which rests upon every body of Christians 
 claiming to be the Church of Christ to prove its histori- 
 cal identity with the Church which Christ founded. It 
 would not establish the claim of any body originated by 
 men in modern times, to be invested with the privileges 
 and promises and high prerogatives of that apostolic 
 N 
 
218 
 
 APPENDIX. 
 
 church. For suppose it true that that body immediately 
 after the death of the apostles, conferred upon presby- 
 ters, as is contended, the power to extend and perpetu- 
 ate the Church, to grant charters for new lodges, to form 
 new congregations, to appoint their officers, and ordain 
 their ministers. Yet by the unhesitating confession of 
 the most learned controversialists who take this view. 
 By the year A.D. 146, this same body had transferred 
 this power to another class of ministers, viz., the bishops, 
 by whom alone it continued to be exercised for twelve 
 hundred years or more, and from whom it was never 
 withdrawn by the action of the whole body. That is 
 the whole body, the original Church, never withdrew 
 this right from her bishops and never conferred it upon 
 presbyters. Those of them who claimed the right to ex- 
 ercise this power took it upon themselves, assumed an 
 office to which the original body did not appoint them, 
 and proceeded to organize a new body without any char- 
 ter or dispensation or right conferred upon them by the 
 historical church. So that they are new bodies and can- 
 not be historically identified with old, or lay any logically 
 intelligible claim to its privileges. 
 
 The only question that can affect the force of this argu- 
 ment of historical identity is this. Does not a change 
 of principles — of doctrines and practices such as took 
 place when the ancient Church of England took on and 
 added to her primitive faith the Roman doctrines and 
 practices, or when again she lopped these off and returned 
 to her primitive condition, do such changes as these de- 
 stroy the identity of the body ? The Church of Eng- 
 land was Catholic for a thousand years, she became 
 
APPENDIX. 
 
 219 
 
 Roman in addition to being Catholic for over three hun- 
 dred years — did the old body cease to be, and a new one 
 take its place when this change was made — or again 
 when she dropped this addition and fell back to her 
 primitive condition did she become a new body, histori- 
 cally separated from what she had been ? Or was she all 
 through the same society, existing under different condi- 
 tions and with different aims and modes of action for the 
 time being ? Let us see how other societies and organi- 
 zations are affected by similar changes of principle and 
 of action. Take the two great political parties of Eng- 
 land, the Whigs and Tories. It is well known that they 
 have both completely changed, in fact exactly reversed 
 their principles and line of action in regard to their 
 foreign policy, the Tories first fiercly opposing all in- 
 terference on the part of England in foreign politics and 
 affairs, and the Whigs maintaining her duty to do so, and 
 to make her influence felt especially on the continent ; 
 and then each of these parties wheeling right about .and 
 adopting the precisely opposite policy to that which they 
 had pursued before. Did the Conservative party or the 
 Whig lose its historical continuity and existence by this 
 change ? Clearly not. The great central line of policy 
 was retained by each, and though in this particular the 
 change was great, the identity of each was retained ? 
 So the Church of England through all the changes above 
 described, great though they were, he]d the great central 
 doctrines and practices of the Catholic Church un- 
 changed and remained the identical same body through 
 all. 
 
 The history of the Jewish Church supplies a striking, 
 and to my mind a conclusive analog}' on this point. 1 ha^ 
 
220 
 
 APPENDIX. 
 
