http://www.archive.org/details/faithofcatholicsOOberirich 
 

 ff— /t * ' f l 
 
THE 
 
 5 —/ yi2 
 
 FAITH OF CATHOLICS, 
 
 CONFIRMED 
 
 3V ^Crfptttte,/^E AbSeY ' 
 
 AND 
 
 
 ATTESTED BY THE FATHERS 
 
 FIVE FIRST CENTURIES OF THE Clf\ 
 
 
 QUOD UBIQUE, QUOD SEMPER, QUOD AB OMNIBUS, CjWSl "M 
 
 fin. Lin, 
 
 LONDON, 
 
 PRINTED FOR JOS. BOOKER, 61, NEW BOND-STREET: 
 
 SOLD BT 
 
 KEATING, BROWN, & KEATING, DUKE-STREET, GROSVENOR SQUARE J 
 
 BELCHER AND SON, AND WILKS, BIRMINGHAM; 
 
 TODD, YORK; BELL, NEWCASTLE ; SH A RROCK, PRESTON; 
 
 HAYDOCK, MANCHESTER; 
 
 COYNE, DUBLIN; AND HALY, CORK. 
 
 1813. 
 

 
 35Wi73 
 
 LOAN STACK 
 
 I by J. Ht'uker ft Son, 
 Hi^h-itrttt, liivmin.£hanu 
 
TO THE 
 
 CATHOLICS OF THE UNITED KINGDOM, 
 THIS COMPILATION, 
 
 MONUMENTi THE ABBEY 
 EgKA33fo 
 
 THE ANTIQUITY AND PERPETUITY OF THEIR FAITH, 
 
 IS INSCRIBED 
 BY 
 THEIR DEVOTED SERVANTS, 
 
 Joseph Berington, 
 John Kirk. 
 
 November 23, 1812. 
 
 3i& 
 
INTRODUCTION. 
 
 FOR my own use, and for the use of others, I 
 have often wished for such a compilation as I now 
 offer to my brethren of the Catholic communion. 
 Our ministers, in their public instructions to the 
 people, fail not to inculcate, that their church never 
 framed, nor frames, any new article of belief; but 
 simply stated, and states, the doctrine, which she 
 received ; which doctrine, they add, comiug down 
 to them, through an uninterrupted series of tradi- 
 tion, is the same that Christ taught, and the apos- 
 tles, instructed by him, delivered. The reflecting 
 man, who hears this, says within himself: " I most 
 readily subscribe to this position, because there can 
 be no point, which I am bound to receive as a di- 
 vine truth, that Jesus Christ, the founder of the 
 Christian law, did not teach ; and I am sensible, 
 that if there be not a speaking authority that can 
 tell me, without danger of being itself deceived, 
 what the truths are which Christ taught, my mind 
 can rest only on its own unstable judgment, that is, 
 it must be tossed to and fro y and carried about with 
 every wind of doctrine. In the church, of which 
 I am a member, I behold this speaking authority, 
 established on the promises of Christ, and to It I 
 submit; but it would be satisfactory to mc, to 
 trace, by my own inspection, that body of divine 
 
 h 
 
11 INTRODUCTION. 
 
 truths, in all their articles, which, from hand to 
 hand, has heen brought down, and which, doubt- 
 less, may be found in the volumes of those men, 
 who, through the progress of ages, have illustrated 
 the church by their virtues, and in their writings 
 attested the doctrines which they had received." 
 
 The minister of religion, if he heard this reason- 
 ing, could not, for a moment, hesitate. He would 
 assure him, that the question stood precisely as he 
 viewed it; and, for the satisfaction which he wished, 
 he would refer him to many books written on the 
 subject, and particularly to the works of those 
 venerable men, to whom he had alluded, the Fathers 
 of the church; acknowledged to have been the 
 faithful witnesses of the doctrines, which they had 
 received, and themselves delivered. But the works 
 of these Fathers were chiefly written in Greek or 
 Latin, the languages of the countries in which they 
 lived ; languages not accessible to all readers; and 
 of those works few.Jiave been translated. 
 
 Certainly, many excellent Tracts, in this country, 
 and in others, have been compiled, replete with 
 Extracts from the Scriptures and Fathers, to prove, 
 that all the points of Catholic belief were, at all 
 times, taught, as they now are: but few of these 
 Tracts, with us, are, at this time, in circulation ; 
 and those that are, come not up to the notion 
 which 1 have formed, of the proper character of 
 such writings* I would have them state — without 
 any comment, and, as far as may he, without any 
 diiect allusion to the opinions of others — the plain 
 texts of Scripture, and the analogous or correspond- 
 
INTRODUCTION. Ill 
 
 ing expressions of the Fathers, that the reader — free 
 from prepossession and the bias of argument — may 
 form his own judgment. It would be rash to say, 
 that controversy has done no good; but the good 
 which it could do, I believe, it has done ; and if so, 
 methods of another order may become expedient. 
 But, in truth, my motive is to be serviceable to the 
 professors of my own religion. — I will now say, in 
 what way I have proceeded. 
 
 First. I state, in distinct Propositions^ the ar- 
 ticles of belief, as briefly, but as comprehensively, as 
 may be ; and these Propositions I generally take from 
 a small Tract, entitled RomanCatholic Principles, ^wb- 
 lished anonymously, towards the close of the reign 
 of Charles II. This I did, because those Princi- 
 ples, a few clauses excepted, are drawn up with great 
 precision; and because in stating points of religious 
 belief, I feel a predilection for whatever bears the 
 stamp of age. Antiquity is the badge of our faith. 
 In any other view, as the Catholic creed, in all its 
 articles, is clearly defined, and is as unchangeable as 
 it has been unchanged, it mattered not, whence the 
 Propositions were taken. — Still I am aware— as all 
 human language, not sanctioned by the highest 
 authority, is open to misconception, and the expres- 
 sion of the point of belief, must, from its character, 
 be concise, and, in some measure, condensed — I 
 am aware, the scholastic reader may sometimes 
 pause, accustomed as he has been to scrupulous 
 precision, and to weigh the utmost value of words. 
 Should this happen, let me request him not to pro- 
 nounce on single Propositions, but to cor\cct one 
 
 b 2 
 
IV INTRODUCTION. 
 
 with another ; to explain what may seem dubious 
 by what is more clear; and to permit the subse- 
 quent words of Scripture, the quotations from the 
 Fathers ; and — where they could be introduced — the 
 decisions of the council of Trent, to develope and 
 illustrate each Proposition. 
 
 Secondly. The Proposition is followed by such 
 passages from the Scriptures, as seem to support it 
 with the clearest evidence. But 1 must observe, 
 that I restrict myself, in a great measure, to the 
 New Testament, not as doubting, that there were 
 many passages in the Old, which might be brought 
 to enforce the same doctrine — for we know, that 
 the two covenants are united, as it is known, what 
 use our Saviour and his apostles made of the pro* 
 phetical and other writings — but I was unwilling, 
 as such support was not wanted, to call in aid, the 
 application of which might, possibly, be contro- 
 verted. 
 
 Thirdly. To the authorities from Scripttwe suc- 
 ceed those from the Fathers of the five first centu- 
 ries of the church. 
 
 It was suggested to me, that it would be expe- 
 dient to give, in an Appendix, the entire Latin and 
 Greek originals of all the passages ; and I should 
 readily have complied, had I not soon discovered, 
 that the bulk of a work, which I wished to make 
 as cheap, and as concise, as my plan would allow, 
 must thereby be too much augmented* I have, 
 however, taken care — while I attended to the accu- 
 racy of each quotation — to mark the references 
 so distinctly, that the originals might, with ease be 
 
INTRODUCTION. V 
 
 consulted. Still, should the Latin and Greek be 
 hereafter desired, they shall be given separately ; as it 
 would cost me the trouble only of transcription*. 
 
 It may be, that I have occasionally erred in the 
 translation of some passages, not always very in- 
 telligible; but should any such errors be discovered, 
 I trust, it will not be in any point of moment. 
 On some occasions, the original of certain clauses 
 is given. It was my wish to be literal and plain. 
 As order and precision are necessary for the attain- 
 ment of accurate knowledge, I thought it necessary, 
 in quoting the Fathers, to preserve the chrono- 
 logical series of their lives; so that each authority 
 should take its proper place. I, therefore, marked 
 each century, and quoted the fathers, who belonged 
 to it, in the order in which they lived. This is 
 repeated under each Proposition. To each name 
 are, likewise, added the letters L. C. or G. C. de- 
 noting whether they belonged to the Latin or the 
 Greek church ; and when any Father is, the first 
 time, introduced, I state in a Note, who he was, 
 and what were his principal works. 
 
 It may be asked, why I have confined myself 
 to the five first centuries of the church j why I have 
 not brought down my proofs through the whole 
 
 * I must acknowledge my great obligations to the Rev. John 
 Kirk, of Lichfield, who, with patient labour, not revised only and 
 •verified all the passages which I had collected, but likewise sup- 
 plied many others, which were still wanting to complete the body 
 of evidence, from the Greek and Latin fathers. I have therefore 
 requested, that he will allow his name to appear with min« as being 
 a joint labourer in the compilation. 
 
 b3 
 
VI INTRODUCTION. 
 
 series of the succeeding ages? — The answer is 
 obvious : why was I to do more than was neces- 
 sary? If the doctrine, stated in each Proposition, 
 that is, the doctrine now professed by Catholics, be 
 that, which, in those five centuries, was taught and 
 believed — not in one, but in all; not by one Father, 
 but by a succession of them — as the faith of all the 
 churches j your religion will be proved to be apos- 
 tolical 5 and the deduction of the proof through a 
 longer period of time would have added nothing to 
 the evidence. Otherwise, the task would have 
 required but one kind of labour; as the authorities, 
 from the encreasing number of writers, would have 
 encreased. They before encreased, the reader will 
 observe, from a like cause. The authorities from 
 the first centuries are scanty, compared with those 
 of the fourth and fifth, from which, on account of 
 their number, I was, sometimes, obliged to select 
 the most prominent; while, in the preceding aera, 
 when the writers, that remain to us, were few, and 
 few the subjects on which they wrote, some scat- 
 tered passages were all that could be collected*. 
 
 * To the English reader, who may wish to pursue the subject 
 through a longer period of time, from the introduction of Christi- 
 anity among his ancestors in the seventh century, I recommend the 
 Antiquities of tl\e Anglo-Saxon Church, by the Rev. John Lingard 
 — a work, that, for deep research, luminous arrangement, acute 
 observation, and classical elegance, has not been surpassed. Could 
 my advice prevail, he will undertake a History of England t a task, 
 for which he is eminently qualified, and which— if we may judge 
 from the samples before us in Rapin, and Hume, and Henry— an 
 enlightened Catholic alone can properly execute. The language of 
 truth flows not from the pen which prejudice guides. 
 
INTRODUCTION. Vll 
 
 Fourthly. Having completed, under each Pro- 
 position, this portion of the work, I subjoin, on the 
 same article, the decision of the council of Trent. 
 This council or synod- the last, called General, 
 that has been celebrated — was opened in the year 
 1545, and closed, after many interruptions, in 1563; 
 the decrees of which on faith, but not on discipline, 
 are universally admitted by the Catholic churches 
 of the west. My motive for introducing the doc- 
 trinal decrees of this council was, that the reader 
 might have it in his power, to compare the words 
 of each Proposition witli the words of the decree; 
 and then, looking to the passages from the Scrip- 
 ture, and to those from the Fathers, through the 
 five centuries, on the same subject, judge im- 
 partially, how far the doctrine is supported by 
 either, or by both. Or he may, should it so please 
 him, take any point, as he had learnt it from his 
 catechism; compare it with the same, as stated in 
 the Proposition and the decree of Trent; and then 
 trace it, after considering the Scripture authorities, 
 through those from the Fathers in regular suc- 
 cession. 
 
 Such is the outline of the form of this Com- 
 pilation. — Some further observations, however seem 
 necessary, to which I request the reader's serious 
 attention. 
 
 First. In reviewing the different articles of 
 his belief, he will soon observe, how much more 
 numerous are the proofs from scripture in support 
 of some than of others; in favour of the authority 
 of the church, let me say, than of purgatory, or the 
 
 b 4 
 
Vlll INTRODUCTION. 
 
 invocation of Saints: and, if not well instructed 
 in the principles of his faith, he might thence be 
 induced to conclude, that the tetter articles rested 
 not on an authority equally strong with the first. 
 If he so concluded, he would palpably err as a 
 Catholic. 
 
 The creed or religious belief of Catholics is not 
 confined to the Scriptures: but it is, that which our 
 Saviour taught, and his apostles delivered, before the 
 sacred books of the New Testament had any ex- 
 istence. During the course of his mission, and after 
 his resurrection, the apostles had been instructed 
 by their divine master, fully and explicitly, we 
 cannot doubt, in all things that it was necessary 
 for them to know. To them he shewed himself 
 alive after his passion, by many proof "s> for forty days 
 appearing to them, and speaking of the kingdom of 
 (2od : (Acts i. 3.) Then, giving to them his final 
 commission, he distinctly said: Go ye therefore and 
 Teach all nations, baptising, SCc. — Teaching them to 
 observe all thi?igs whatsoever I have commanded you j 
 and behold, I am with you all days, even to the con- 
 summation of the world: (Mat. xxviii. 19, 20.) — 
 The same commission is repeated: Go ye into the 
 whole world, and Preach the gospel to every creature. 
 He that believeth, and is baptised, shall be saved ; 
 but he that believeth not shall be condemned. (Mark 
 xvi. 15, 16.) 
 
 Commenting on this commission as stated by 
 S. Matthew, the learned S. Jerom calls the form, 
 in which it is delivered, the ordo prcecipuus, or the 
 leading rule, and then adds : " Christ commanded 
 
INTRODUCTION. IX 
 
 the apostles first to teach all nations; in the 
 second place to baptise them in the sacrament of 
 faith; and then, after faith and baptism, to teach 
 them what things were to be observed. And, lest 
 we should think that these things were of little 
 moment, or few, he added: all things ivhatever I 
 have commanded; that is, they who have believed, 
 and have been baptised, shall observe all my pre- 
 cepts; and behold! I am zvith you all days even to 
 the end of the ivorld. This is his promise : he will 
 be with his disciples to the end of the world ; thus 
 shewing, that they shall never die, and that he will 
 never desert them that shall believe in him."— 
 Comment, in Mat. L. iv. in , fine. T, hi. p. 734. 
 
 Had Christ said: " Go, and commit to writing 
 the gospel, or those saving truths, which you have 
 heard from my mouth ; and let that writing, or 
 Written word, be the rule of belief to those whom 
 you shall instruct, and to their successors, to the 
 end of the world" — had he said this, the point had 
 been clear. But he said it not: he commands them 
 to go, and to teach, or preach. The commission is 
 to teach; and obedience to that teaching is enjoined 
 under the severest menace: He that believeth not 
 shall be condemned ; or, as you may have seen it ren- 
 dered, shall be damned*. 
 
 Under what latitude of interpretation can it 
 now be maintained, that this positive ordinance of 
 Christ was merely temporary ; that it was to cease, 
 
 * kaTfHflQYIOSTaii 
 
X INTRODUCTION. 
 
 and be superseded by anotber rule, when the apos- 
 tles should be dead, and the writings, which they 
 might leave behind them, should have been de- 
 clared authentic, and have obtained a very general 
 circulation? — Were this to have been so; without 
 any effort of the imagination, I might be allowed 
 to represent to myself the apostle S. John, who 
 survived his brethren, surrounded at Ephesus — as 
 we are told, he often was — by his disciples, and 
 thus addressing them: " My dear children; I have 
 finished my gospel; written some epistles, as 
 likewise the work, which, from the various scenes 
 therein described, I have entitled Apocalypse or 
 Revelations. Three other gospels have been com- 
 piled ; a Narrative, called Acts, made public;' and 
 my brothers Peter, Paul, James, and Jude, have 
 addressed certain Letters to the churches. I can 
 speak to their truth and their authenticity. Now 
 then — as my time of abiding with you is short — it 
 is essential, that you should know, that these 
 writings are to be the future rule of belief to you 
 and to all the faithful to the end of the world — not 
 that ordinance of teachings which our master de- 
 livered to us" 
 
 Poly carp, the venerable bishop of Smyrna, who 
 was acquainted with many of the disciples of 
 Christ, and particularly with S. John, does not tell 
 us, that he was ever addressed in that manner. 
 But it is said of him, that •■ he always taught what 
 he had learnt from the apostles/' And yet, surely, 
 it was the duty of the evangelist so to have in- 
 structed his pupils, had he been aware, that a new 
 
INTRODUCTION. XI 
 
 order of teaching and believing was thenceforth 
 to prevail. It is admitted, that the greatest part 
 1 of the books of the New Testament was, at this 
 time, corning into the general use of the christian 
 churches. The moment then was opportune and 
 critical. 
 
 We Catholics, therefore, believe, that our mas- 
 ter Christ established a rule, which was to last as 
 long as his religion should last; and that to give to 
 that rule a security that should never fail, he pro- 
 mised to be with the apostles and their successors, 
 even to the consummation of the world. We likewise 
 think, that the perpetuity of that faith, which 
 Christ came down from heaven to establish, would 
 have been ill-provided for — rather, would not have 
 been provided for at all — if that ordinance of 
 teaching, which, during his life time and that of 
 the apostles, was judged necessary, had been then 
 suspended, when it began to be most wanted. He 
 would be with his apostles — who could enforce, 
 even by miracles, the truths which they had re- 
 ceived from his lips — but would leave their suc- 
 cessors to the guidance of their own judgments; or, 
 which is the same thing, to the guidance of a rule, 
 which himself had not established, and that on 
 points, avowedly not within the competence of 
 human reason. 
 
 The apostles taught the truths which thcv had 
 learnt from Christ. / have received of the Lord, 
 said S. Paul (1 Cor. xi. 23.) that which J also de- 
 livered to yon: And again: For I delivered to you 
 first of all, which I also received; how that Christ 
 
Xll INTRODUCTION. 
 
 died for our sins according to the Scriptures : (Ibid. 
 xv. ,3.) This is the ordo pnecipuus, the leading 
 rule; first to receive^ and then deliver. He does 
 not say, that he learnt it from the Scriptures ; but 
 that he had received it. And the same truths, by 
 the same mode of teaching, have continued to be 
 delivered down to us, by the pastors of the church, 
 the successors of those apostles*. The difference 
 lies in this only 5 That the interval between us and 
 Jesus Christ, the fountain of every christian truth, 
 is measured by eighteen centuries; whereas the com- 
 munication between that fountain and the apostles, 
 and between these apostles and the next to them 
 in succession, was immediate. But truth is not 
 
 * The following passage was omitted under the name of S. Clement, 
 
 p. 72. 
 
 " We received the gospel from the apostles : they were sent 
 by Jesus Christ ; Jesus Christ was sent by God ; and both happened 
 agreeably to the will of God. Receiving command, and by the 
 resurrection of our Lord fully secured, and strengthened by the 
 Holy Spirit, the apostles went out, announcing the coming of the 
 kingdom of God. They preached through the country and towns, 
 and appointed bishops and deacons, their first fruits, and whom 
 they had proved by the spirit. Nor was this any thing new: the 
 prophet (Isaiah, c. lx. 17.) had foretold it.— These our apostles 
 knew, through Jesus Christ, that disputes, concerning episcopacy, 
 would arise; wherefore they appointed those, of whom I have 
 spoken, and thus established the series of future succession, that, 
 when they should die, other approved men might enter on their 
 ministry. And of this ministry we cannot, without injustice, de- 
 prive those, who were so appointed by the apostles, or by other 
 eminent men, with the approbation of the whole church ; and who, 
 in the practice of many virtues, and with the good testimony of all, 
 have long, without blame watched over the fold of Christ." — £/>. 
 1. ad Cor. Inter PP. Jpost. T. 1. p. 171. 173. Amstehzdani, 1724. 
 
INTRODUCTION. Xm 
 
 lost, nor, altered, nor weakened by descent, when 
 an unbroken chain of living witnesses, provided 
 with all necessary documents, proclaims its iden- 
 tity, and the promised assistance of the Holy 
 Spirit gives security to their words : / am zoith you 
 all days, even to the end of the world. 
 
 But how is Jesus Christ with the pastors of his 
 church ? — How ! Does it become a thinking Chris- 
 tian to ask this question }—How does the divine 
 Providence govern the world ? — How, after he had 
 left the earth, could Christ, as he promised, be with 
 his apostles? — How were the writers of the scrip- 
 tures inspired in the execution of their tasks ? 
 