 church became very corrupt at several periods in its his- 
 tory, but it did not therefore cease to be God's covenant 
 people and church. Thus in the reign of King Ahaz, 
 B.C. 728, the idolatrous religion of Syrians was intro- 
 duced even into Jerusalem itself. Altars were erected to 
 the Syrian gods or idols. The temple itself was altered 
 in many respects according to a Syrian model, and finally 
 it was shut up entirely (Jahn's Heb. Commonwealth, 
 B.k.V. 41). Again Manasseh, B.C. G44, upheld idolatry 
 by all the influence of regal powers, erected idolatrous 
 altars even within the Temple itself, set up an image 
 which was worshipped with obscene rites, maintained a 
 herd of necromancers, astrologers, soothsayers of various 
 kinds, and even sacrificed his own son to the idol Moloch 
 (2 Kings, xxii. 11). Again it appears that at the begin- 
 ning of the reign of Josiah, B.C. 611, the book of the 
 law of the Lord — that is the Scriptures — was almost 
 wholly forgotten, and its contents unknown, even Hilkiah, 
 the High Priest, knew almost nothing of it. And yet 
 the Jewish Church was not destroyed or set aside, and a 
 new church established in its stead. It was called to re- 
 formation, and was again and again restored in spite of 
 its terrible ignorance and unfaithfulness and sin, and 
 from this we are surely taught that though such sins in 
 God's people and by his church are very terrible sins, 
 and will be sorely punished, yet nothing but a deliberate 
 apostacy, a renunciation of faith in Christ and com- 
 munion with His people could destroy His church or 
 cause any national branch of it to terminate and cease 
 to be. A man may be desperately sick, the whole body 
 filled with wounds and bruises and putrifying sores, but 
 
APPENDIX. 
 
 221 
 
 he is the same man still that he was when well, and he 
 will be the same if he recovers from his sickness. A man 
 who was once upright and honest and religious may fall 
 into most degrading and debasing sins, but fallen though 
 he be, he is the same man as before and he will be the 
 same if through the grace of God he recovers himself 
 and reforms his life and character. So with the Church 
 of England through all the changes of outward circum- 
 stance of sentiment and of spiritual condition, she has 
 continued to be the identical same body — the one true 
 Catholic and apostolic church of this realm. 
 
INDEX. 
 
 LECTURE I. 
 
 The cau«e of these Lectures -The aim to point out differences between 
 the Catholic Keligion and the Roman— What the Catholic Church 
 is —Visible— Organised— Why called Catholic— Begun at Jeru- 
 • salem— How extended — Local designations— How Governed— 
 Councils without the Pope- Note (A). How the Council of Nice 
 was convened and presided over— Note (B). The Head of the 
 Church, pp 
 
 LECTURE II. 
 
 PAGE. 
 
 1-24 
 
 Points of Lecture I. recapitulated— How doctrines were defined — Not 
 one by a Pope for a thousand years— Popes condemned by Coun- 
 cils — Organization of Primitive Church— How Rome differs from 
 the Vatican Decrees — Pope substituted for Council— Dogma of 
 Infallibility — What it requires us to believe— Contradicts former 
 Roman Teachinfr — Note (A). The case of Honorius- Note (B). 
 Archbishop Connolly on rights of Episcopate, pp 25-40 
 
 LECTURE III. 
 
 Origin of Papacy — Supremacy rejected by Gregory I., A.D. 598 — 
 How the Primacy arose— Early efforts to extend jurisdiction — 
 The Petrine claims — No basis— Forgeries, Early, of Isidore — 
 liittledale— Foulkm— P^re Grtttry on Frauds of prersent Roman 
 Bystem, pp 41-62 
 
224 
 
 INDEX. 
 
 LECTURE IV. 
 
 TAOE. 
 
 Arobbighop Lyncb on practical resulto of this syatem — His picture 
 of Roman Union — His definition of Catholic Interpretation not 
 Roman- Tbe Catholic mode of Interpretation- The Real Unity 
 of Rome— Infallibility practically valueless -Character of the 
 Infallibles- 'Never have guided men in emergencieH, pp 63-78 
 
 LECTURE V. 
 
 Recapitulation— How Papal Sovereignty obtained— Forged Decre- 
 tals — Deliberate aim of Gregory VII. to subvert old Constitu- 
 tion and set up new— Work of the Canonists— The decretum of 
 Gratian— Its Character —The Chaos of the tiraeu united with 
 usurpation— Popes took advantage of political exigencies— The 
 chief instruments — The Mendicant Orders — The Papal Legates 
 — Interference of Popes in affairs of National Churches— Never 
 acquiesced in in England — Gascoigne's picture— Other Churches 
 never recognized this Sovereignty — All Europe cried out against 
 it for centuries, pp 79-07 
 
 LECTURE VI. 
 