 But, if the subject be duly considered, it should 
 appear, that no particular interference of the divine 
 Spirit, in the government of the church, is, on 
 ordinary occasions, necessary, to preserve its pastors 
 from error. They deliver what they received. To 
 this all are witnesses: the decisions of councils are 
 witnesses; the faithful are witnesses; all liturgies 
 and other forms of prayer are witnesses; the cate- 
 chisms and books of public instruction are wit- 
 nesses; 2nd the writings of all preceding teachers, 
 joined to the admitted testimony of the Scriptures, 
 are witnesses. A barrier, in defence of the truths 
 once received, is thus formed, which no subtlety 
 can undermine; no boldness surmount. Still we 
 cannot doubt, that God, with paternal kindness, 
 watches over the great work of his mercy, and 
 interferes, as he judges it expedient; in the same 
 manner, as it is believed, he guided the pens of the 
 
 * 
 
 evangelists, though all of them, by other means, 
 
XIV INTRODUCTION. 
 
 were in possession of the facts which they relate. 
 For as much as many, says S. Luke i. 1, 2, 3, have 
 taken in hand to set forth in order a narration of 
 those things that have been accomplished amongst us; 
 according as they have delivered them unto us, who 
 from the beginning were eye witnesses and ministers 
 of the word: it seemed good to me also, having 
 diligently attained to all things from the beginning, 
 to write to Thee in order, most excellent Theophilus. 
 
 But here, I admit, a question may be very 
 fairly proposed. — If the ordinance of teaching, de- 
 livered to the apostles, was designed to be per- 
 petual, as has been said, of what use are the Scrip- 
 tures of the New Testament? — We conceive them 
 to be of no use, as an independent rule of faith, for 
 this plain reason: That, as all the truths, which we 
 believe to be divine, and which are the objects of 
 our faith, came immediately from Christ, and were 
 taught by the apostles, before those Scriptures 
 were written — we are not at liberty to think, that 
 those truths would not have remained, to the end 
 of the world, pure and unaltered, had that primitive 
 state of things continued; that is, had it never 
 seemed good to any of those apostolic men, as it did 
 to S. Luke, to commit to writing what they had 
 learned. He did it, he says, that Theophilus, to 
 whom he writes, might know the verity of those 
 words in which he had been instructed, (v. 4.)* 
 
 * 1 ho following just observations of an eminent Scholar, but 
 whom the exercise of private judgment often led astray, I trai 
 scribe with pleasure. " Our knovdtdj.c of the tacts related in th 
 
 •an- 
 e 
 
INTRODUCTION. XV 
 
 But though these Scriptures are not to us a rule 
 of faith, taken independently of the teaching au- 
 thority of the pastors of the church, the successors 
 of the apostles; yet we venerate them, as a sacred 
 depositc, bequeathed to us by the kindest of 
 parents, containing truths of high moment, prac- 
 tical lessons of saving morality, and facts of his- 
 tory, relating to the life of our Saviour and the 
 conduct of his disciples, eminently interesting and 
 instructive. For this we are deeply grateful. 
 Nor have I mentioned all the advantages to be de- 
 rived from the Scriptures. For, as the nature of 
 the present work will evince, they come forward, 
 with a powerful aid, to support, by the evidence of 
 their contents, the divine truth of the faith which 
 we have received ; applying that aid, in a just mea- 
 sure, to each article, and giving a lustre to the 
 whole. So Theophilus, when he should read that 
 admirable narration, which S. Luke compiles for 
 
 Gospels is derived from them ; but our faith or belief in them does 
 not rest on the testimony of the writers of those books, but on that 
 of those who first received these books, and who transmitted them 
 to us as authentic, knowing them to be deserving of credit. The 
 facts therefore of the New Testament we believe, not on the evi- 
 dence of four persons, but on that of thousands, who were well 
 acquainted with their truth, and by whom the contents of the gos- 
 pels were credited. These books were not the cause of the belief 
 of Christians in the first ages, but the effect of that belief; the books 
 being received by them, because a priori they knew, that their con- 
 tents were true- Consequently, if these books had not existed, the 
 belief in the facts of Christianity would have been the same, and 
 it would not be weakened, if they were not to exist." — Letters to a 
 Young Man, Fart ji, by Dr. Priestley. 
 
XVI INTRODUCTION. 
 
 him, would be more and more confirmed in the 
 Verity of those words, in which he had been in- 
 structed. 
 
 Really, I cannot understand, under what se- 
 curity of conscience, we could, unauthorised, chuse 
 that for a rule of belief, which Christ did not ap- 
 point — and which, if expounded by private inter- 
 pretation, must often lead into error — and neglect 
 that authority, which he so positively ordained to 
 be our guide. Go ye, and teach all nations: teach- 
 ing them to observe all things whatsoever I have 
 commanded you. And yet, I believe, it has been 
 said — not by any member, indeed, of the Catholic 
 church — that " the Scriptures are the sole rule of 
 faith, and reason their sole interpreter", that is, that 
 each one shall teach himself. * 
 
 S. Paul allowed not this liberty to his Corin- 
 thian converts. He speaks to them of the gospel, 
 which he had preached; which they had received; 
 and wherein they stand: and by this, he adds, you 
 are saved, if you hold fast after what manner I 
 preached to yon, unless you have believed in vain. 
 (1 Cor. xv. 1, 2.) No choice is allowed: they must 
 'believe, as he had taught them. 
 
 The Catholic reader will now be sensible, should 
 any point of his belief seem to receive little sup- 
 port, or even no support, from any text of Scrip- 
 ture, that its truth is not thereby affected, as its 
 divine origin from Christ, and its descent from the 
 apostles, remain the same; and, therefore, that the 
 doctrine of Purgatory and the Invocation of Saints 
 stands on the same foundation as that of the Au- 
 
INTRODUCTION. XV11 
 
 thority of the church, though, in support of the 
 former, the evidence of Scripture be comparatively 
 weak. Why, or how, this has happened, let him 
 say, who hath known the mind of the Lord, and hath 
 been his counsellor. (Rom. xi. 34.) 
 
 But even where the proofs from scripture are most 
 plain, and most abundant,' the well-taught Catholic 
 does not apply them definitively, as the light of his 
 own understanding may direct him; but he turns 
 to the guide that Christ appointed, that is, the 
 teaching authority of the successors of the apostles^ 
 which guide will lead him through the paths of 
 truth, by explaining, in what sense, the passages of 
 scripture, on doctrinal points, have, at all times, 
 been understood, expounded, and applied. Such a 
 guide is manifestly necessary, when, on those points — 
 as it too often happens — the meaning of any passage 
 has been made a subject of controversy. For, it 
 need not be said, how prone to error is the undi- 
 rected mind of man; and that whenhe thinks 
 that he follows the evidence of the written word, 
 which must be to him a silent letter, it is his own 
 fancy that he follows, or the delusive light of a 
 very fallible understanding.— -Such a guide, says 
 the Catholic, can give me no security; while, if I 
 wish for subjects, on which to exercise the powers 
 of my mind— in which to err, indeed, may be easy, 
 but where error would be innocent — they present 
 themselves on every side. On points, avowedly, above 
 my reach, I wish to risk no decision, uor on col- 
 lateral subjects connected with them: for errors 
 in religion, I am told, have all arisen from the 
 
 6 
 
XV1U INTRODUCTION. 
 
 scriptures misunderstood, or have been maintained 
 by alledged proofs derived from them. 
 
 The security, which a Catholic, well-instructed, 
 experiences in the profession of his belief, resting 
 on the teaching authority established by Christ, 
 must be esteemed a signal blessing. And what 
 adds to it, is, that the more he enquires, the more 
 he finds that security confirmed, as he ascends, 
 through the annals of time, towards Christ and 
 his apostles; while the unlettered man, by a few 
 plain documents, is taught, that the guides, whom 
 his Saviour has commanded him to follow, can lead 
 him securely into all truths -, and that, in trusting 
 to them, he trusts in God. 
 
 I would ask the soundest reasoner — when I had 
 obtained from him the concession, that it was im- 
 portant to believe the truths that Christ came from 
 heaven to establish ; and that, on the admission of 
 those truths, as the same divine teacher had so 
 positively declared, depended future happiness. — 
 I would ask him, I say, were I at a loss, by what 
 means to come to the knowledge of those truths, 
 what advice he would give me? Would he advise 
 me to search the scriptures for them, and rely on 
 my own sagacity for the discovery; when I added, 
 that, on less important subjects, my own judgment 
 often deceived me; and that, in regard to the mean- 
 ing of some leading points in the scriptures, there 
 were as many, (and as opposite) opinions as there 
 were lines? — Or would he refer me to such a guide, 
 as has been described, the speaking authority of 
 the Catholic church, which could tell me, in what 
 
INTRODUCTION. XIX 
 
 sense those Scriptures, on the points in question, 
 had, at all times, been expounded; and, besides, 
 could hold out to me a clue, that should safely lead 
 me, through the series of ages, up to the time, 
 when Christ himself taught, and the apostles, as 
 he commanded, delivered the doctrines which they 
 had received from him? 
 
 What his advice would be, cannot be doubted. 
 And I can as little doubt, that he would proceed to 
 assure me, that to rely on any other guide, or to 
 oppose to it the guidance of ff private judgment", 
 must obviously arise from the most inveterate pre- 
 judice, or from the wild conviction, that it mattered 
 not what a man believed, when he chose a guide 
 that could not direct him. 
 
 I am then convinced, would the serious en- 
 quirer — laying aside every other motive, but the 
 evidence which common reason, would present to 
 him — decide impartially, that he must embrace the 
 Catholic principle of a teaching authority, resting 
 on the commission given by our Saviour to his 
 apostles, and the concomitant promise of perpetual 
 assistance. 
 
 But, is not this authority an overbearing con- 
 troul? Does it not infringe that liberty of con- 
 science which each one — it is often said — enjoys of 
 chusing his own % faith, and of professing what he 
 has chosen? 
 
 That man enjoys this liberty in regard to his 
 fellow-man, I am ready to allow. To one another 
 we are not accountable. But is it so in regard to 
 heaven? When Christ said to his apostles: Go ye 
 
 c 2 
 
XX INTRODUCTION. 
 
 and preach the gospel to every creature. He that 
 believeth, and is baptised, shall be saved; but he that 
 believeth not shall be condemned (Mark xvi.): when 
 he pronounced this solemn threat, if Peter, with 
 his usual promptness, had observed : " Master, shall 
 this be? Shall that liberty be thus taken away, 
 which every disciple should enjoy of chusing his 
 own faith, and of professing what he shall have 
 thus chosen ?" — I leave it to the person, who may 
 be supposed to have made the objection, to say, 
 what, probably, on the occasion, would have been 
 the reply of Christ. I will suggest to him only, 
 what, on another occasion, he did say to the same 
 Peter: Get thee behind me, Satan, thou art a scan- 
 dal to me: because thou savour est not the things 
 that are of God, but the things that are of men: 
 (Mat. xvi. 23) 
 
 Notwithstanding what I have said of the au- 
 thority of teaching pastors, succeeding to the apos- 
 tles, and exercising their ministry in the propa- 
 gation and maintenance of divine truth, I am 
 aware, that we often speak of the written word, 
 or the scriptures, as a rule of faith. — This has arisen 
 from the great authority those scriptures bear, as 
 the inspired word of God, and as containing the 
 chief points of Christian belief. But that they are 
 not to us, as I before expressed -it, an independent 
 rule, is manifest, when it is moreover observed, 
 that, not only do they owe their integrity, to the 
 vigilant care of the church; but that no passage 
 in them, on doctrinal points, is ever explained in 
 any other sense, than as that church, in conformity 
 
INTRODUCTION. XXI 
 
 with what she lias received, explains them. Hence 
 we lay it clown as an introductory and certain 
 principle; " That all that, and that only is of 
 Catholic faith, which God has revealed, and the 
 church proposes to our belief." — " The Catholic 
 Christian" observes the learned bishop of Meaux, 
 c< forms not his faith by reading the Scriptures: his 
 faith, is already formed before he begins to read: 
 reading serves only to confirm what he before be- 
 lieved; that is, to confirm the doctrine which the 
 church had delivered to him." — Conference avec M. 
 Claude, p. 330. 
 
 It is hardly necessary, I should say, why, in 
 stating the distinct articles of Catholic belief, I 
 have not included in them the high mysterious 
 doctrines of original sin, the Trinity of persons, 
 the Incarnation of the second person, and the 
 atonement for sin, — I did not include them, because 
 they are generally admitted by all societies of 
 Christians — the followers of Socinus excepted — 
 and my object was, to establish those parts alone 
 which form the peculiar belief of Catholics. For 
 which reason, as will be seen, I have lightly passed 
 over the sacrament of baptism. 
 
 To the high doctrines, just mentioued, we bow 
 with submissive reverence; and from the rule, 
 which, in their regard, guides the decision of our 
 minds, we learn, how, on other points, derived from 
 the same divine source, to proceed. Them we em- 
 brace, because Christ and his apostles taught them: 
 but Christ and his apostles taught these other 
 points: to these, therefore, we submit. To act 
 
 c 3 
 
XX11 INTRODUCTION. 
 
 otherwise would, surely, be absurd. They come 
 down to us through the same series of receiving and 
 delivering; the scriptures confirming their truth, 
 and the Fathers, in their writings, witnessing the 
 legitimacy of their descent. And shall human 
 arrogance here interfere; and because it judges 
 some points to accord better with its notions of 
 truth than others, receive these, and reject the 
 others ; receive the doctrines of original sin, of the 
 Trinity, of the Incarnation, and of the atonements 
 and reject that of the corporeal presence in the 
 eucharist? Or the motive may be, that the scrip- 
 tures, called in, without authority, to be the sole 
 rule of belief, and arbitrarily expounded, shall seem 
 to speak more distinctly, on some points than on 
 others, 
 
 It here seems expedient to notice a charge, often 
 urged against Catholics, that the use of reason, in 
 the concern of religion, is forbidden to them. — 
 That this should have been said by Deists, who 
 reject all revelation $ or by the followers of Socinus, 
 to whose understandings no mysteries are accep- 
 table j I can readily conceive. But I cannot con- 
 ceive, that it should be heard from men, who them- 
 selves believe, that the Divine Being has com- 
 municated his will to man, and that, in the mani- 
 festation of that will, may be, and are, not one, but 
 various subjects, placed beyond the reach of human 
 comprehension. For, by admitting but one single 
 point— let us say that of the Incarnation of the 
 second person — not, it is plain, from any evidence 
 in the object, but on the single motive of its having 
 
INTRODUCTION. XX111 
 
 been so revealed, they by this admit a principle, on 
 which the whole fabric of Catholic belief rests. 
 
 To make this more plain, let me ask you, who 
 are ready to submit your reasoning powers to this 
 limited suspension — why you are a Christian? — I 
 am a Christian, you will answer: Because, having 
 maturely weighed the various arguments, which 
 prove the authenticity of the Jewish scriptures; 
 dwelt on the prophecies therein contained; and 
 looked forward to their fulfilment, I seemed to dis- 
 cover — in applying those prophecies to a personage, 
 who appeared among the Jews, in the reign of 
 Augustus Caesar — their probable completion. At 
 the same time, a general expectation among nations, 
 and particularly in Judea, selected that period as 
 the season of some great event. Fondly then I 
 contemplated the birth of" that personage, with its 
 wonderful circumstances, his character, his conduct, 
 his lessons of new morality, Ills miracles, his suf- 
 ferings, his death, his resurrection from the dead, 
 and his glorious ascension into heaven, all recorded, in 
 the simple language of truth, by witnesses, who 
 could have no motive to deceive me. And these 
 witnesses, with their associates in the same cause, 
 afterwards, I found, all died, attesting the truth of 
 what they had heard and seen. The personage 
 then, called Jesus Christ, who lived and died, as is 
 related, was manifestly, I concluded, the expected 
 Messiah, in whom the ancient prophecies were 
 fulfilled, and who was sent by God to make known 
 his further will to man. To his lessons I then sub- 
 mit as to the voice from heaven : I embrace his law, 
 
 c 4 
 
XXIV INTRODUCTION. 
 
 whether it contain moral precepts — the obvious ten- 
 dency of which I plainly see — or it contain mys- 
 terious doctrines, which I cannot comprehend. In 
 these the authority of the teacher is the motive of 
 my belief. Shall I, weak and limited as I am in all 
 my powers, attempt to measure what may be in- 
 finite; or vvithold my assent, because, having com- 
 pared what is spiritual with what is earthly, I dis- 
 cover not that analogy or those relations, on which 
 my understanding can repose? 
 
 The establishment of Christianity is then to me 
 a Fact, to which, by no laborious process of reason- 
 ing, I have been conducted; and, being thus far 
 advanced, if I demur or hesitate to believe, from 
 any such motives as have been mentioned, that 
 Same reason, which hitherto has been my guide, will 
 not fail to tell me, that, in so doing, I act not the 
 part of a christian nor of a philosopher : — I have 
 said; why I am a Christian. 
 
 This reasoning, 1 admit, is, accurately just: but 
 I must be allowed to add, that it is my own, and 
 that of every Catholic, who, from considering the 
 motives of credibility, as they are called, has been 
 led to the belief of the fact of the Christian dis- 
 pensation. But does the exercise of his reasoning 
 faculties terminate here? It does not; because, from 
 the unhappy divisions of the Christian world, he 
 is compelled to go further. 
 
 I will now say: why I am a Catholic. First, 
 however, let me observe, that the distinction be- 
 tween Catholic and Christian, in their proper accep- 
 tation, is a distinction without a difference. It 
 
INTRODUCTION. XXV 
 
 prevails, however, and has long prevailed to a cer- 
 tain extent, since, as early as the fourth century, 
 (though before well-known) a Spanish bishop, 
 reasoning against the Novatians, who had separated 
 themselves from the church, says: ic Christian is my 
 name; Catholic is my surname." It served, there- 
 fore, to denote those, who adhered to and were 
 members of that great society, which in the creed 
 is called The Catholic church. 
 
 I am a Catholic then because I am a Christian; 
 and I reason in the following manner: — 1. Hav- 
 ing been conducted, as has been stated, to the 
 threshold of divine Faith, am I not bound to 
 receive, as undoubted truths, whatever God, in his 
 goodness, has taught me by his son, without demur 
 and without wavering ; not enquiring whether they 
 accord with my preconceived notions, or with the 
 relations and analogies of things conceived in my 
 mind? 
 
 2. Would not such demur, and wavering, and 
 such enquiry, argue pride, and a culpable want 
 of confidence in that Being, whose wisdom, and 
 power, and goodness, and love for his creatures, we 
 know to be without bounds? 
 
 3. But how am I to learn,' what truths those 
 are which God has revealed ? 
 
 4. Am I to learn them — for eighteen hun- 
 dred years have now elapsed since first they 
 were delivered — am I to learn them from those 
 records, called the Books of the New Testament, 
 wherein are deposited many words and actions of 
 our Saviour's life and conversation, as likewise many 
 
XXVI INTRODUCTION. 
 
 rules of belief and practice — or may those truths 
 be collected from any other source? 
 
 5. To satisfy this difficulty, should I not en- 
 quire, whether any Rule has been prescribed, 
 which it is my duty to follow, and, by following 
 which, I shall learn, in perfect security, the truths 
 in question; conscious, that, without such rule to 
 guide me, I must be liable, from the very character 
 of mind, to fall into misconceptions and error? 
 
 6. I now turn to those scriptures, and pe- 
 rusing them with respectful caution, I find, that, 
 in giving his last instructions to his apostles, Christ 
 bids them Go, and teach all nations, teaching them 
 to observe all things whatsoever he had commanded; 
 and he promises to he with them all days, even to 
 the end of the world. (Mat. xxviii) In the gospel 
 of S. Mark, c. xvi. I find the same injunction re- 
 peated, with the threat, that he who believeth not 
 the gospel, which shall be preached to every crea- 
 ture, shall be condemned. 
 
 7. This is the ordinance or rule which I 
 sought: and by it, 1 plainly see, two things are 
 established : first, an authority which is to point 
 out to me, by teaching, what I am to believe ; and 
 secondly, a duty, if I will be saved, of listening to 
 and obeying that authority. 
 
 8. But I cannot discover, that any command 
 is given of committing to writing what our 
 Saviour had taught, nor any reference made to 
 books that might be written. Go and teach is the 
 simple mandate: and as, during the lives of the 
 apostles, there was no written word that could be a 
 
INTRODUCTION. XXVll 
 
 rule, under what new injunction, is the rule of 
 teaching set aside, and that of Scripture-interpreta- 
 tion substituted? 
 