 Tbe Inquisition— Its Origin— What was re 'arded as Heresy— Popes 
 responsible for its initiation and action— Its Object — Became an 
 organized system of murder— The offences of which it took cog- 
 nizance — Mode of procedure- -How prisoners were treated— 
 Dickens' description of prison— Unfairness of Examination — All 
 Prisoners tortured — Its terrible nature — The Instruments — No 
 pity — Facts as to its awful work — Individual Narratives, pp 98-122 
 
 LECTURE VII. 
 
 Roman departure from Catholic Doctrine and Practice— Papal greed 
 of Power— Assimilation to Heathen Practices — Worship of 
 Images — Rejected by early Christians— By Pope Gregory I. — 
 Wide Spread in the 8th Century — Condemned by Council of 
 Constantinople — Sanctioned by Second of Nice — Rejected by 
 whole Western Church— Spread among half-converted Heathon 
 —What it Means— Roman Authorities— Mariolatry — No place 
 in Primitive Catholic Church — Teaching of Suarez — God sub- 
 ject to Mary— She appeaaeth her Son— Pius IX.— Leo XIIL — 
 
 
-78 
 
 
 
 INDEX. 
 
 
 
 225 
 
 PAOE. 
 
 BlaaphemouH Prayera- 
 
 -Flesh of Mary in 
 
 Eucharist- 
 
 -Roman 
 
 
 Dootrine on 
 
 thi8 point 
 
 a Practical Apoatacy, 
 
 PP 
 
 
 12.3-139 
 
 LECTURE VIII. 
 
 Purgatory— Another departure from Catholic Doctrine— Roman 
 Doctrine of Purgatory— Contradicts Catholic Doctrinw of Inter- 
 mediate State— What this was— Authorities— How Doctrine of 
 Purgatory crept in— Prayers for Dead, Meaning of— All we 
 know about life out of the body— Later Notions mere Specula- 
 tion --Indulgences grew out of Penitential Discipline — A Com- 
 plete Perversion of Primitive Teaching— Destroys true Devotion 
 —Robs the Poor— The Pope the Dispenser of Merits of Christ 
 — Cruelty— Mass Farming in France— A Swindle -Transub- 
 stantiation — Another Departure — Doctrine Defined— Not taught 
 before the 8th Century — Actual Presence Believed in by whole 
 Primitive Catholic Church — Unscientific Statements — Author- 
 ities against Transubstantiation— Withholding the Cup— An 
 Ip'-ovation of 12th Century— Contradicts Practice of Catholic 
 Church— Testimony against, Including Pope Galasius, pp 140-16!) 
 
 LECTURE IX. 
 
 Continuity and Catholicity of the Church of England— Origin of 
 National Designations — Church Existed in England in the 2nd 
 Century— Came from Gaul, Asia Minor, Spread into Ireland, 
 Thence into Northern England —This Church the real Converter 
 of the Saxons — Autonomous Rejected Roman Interference — 
 Roman Encroachments Under Norman Kings— Protests — Rich 
 — Grossetete — Statutes of Provisora — Praemunire - Wycliff e — 
 No break in the History— Same Organization under Different 
 Conditions — The Ancient Catholic Church Reformed Herself — 
 The Roman Church a Schism — Object of High Church Move- 
 ment, pp 170-189 
 
 LECTURE X. 
 
 Answer to Roman Objections — Freedom of National Chiirches — 
 Archbishop Theodore — Archbishop Parker's Consecration — The 
 Nag's Head Story — An utter Fiction, Proof that it is — Bishop 
 Barlow— Not a Vital Question— Turning the Table on Rome- 
 Two Loop Lines— Other Roman Objections Frivilous— Roman 
 
 Condemnation, pp. 
 
 190-210