 9. The authority then, of which I speak, 
 was first lodged with the apostles, to whom it was 
 directly committed ; but as they, in a few years, 
 would be called away from their labours, and Christ 
 promised, that he would be with them to the end 
 of the world, must not this promise include them 
 and their successors in the ministry of the gos- 
 pel ? 
 
 10. Should it be restricted to the few years 
 of the lives of the apostles, would heaven, I humbly 
 ask, have sufficiently provided for the perpetuity 
 of that faith, the foundations of which had been 
 laid at such a vast expence of supernatural means ? 
 
 11. In the successors, then, of the apos- 
 tles, I conclude, was to be lodged, when they 
 were gone, the same authority of teaching; and to 
 the faithful was to descend, under the same menace 
 of condemnation, the duty of receiving what they 
 should be thus taught. 
 
 12. Still, this being allowed me, must it 
 not be proved — in order to ascertain the genuine 
 character of these teachers — that the line of their 
 succession from the apostles, during eighteen hun- 
 dred years, has not been broken; and, moreover, 
 that nothing, at any time, has been added to, nor 
 taken from, that deposite of sacred truths, which 
 was originally committed to the apostles ? 
 
 IS. Doubtless, this must be proved: — First, 
 then, I look to the promise of Christ, that 
 
XXV111 INTRODUCTION. 
 
 he would be with the pastors of his church to the 
 end of the world. — Secondly I turn to the annals 
 of history, in which is recorded the succession of 
 those pastors — the object of my research — and I 
 particularly select the succession of the bishops 
 of Rome. — Thirdly I institute a similar enquiry, 
 through a similar research, on the points of be- 
 lief. 
 
 14. The result of this investigation is — 
 That a line of succession, in that church, may be 
 traced, distinctly and incontrovertibly ; and that, 
 whether I take the whole code of belief, or, which 
 is more easily accomplished, select any one article ; 
 state it, as it is now publicly taught; and pursue 
 it through the popular books of instruction, and 
 the writings of those who, in every age, have re- 
 corded its doctrine — I am, invariably, brought to 
 one conclusion, that the Catholic belief of the nine- 
 teenth century does, in no point, differ from the 
 belief of the early ages, that is, from the belief of 
 the apostles. 
 
 15. Here I rest in perfect security : my rea- 
 son has led me to a guide, and to that guide I 
 submit my judgment, on all those points, which it 
 has pleased God to reveal, and his church proposes 
 to my belief. — I have said, why I am a Catholic. 
 
 But let it not be imagined, that, because the 
 Catholic bows, in humble submission, to the voice 
 of the teaching authority, on such points, and so 
 far, as Christ has commanded, that his liberty, on 
 other subjects, is abridged ; or that, on such sub- 
 jects, he is not as free to reason, to discuss, to 
 
INTRODUCTION. XXlX 
 
 receive, or to reject, as the freest man can wish. 
 So it was of old : Of every tree of the garden thou 
 mayest freely eat, said the Lord to Adam: but of 
 the tree of the knowledge of good and evil, thou shalt 
 not eat of it : for in the day that thou eatest thereof 
 thou shalt surely die. (Gen. ii.) Here was a re- 
 striction; and shall the descendants of Adam think 
 it much to be restrained, where the utmost licence 
 of thought could lead them to no certain know- 
 ledge? When our first parents did eat, we know, 
 who told them, that their eyes should be opened, and 
 that they should be as Gods, knowing good and evil. — 
 I was not aware, that the exercise of private judg- 
 ment had been so early recommended*. 
 
 Under what misconception, now, has it been 
 made a subject of reproach to Catholics, that the 
 use of reason is forbidden to them ? I have led the 
 reader through a series of investigation, com- 
 posed of fifteen members; which investigation, 
 it is plain, to be completed, must be carried on 
 to a much greater length. And every Catholic, 
 whose circumstances will allow it, and whose 
 capacity will bear him through, is invited to pursue 
 a similar enquiry, from which the avenues to his 
 
 * This pretended right of private judgment is called by a 
 modern writer " the pride and pleasure of the human mind." I 
 recommend to the perusal of Catholics his work, entitled, A Sketch 
 of the Denominations of the Christian World, by the Rev. John - 
 Evans. In it they will behold a fine display of the effects of that 
 prolific principle; while they learn to thank heaven for the better 
 guide it has provided for them, 
 
XXX INTRODUCTION. 
 
 faith will be best secured, and himself be always 
 ready to satisfy every one that asketh a reason of 
 that hope which is in him. To facilitate this 
 enquiry, the following compilation has been under- 
 taken — I will now proceed. 
 
 Secondly. Much has been written on the use to 
 be made of the Fathers, and on their authority in 
 deciding controverted points of doctrine. — Their 
 use — as far as the subject before us is concerned — 
 regards their testimony; and may be considered as 
 limited to their being zvitnesses to the doctrines 
 which they had received. — What their characters 
 may be as writers on general subjects, or what their 
 style of composition, is foreign from my plan to 
 consider. — I observe, when they speak on points of 
 essential belief, that they uniformly hold the same 
 language — the language of S. Paul — declaring that 
 what they received, that they deliver. They give 
 nothing new; speak of nothing new, but error: 
 and to every attempt at innovation they as uni- 
 formly profess themselves hostile. 
 
 The testimony, then, of these men — not con- 
 spiring to the maintenance of any preconcerted 
 purpose; often separated by distance of space and 
 time; not speaking the same language; some being 
 Greeks and others Latins — is irresistible. It is not 
 their reputation for piety, for candour, nor for 
 orthodoxy, that carries conviction to the mind of 
 the reader — for the testimony of Tertullian, when 
 a Montanist heretic, to the fact of his having re* 
 ceived such doctrines, is little less than before his 
 
INTRODUCTION. XXXI 
 
 defection — but the simple circumstance of united 
 testimony. 
 
 In the second and third centuries, it will be 
 noticed, the authorities are less numerous, from the 
 obvious reason, that fewer works on religion were 
 then written ; or that— which to us is the same — 
 fewer have come down to us. But it has often 
 excited my surprise, that all our doctrines can, even 
 then, be so distinctly traced, when no opposition 
 to their truth called for any direct testimony. On 
 these occasions, however, that is, before the sub- 
 tlety of error made it necessary to be more accurate, 
 it was very natural, that teachers of the people and 
 writers should be more loose and unguarded in 
 their expressions. And so it was. S. Jerom, I re- 
 collect, remarks, speaking of some fathers who 
 wrote before the Arian controversy, that their 
 words might not have been always accurate; and 
 the same apology, on other subjects, has been made 
 for Lactantius and other writers. They spoke 
 without fear of being misunderstood; using such 
 phrases as were in common use. But when that 
 heresy, and those rising from it — the errors of Nes- 
 torius and Eutyches — had made it necessary to 
 adopt a language of more precision, writers of in- 
 ferior talents and acquirements became more guarded 
 and more correct. 
 
 A man of common candour, being aware of 
 this, will know how to judge, as he investigates the 
 opinions of those early days. Before any con- 
 troversy had arisen on a particular point of doc- 
 trine, he will not look for the same precision, as 
 
XXX11 INTRODUCTION. 
 
 after Arius and Nestorius had caused litigation; 
 and he will be disposed to make allowances for 
 the case. 
 
 It may be expected, that I shall claim this 
 allowance on the subject of Christ's presence in the 
 Eucharist ; a point which, during the centuries, of 
 which I am speaking, had experienced no contra- 
 diction: but I shall not; with such fulness and 
 decision is the doctrine every where announced. 
 Still, I will not deny, that a captious controvertist 
 may, on this and other points, extract some few 
 passages, not always so full and explicit, which he 
 may think himself at liberty to make use of, should 
 the candour of his mind not incline him to compare 
 passage with passage; to explain what may seem 
 ambiguous or loosely- worded, by what is clear and 
 precise; and to decide finally, not from detached 
 clauses, but from the united evidence of those who, 
 during the period of the century, wrote incidentally 
 or purposely on the subject. 
 
 Having mentioned the subject of the real pre- 
 sence, and observed, how full and decisive on it are 
 the sentiments of the early Fathers, I may be 
 allowed, perhaps, to introduce the analogous de- 
 claration of the great innovator, Luther. He is 
 defending his own opinion against those, who — 
 making use of the liberty, which he had promul- 
 gated, of expounding the scriptures by their own 
 judgment — denied the real or corporeal presence. 
 " That no one among the fathers/' he sa)s, " nu- 
 merous as they are, should have spoken of the 
 eucharist, as these men do, is truly astonishing. 
 
INTRODUCTION. XXX111 
 
 Not one of them speaks thus: There is only bread 
 and wine; or, the body and blood of Christ are not 
 present. And when we reflect, how often the sub- 
 ject is treated and repeated by them, it ceases to be 
 credible — it is not even possible — that, not so much 
 as once, such words as these should not have dropt 
 from some of them. Surely, it was of moment, 
 that men should not be drawn into error. Still, 
 they all speak with such precision, evincing, that 
 they entertained no doubt of the presence of the 
 body and blood. Had not this been their con- 
 viction, can it be imagined, that, among so many, 
 the negative opinion should not have been uttered 
 on a single occasion ? On other points this was 
 not the case. But our Sacramentarians, on the 
 other hand, can proclaim- only the negative or con- 
 trary Opinion. These men then, to say all in one 
 word, .have drawn their notions, neither from the 
 Scriptures, nor the fathers.'* — Defensio verborum 
 Ctfme.T. vii. p. 391. Edit. Witcbergce. 1557. 
 
 These authorities so chained his mind, that no 
 effort could release him. He blushes not to add : 
 iC This I cannot, nor am I willing, to deny, that, 
 had any one, five years ago, been able to persuade 
 me, that, in the sacrament were only bread and 
 wine, he would have laid me under great obligations 
 to him. In the discussion of this point, studiously 
 anxious, I laboured much. Every nerve was 
 stretched to extricate myself, if possible -> for I was 
 clearly sensible-, that nothing would have given so 
 much pain to the Roman bishop." — Ibid. p. 502, 
 
 d 
 
XXXIV INTRODUCTION. 
 
 This extraordinary man could shew some re- 
 spect for the Fathers, when their opinions served to 
 strengthen his own; but when they differed, all 
 respect ceased. Our Henry the VIII. had entered 
 the lists with him, in defence of the sacrifice of the 
 mass; the Friar replied: <c To establish this sacri- 
 fice, Henry has recourse, at last, to the words of 
 the fathers. — Heaven well knows, that I care not, 
 if a thousand Austins > a thousand Cyprians, or a 
 thousand other such were against me. God cannot 
 err and deceive : Austin, and Cyprian, and all the 
 vessels of election, might, and did err."— Contra 
 Regent Angl. T. ii. p. 334. 
 
 This may pass with Luther: but the more 
 humble man will ask — If the testimony of the 
 fathers may be disregarded, by what other means 
 shall that chain of evidence be supported, which, 
 through the lapse of ages, unites, and has united, 
 the successive generations of believers, in one faith, 
 with Christ and his apostles? I adduce therefore 
 with pleasure the testimony of two divines of the 
 established church, whose least praise it was, that 
 they professed themselves the disciples of thi* 
 inconsistent reformer. 
 
 Dr. Cave thus speaks : " In this are all Protestant 
 Divines, with few exceptions, agreed, that the Scrip- 
 ture is the first and only infallible rule of faith and 
 morals: and that the next place is due to the 
 Fathers, as far as they accord with, and approve, 
 and confirm, by their testimony, the truth con- 
 tained in the scripture. We revere the Fathers: 
 
INTRODUCTION. XXXV 
 
 not indeed as judges of the faith, but as witnesses, 
 who deliver to us with fidelity what was, in every 
 age, done and believed. They hand down to us 
 the sacred deposite of faith ; and clearly point out 
 what, and when heresies rose, and the article of 
 faith which they opposed. The more ancient those 
 witnesses, the stronger is their- testimony, and our 
 reliance on them the more firm* Tims did those 
 champions of old, Tertullian, Augustin, and others 
 proceed in their defence of the Christian Religion 
 — unceasingly appealing to their forefathers — and 
 among them no one has treated this argument more 
 successfullv than Vincent of Lerins, in his Com- 
 monitorium against heretics." — Ep. Apolog. in ap- 
 pend. T. ii. Hist. Lit. p. 68. Oxonii, 174'J. 
 
 The same is the language of Dr. Mills, in his 
 dedication of the works of S. Cyril of Jerusalem 
 to the Earl of Pembroke and Montgomery : " Al- 
 though you do not allow, that the authority of the 
 Fathers is sufficiently strong to establish a new 
 dogma of faith ; yet it is usual with you to adduce 
 them as witnesses of the faith, once delivered to 
 the saints, and as most faithful interpreters of the 
 word of God. For since the many controversies, 
 with which the church in our days isharrassed, have 
 arisen from the contending parties not admitting 
 any certain rule, whereby to interpret the Scripture 
 — different authors drawing from the same words 
 different, and absolutely contrary meanings— -these 
 contentions would be happily terminated, if that, 
 
 d 2 
 
XXXVI INTRODUCTION. 
 
 which was held by the church at all times, and 
 in all, or most places, were, on both sides, ad- 
 mitted as ■■■tnie, certain, and indisputable.- — And I 
 mysdlf have heard you reject, not without in- 
 dignation, idle scriptural interpretations adduced 
 byfthe Anans and Socinians, for no other reason, 
 •than! because they are most remote from the sense of 
 the Fathers." * , 
 
 It is proper to add, that many of these fathers, 
 to whose testimony we have recourse, were them- 
 selves bishops of the churches which the apostles 
 had: founded; to which churches an appeal was 
 always made against the heretics, in favour of the 
 true doctrine. "-What the apostles taught," ob- 
 serves Tertullian, <c that is, what Christ revealed to 
 them, can best be learnt from those churches, which 
 the apostles founded." He then adds: " All doc- 
 trine, that agrees with the faith of those original 
 and mother churches, is to be deemed true; all 
 other is false; not coming from the apostles, nor 
 from Christ, nor from God." This he repeats, and 
 the same — as .will be seen — is repeated by others. 
 If then the authority of these churches be such; 
 such must be the authority of their teachers ; not 
 only when they preached the doctrine which they 
 had received, and their churches preserved; but like- 
 wise when they committed the same to writing, 
 and attested its truth. I could here give a list of 
 those fathers, who presided over those apostolic 
 churches; but the reader will notice them as he 
 goes on, and the attention to it will give him 
 pleasure, 
 
INTRODUCTION. XXXVII 
 
 Thirdly. On some occasions, I have introduced 
 the authority of councils. Always I could not ; 
 because councils had not always spoken. When 
 they do, their voice, in our opinion, is most decisive. 
 They form the representative body of the universal 
 church. Yet councils, whether general, or national, 
 or provincial, in their decisions, proceed on the 
 common principle, that guides individually the pas- 
 tors of the church. Having enquired, on the con- 
 troverted point that has called them together — by 
 turning to the annals of former times — -what was 
 then taught, as confirmed by the scriptures and the 
 testimony of the fathers 5 and having declared what 
 they themselves — the pastors of the faithful, and 
 the guardians of the deposite of faith — have re- 
 ceived ; they pronounce that to be error, which is 
 not conformable to the truth thus authenticated; 
 and, by a new definition, if judged necessary, recon- 
 firm this truth. To remove ambiguity, it may 
 sometimes appear expedient to adopt a new term, 
 as was done at Nice, when the word consubstantial, 
 against the error of Arius, was received into the 
 Creed. But nothing new in the doctrine is thereby 
 announced; a more explicit profession alone is 
 brought forward, or, as it has been welt expressed, 
 €t in consequence of the sophistries of error, a 
 clearness and accuracy are adopted, which the 
 contested article, while uncontested, did not stand 
 in need of." 
 
 d 3 
 
XXXV111 INTRODUCTION. - 
 
 In councils then is a greater solemnity, when 
 the pastors of the church, with an united voice, 
 proclaim, what is the doctrine that has been trans- 
 mitted to them. This they did in the first general 
 Synod, held at Nice, against the errors of Arius ; 
 and the same process was followed at Trent, at a 
 much more recent period, when the innovating 
 spirit of the times called for a like interference. 
 But— let me repeat it — the same principle, on all 
 points of faith, directs the proceedings of councils, 
 that is the guide to each individual prelate, in 
 instructing the flock committed to his charge : 
 What I have received, that I deliver to you. — Disci* 
 pli?ie, which is subject to the alterations of time and 
 place, allows other modes of proceeding. 
 
 Fourthly. I have not failed, under each name, 
 to notice, whether the Father was of the Greek or 
 the Latin church ; a circumstance to which I advise 
 the reader to attend. During these five centuries, 
 indeed, and long after, there was not a shade of 
 difference — as their expressions will evince — in the 
 sentiments of the two churches, on any single 
 article of belief. All were Catholics, and so — a 
 few points excepted — have the Greeks continued 
 down to the present day. In the ninth century the 
 schism began; and has never since been completely 
 closed; the points of disunion principally being— 
 the primacy of the Roman bishop over all the 
 churches ; the addition made to the creed of Con- 
 stantinople, usually called the Nicene creed, con- 
 cerning the procession of the Holy Ghost from the 
 
INTRODUCTION*. XXXIX 
 
 Son; and the use of unleavened bread, at the altar, 
 by the Latins. The ambition of Photius, the 
 learned patriarch of the imperial city of Constan- 
 tinople, first fomented the quarrel, which much of 
 the same spirit, I fear, has since upheld. 
 
 Owing to this schism it has been, that many 
 persons, not attentive to dates, but attentive to the 
 present difference of opinions, have incautiously 
 fancied, that the Greek and Latin churches, at no 
 time, thought alike ; and that the points, on which 
 they differ, are many, and not the few which I have 
 mentioned. To obviate this mistake on the first 
 head, I wished the reader regularly to notice — as he 
 passes from century to century, and from father to 
 father — with what uniformity they utter the same 
 sentiments, whether members of the Greek or the 
 Latin rite. 
 
 This unity of belief, so observable in the early 
 centuries — which must be viewed as an essential 
 mark of the church of Christ — as it rests on the 
 immutable nature of truth, and is secured in its 
 perpetuity by the means so often stated, must — if 
 we reasoned only from moral probabilities — ever 
 continue. The public mind, it will be admitted, 
 has been often agitated, and often divided by dis- 
 cordant opinions, arising from the disputes of theo- 
 logians, on a variety of subjects ; though oftener 
 such disputes — at least, among us in the west — 
 gained not the ear of the multitude. As far as it 
 went, this was an evil; but it is an evil, inseparable 
 from that liberty of thought and speech, which 
 
 d 4 
 
Xl INTRODUCTION. 
 
 should not, and cannot be abridged. But, in the 
 heat of the warmest altercations, no discordance 
 was, at any time, discoverable, on the points of 
 general belief, and the authority connected with 
 them. This fact is deserving of notice ; and must 
 appear more so, when, through the progress of thir- 
 teen centuries — which followed the times of which 
 I have spoken — we contemplate the earlier events 
 only, that is — the state of the European kingdoms, 
 invaded and occupied by barbarous nations; the 
 monuments of ancient days, in literature and in arts, 
 destroyed ; the venerable language of Rome merg- 
 ing in foreign dialects ; and — but the picture by too 
 many writers is too deeply coloured— the whole 
 face of the moral world disfigured by ignorance, 
 superstition, and base credulity. In the east, from 
 the wider spread of heresies, and the porJ< 
 conquests of Mahomet and Ins follower*, tlu case 
 was worse. Yet the faith of the Jeroms and 
 Chrysostoms was not affected: the number of 
 professors was curtailed; but whu^ • r that faith 
 was, there it was, one and entire. — Surely, the hand 
 of that Being, which promised to be with his chw- \ 
 to the end of the world, is in this visible; protect- 
 ing and upholding, what I called .the work of his 
 mercy. 
 
 To the other moral causes of the perpetuity of 
 faith, must likewise be added, in the west, the vigi- 
 lant superintendence of the Roman bishop ; which 
 vigilance, as, in the daiker ages, it became more neces- 
 sary, was more active 5 while his chair— with which 
 
INTRODUCTION. xli 
 
 all churches held an intercourse — served, throughout, 
 as a centre of union to all. — Let .me also add, as 
 another preservative cause of unity in faith, the 
 , continued prevalence of the Latin language in the 
 public service of the chin eh. And the culture of 
 this language, and also that of Greece, while it 
 prepared the Christian minister for the discharge of 
 his public functions, preserved them both from ex- 
 tinction ; tended to give some relish for the learning 
 of former days, and with it an anxiety not to let 
 perish the choicest monuments of that learning; 
 and, should a better rera arise, it would be at hand 
 to aid the reviving cause of letters. 
 
 The sum of these observations, which I am 
 compelled to close, may be comprised in a ftw 
 words. —We believe, that all the points of our faith — 
 contained in the series of the succeeding Pro- 
 positions — as likewise such other points, as are 
 common to us and other Christian societies, were 
 originally taught by Christ, and by him com- 
 municated to his apostles, to whom he gave a com- 
 mission to go, and teach the same to all nations; 
 promising, at the same time, that he would be with 
 them to the end of the world. This body of di- 
 vine truths, those apostles, we believe, delivered, 
 pure and uualtered — as they had received them 
 — to the nations which they converted, and to those 
 men, particularly, whom they appointed to be their 
 successors in the ministry. The form of teaching, 
 ordained by Christ, was thus established. But as 
 daily, in the progress of time — let us say, by the 
 
Xlii INTRODUCTION. 
 
 end of the first century — men began to recede fur- 
 ther from the days of Christ and his apostles, a 
 necessity arose, that every preacher of the christian 
 doctrine should prove to his hearers, that the points 
 which he delivered, as divine truths, were really 
 such; that is, that they were those which Christ and 
 his apostles had taught. His own word, it is plain, 
 could not here suffice. He has recourse, therefore, 
 to the aid of testimony: — to the testimony of those, 
 who had conversed with the apostles, and had been 
 instructed by them, could any such be found ; or to 
 such documents as they might have left ; and he 
 lias recourse, with peculiar confidence, to those 
 "writings, which now began to be circulated, and 
 were received, as authentic, in the churches. These 
 writings we call the books of the New Testa- 
 merit, which were then carefully preserved ; and, in 
 their integrity have been transmitted to us. 
 
 Thus is the use of these scriptures at once made 
 manifest; and, as time goes on, their use, in the 
 same sense, remains; while to them, as an additional 
 testimony, continue to be superadded the works of 
 the Fathers. These attest, century after century, 
 what are the points of faith, which were received, 
 and were delivered. Through this channel, then, 
 as S. Paul expresses it, of receiving and delivering^ 
 all the truths, taught by our Saviour Christ, are 
 transmitted to us, in an uninterrupted series, by the 
 pastors of the church; which truths the scriptures 
 confirm ; while the writings of the Fathers accom- 
 pany and attest the legitimacy of their descent. 
 
INTRODUCTION. xliil 
 
 The following passage from Bossuet will enrich 
 this imperfect disquisition. Reasoning with the 
 Calvinistic minister Claude, in a heautiful strain of 
 eloquence, he thus proceeds: — M There was no time, 
 when a visible and speaking authority did not exist, 
 to which submission was due. Before Jesus Christ, 
 that authority, among the Jews, was in the syna- 
 gogue : when the synagogue was on the point of 
 failing, Jesus Christ himself appeared : when this 
 divine personage withdrew, he left a church, and 
 with it his Holy Spirit. Tell me that Jesus Christ 
 once more appears upon earth, teaching, preaching, 
 and working miracles, I want this church no longer. 
 But if you take her from me, again I must have 
 Jesus Christ in person, speaking, instructing, decid- 
 ing by miracles and with an unerring authority. 
 But has he not left, you say, his written word ? 
 He has : a word holy and adorable ; but it is a 
 word that may be handled and expounded, as fancy 
 shall direct; a word that remains silent under every 
 interpretation. When difficulties and doubts arise 
 then, I must have some external guide that shall 
 solve those difficulties, and satisfy my doubts ; and 
 that guide must be unerring.*' Conference avec 
 M. Claude, p. 129. 
 
 I will close with the character of a Catholic, as 
 drawn, in the fifth century, by Vincent of Lerins, 
 of whom I hereafter speak: — " He is a true and 
 genuiue Catholic, who loves the truth of God, his 
 church, and its members ; who to his religion and 
 his faith prefers nothing— not the authority of any 
 
Xliv INTRODUCTION. 
 
 man, not wit, not eloquence, not philosophy : but 
 who, looking down upon these things, and firmly 
 fixed in his belief, resolves to admit, and to adhere 
 only to that, which, from ancient times, he 
 knows to have been universally received," Com- 
 moniL c. xx. p, 346. 
 
 In necessariis unitas, in dubiis libertas, in omni- 
 bus charitas. 
 
 TO THE 
 
xlr 
 
 TO 
 
 The R. R. Dr. POYNTER, 
 
 VICAR APOSTOLIC OF THE LONDON DISTRICT, 
 
 R. Rev. Sir, 
 
 TO the remarks which, at my request, your Lordship so 
 kindly made on certain passages in the following Compilation, I 
 beg leave to subjoin a few observations, in order to remove or to 
 lessen difficulties, not to excuse inaccuracies, nor to controvert 
 objections. 
 
 1. Sfction I. Prop. iv. p. 8. — You apprehend, from the 
 words: M The merits of J. C. are not applied to us otherwise than 
 by a right faith in him ;" it may be inferred, that man is justified by 
 
 faith alone.— Should such an inference be drawn by any one, I 
 would refer him to the general title that precedes these Pro- 
 positions; to the expressions contained in them; to the words of 
 Scripture, particularly under Prop, iii ; and to the two passages 
 from the council of Trent. 
 
 2. Prop. x. p. 145. — You think the expression body re- 
 presentative, as applied to the pastors of the church, may in 
 English be equivocal, that is, may not sufficiently express, that 
 they are judges in matters of faith, end the teachers of nations, 
 agreeably to the words of Christ addressed to the apostles. — The 
 phrase is taken from the expression universam reprcesentans ecde- 
 siam, canonically applied to general councils. But it is not to 
 this solitary expression the reader must look. He will turn back 
 to Prop. vi. p. 1 1. to Prop. ix. p. 112. He will peruse the whole 
 of this Prop. x. and the whole mass of evidence from the scrip- 
 tures and the fathers from page II, to page 154, which all tends 
 to prove, that the pastors of the church are the judges of faith, 
 the teachers of truth, and the guides of the faithful. 
 
xlvi LETTER. 
 
 S. Ibid.— In the words lt explain only and define to the 
 faithful," you apprehend the exclusive particle only is liable to 
 objection, because councils, you add, "propose with such au- 
 thority, as to require all to believe what they have defined, under 
 the threat of spiritual punishment."— But do not the words " de- 
 fine to the /aithful" obviously mean to propose to their belief? 
 So necessary, indeed, is this judged to be, that it enters into the 
 definjtiqo of the Rule of Faith, p 1- The exclusive particle only, 
 therefore, signifies, that councils or the church never pretend to 
 frame nciv articles of faith, but to teach wiiat doctrines are, and 
 have been, received, as this Prop, states, * when debates and con- 
 troversies arise about them." This is admirably illustrated in 
 the quotations from the fathers and ancient councils under this 
 Prop, and the same is repeated by that of Trent p. 6. note f. ' 
 
 4. Ibid. — In the succeeding words : u These definitions in 
 matters of faith only, and proposed as such, oblige all the faithful 
 to a submission of judgment;" you again fear, the exclusiveofl/y 
 may excite some difficulty; because to definitions on dogmatical 
 facts, as they arc called, the church has ever required a sub' 
 mission of judgment; and yet such definitions, it may be thought, 
 are not included in the expression, matters of faith only.— In my 
 view of the subject — though I thought not, I allow, of dog- 
 matical tacts, when I extracted the clause— the words in matters 
 of faith only, are equivalent to in points relating to faith only. In 
 this sense, they include whatever is connected with faith — as dog- 
 matical facts certainly are — and, therefore, definitions or de- 
 cisions on them demand a submission of judgment. 
 
 5. Prop, xi. p. 154.— Extent of the inerrancy of the 
 church.— Under this head it is said : " It is no article of Catholic 
 faith, that the church cannot err, either in matters of fact or dis- 
 cipline." — You think the assertion too general. — As far as facts — 
 meaning dogmatical facts— arc meant, what I have just said on 
 that point, must satisfy, I conceive, every difficulty. Then in 
 regard to discipline. — That the pastors of the church have 
 power to enact laws of discipline must be admitted by eveiy one, 
 who believes, that Christ gave a commission to his apostles to 
 teach all nations, and thus to become their pastors and their 
 guides. And the obligation of submitting to such laws is a direct 
 and Decenary consequence of that belief. Moreover, the pro* 
 
LETTEI*. Xlvii 
 
 mise of our Saviour, that he will be with the pastors of tho 
 church to the end of the world, must ever secure them against all 
 danger of enacting or enforcing laws, subversive of what reason 
 and the commands of Christ otherwise ordain. This, surely, is & 
 positive truth. See Prop. xvi. p. 406. S. Athanasius p. 147, 148, 
 speaking of what was done at Nice, places this matter in a very 
 just point of view. 
 
 6. Ibid. It is added: "Those things (matters of fact or 
 discipline) are no revelations deposited in the church of God, in 
 regard to which alone she has the promised assistance of the Holy 
 Spirit." — Your objection here to the exclusive alone is precisely 
 the same as that under Prop. x. to which J beg leave to refer you. 
 I will, however, add : — The legislative power, that is, the power 
 of enacting laws or rites, to which all must submit, (see again 
 Prop, xvi.) arises from the authority which Christ has lodged in 
 the pastors of the church: Thus these pastors have ordained, 
 that the communion shall be received by the laity under the 
 form of bread alone; that the clergy shall not marry ; that the 
 liatin language shall be used in the public service; and that cer- 
 tain ceremonies shall accompany the administration of the sacra- 
 ments, &c. These rites or ordinances are good and profitable : but 
 the authority, that commands their use, can, at any time, when it 
 may seem expedient, alter or annul them. The authority, then, 
 is of divine institution; uot the laws or rites themselves, which 
 may pass away. Thus passed away, within a few years, as cir- 
 cumstances changed, the ordinance, concerning the observance of 
 certain Jewish rites, which *' it seemed good to the Holy Ghost 
 and the apostles," in the first council, solemnly to enact. Acts xv. 
 The ordinance passed: but the power of ordaining remained, 
 and will remain to the end of time. In Prop. ix. p. 112. and in 
 Prop. xvi. p 406*. seems to be contained an explicit declaration 
 of doctrine on this and all similar points. 
 
 7. Prop. xii. p. 155. — In speaking of the power* given to 
 S. Peter, you think superior would be preferable to peculiar. — 
 With deference to your judgment, it seems to me, that the latter 
 is most proper, Peculiar denotes, that his powers were of a 
 distinct order; whereas superior powers might be posst-^ed by a 
 Primus inter pares. 
 
Xlviii LETTER. 
 
 8. Sect. ii. p. 198.— You think, the first passage from ter*' 
 tullian requires some illustration —The subjoined Note seems to 
 me to give that illustration, at the close of which I say: " End- 
 less have been the contests on the meaning of the above passage." 
 In its intricacy, however, one thing is plain, that the word figure, 
 used by liim, refers not to theeucharistic bread, but to the bread, 
 spoken of by the prophet, that is, to bread in general, as the 
 time alluded to is also that of the same Jeremiah. If the pas- 
 sage—which I would willingly have omitted— make not* much, 
 for, it certainly makes nothing against the Catholic doctrine. It 
 barely states, that Christ verified the figure of the prophet, when 
 taking bread into his hand he made it his body; made that, which 
 before was called the figure of his body. 
 
 9. Ibid. p. 200. — The words corpus ejus in pane censetur, 
 you would translate, " his body is acknowledged in bread." So 
 it may. I followed the learned Nicole : " Ce corps est cru et 
 reconnu etre dans le pain." Perpetuite. Vol. iii. p. 72. Edit, 
 
 Paris. 16"74. 
 
 ■ 
 
 10. Prop. vi. p. 280.— You ask, if, by the words " sorrow 
 of mind joined to a firm resolution of amendment," I mean to 
 give a definition of penance? — Assuredly not. 1 merely mean to 
 say, what the words sincere repentance — which was, at all times, 
 necessary — import, as it is stated in the council of Trent, p 282. — 
 The doctrine concerning penance is detailed in Prop. vii. viii. 
 p. 282-293. 
 
 11. P. 40/. — Having stated my words: " When the 
 church enacted her laws, it was not her design to lay further 
 burdens on the faithful, but to define the means whereby the com- 
 mands of God might be more exactly fulfilled}" do you mean, 
 you say, that the church does not make any laws, or lay further 
 obligations, binding in conscience, besides those her precepts by 
 which she determines the time and manner, in which the commands 
 of God may be more exactly fulfilled?— Many are the precepts of 
 the church, which all the faithful arc bound to obey, as Prop. 
 xvi. states, besides the three there mentioned which define the 
 time and manner. But how many or whatever they be, they all, 
 it semis to me, have a direct reference to some previously en- 
 joined law of Clod, the obserrance of which they are designed to 
 enforce, or to facilitate, or to perfect. Such is the law of 
 celibacy, which in the language of the apostle, (I Cor. vii) takes 
 
LETTER. Xlix 
 
 away from the ministers of religion much solicitude, and enables 
 them to attend upon the Lord without impediment. And such like- 
 wise are the laws, which you adduce, relating to certain impedi- 
 ments of matrimony, or irregularities in the qualifications for 
 holy orders ; the design of which, surely, is to enforce the purity 
 and decorum of the sacramental institutions. In this view, the 
 precepts of the church are to me no burdens, nor meant to be; 
 but are means, such as I described them, devised in wisdom and 
 kindness, for our greater sanctification. Under the old law were 
 many burdens {Acts xv. 10,) and to these the apostles allude, 
 when they declare, that they mean *o lay no further burdens on the 
 new converts, tlian these necessary things (v. 28.) The necessity 
 arose from the circumstances of the times j and the burdens were 
 not properly of their enacting. They continued merely for a 
 period, to the Gentile converts, what had before pressed heavy 
 on the necks of the Jews. 
 
 12. Prop. xix. p. 430.— You ask, whether here, and in 
 other places, when I use the words Catholics believe, I mean, that 
 all the points which follow, and which I say they believe, are pro- 
 perly defined objects of Catholic faith and proposed as such? — In 
 this Prop. xix. I think, there can be no difficulty in ascertaining, 
 to what portion of it the words are meant to apply. On all occa- 
 sions — as there are many moral truths, which must be believed, 
 though not strictly points of Catholic faith— I may not have 
 been sufficiently guarded in the use of those words. 
 
 I am, 
 
 with great respect, 
 
 your Lordship's 
 dutiful and obedient Servant, 
 
 Joseph Bering ton. 
 
 Buckland, October 24, 1 8 1 2. 
 
DECLARATION. 
 
 AS the sole design of the following Compilation 
 is to aid the instruction, and to strengthen the faith, of 
 the Catholics of this united kingdom,' and as inaccuracies , 
 in the wording of the Propositions ; in translating so 
 many various passages; and in stating some opinions, 
 notwithstanding our utmost care, may have escaped w$— 
 We submit, without reserve, the work, in all its parts, to 
 the judgment and correction of our Ecclesiastical Supe- 
 riors, and the other Pastors of the church, who are the 
 appointed guardians of her faith and discipline* 
 
 Joseph Berington, 
 John Kirk. 
 
 October 2, 1812. 
 
li 
 
 CHRONOLOGICAL TABLE 
 
 OF 
 
 Sacred and Ecclesiastical Writers, and of 
 Councils. 
 
 
 Flou- 
 
 
 
 
 
 rished 
 
 
 See 
 
 
 
 or 
 
 Died. 
 
 Note 
 
 Editions. 
 
 
 wrote 
 
 
 Page 
 
 
 
 B. C. 
 
 B. C 
 
 
 
 Isaiah 
 
 735 
 
 681 
 
 58 
 
 
 Michah 
 
 740 
 
 724 
 
 58 
 
 
 Daniel 
 
 606 
 
 536* 
 
 58 
 
 
 Malachi 
 
 400 
 
 
 82 
 
 
 
 A. c. 
 
 A.C. 
 
 
 1 
 
 S. Matthew 
 
 39 
 
 
 4 
 
 
 S. Peter 
 
 44 
 
 66 
 
 5 
 
 
 S. Mark 
 
 45 
 
 68 
 
 8 
 
 
 S. Paul 
 
 52 
 
 66 
 
 2 
 
 
 S. Luke 
 
 56 
 
 
 9 
 
 
 S. James 
 
 60 
 
 62 
 
 6 
 
 
 S. John 
 
 95 
 
 100 
 
 3 
 
 
 S. Ignatius 
 S. Clement 
 
 68 
 
 107 
 
 32 
 
 P P. Apost. Amstelxd. 1724. 
 
 91 
 
 100 
 
 34 
 
 Ditto. 
 
 S. Polycarp 
 
 96 
 
 167 
 
 83 
 
 Apud. Euseb. Cantabrigia, 1720. 
 
 Hegesippus 
 
 133 
 
 180 
 
 34 
 
 Ditto. 
 
 S. Justin M. 
 
 150 
 
 166 
 
 195 
 
 Londini, 1722 
 
 S. Irenaeus 
 
 177 
 
 202 
 
 12 
 
 Oxonii, 1702. 
 
 Serapion 
 
 S. Clement Alex. 
 
 191 
 
 213 
 
 106 
 
 Apud Eusebium, ut supra. 
 
 190 
 
 216* 
 
 13 
 
 Oxonii,\7\5. 
 
 Tertullian 
 
 194 
 
 216 
 
 14 
 
 Rothomagi, 1662. 
 
 Origen 
 
 203 
 
 254 
 
 15 
 
 Edit. Be tied. Paris. 1733. 
 
 S. Hippolytus 
 
 
 230 
 
 136 
 
 Hamburgi y 1716. 
 
 S. Cyprian 
 
 248 
 
 258 
 
 16 
 
 Oxonii y 1682. 
 
 S. Dionysius Alex. 
 
 247 
 
 264 
 
 40 
 
 Apud Eusebium, ut supra. 
 
 S. Cornelius P. 
 
 251 
 
 252 
 
 185 
 
 Apud Eusebium^ ut supra. 
 
 S. Stephen P. 
 
 253 
 
 257 
 
 137 
 
 Apud Vincent. Lerin. Paris. 1684. 
 
 Arnobius Sen r « 
 
 297 
 
 303 
 
 358 
 
 Lugduni Batav. 1651. 
 
 Lactantius 
 
 300 
 
 325 
 
 17 
 
 Cantabrigia, 1685. 
 c Prap. $?Dem. Evang.Cobnia;, 1 68 8 . 
 < Hist. Eccles, Cantabrigiaz, 1 720. 
 LMontfaucon, N. Coitect. Par. 1706. 
 
 Eusebius 
 
 313 
 
 338 
 
 18 
 
 
 
 
 
 S. Alexander of Alex. 
 
 315 
 
 325 
 
 41 
 
 Ap. Socrat. # Theodor, Cantab. 1720. 
 
 S. James of Nisibis 
 
 325 
 
 350 
 
 20 
 
 lloma, 1756. 
 
lii 
 
 CHRONOLOGICAL TABLE, 
 
 
 Flou- 
 
 
 
 1 
 
 ished 
 
 
 See 
 
 
 or 
 
 Died. 
 
 Note 
 
 
 ATOte 
 
 
 Page 
 
 S. Athanasius 
 
 326 
 
 373 
 
 18 
 
 Juvencus 
 
 329 
 
 
 204 
 
 S. Julius P. 
 
 337 
 
 352 
 
 95 
 
 S. Cyril Jerosol. 
 
 351 
 
 385 
 
 21 
 
 S. Hilary Pict. 
 
 353 
 
 367 
 
 19 
 
 Lucifer of Cagliari 
 
 354 
 
 371 
 
 44 
 
 S. Ephrem Syr. 
 
 360 
 
 379 
 
 20 
 
 S. Damasus 
 
 366 
 
 384 
 
 171 
 
 S. Epiphanius 
 
 368 
 
 403 
 
 22 
 
 S. Basil 
 
 369 
 
 379 
 
 19 
 
 S. Optatus Milev. 
 
 370 
 
 385 
 
 48 
 
 S. Gregory Naz. 
 
 372 
 
 389 
 
 21 
 
 S. Gregory of Nyssa 
 
 372 
 
 396 
 
 140 
 
 Rufinus Aquil. 
 
 372 
 
 410 
 
 123 
 
 S. Pacianus 
 
 373 
 
 380 
 
 47 
 
 S. Ambrose 
 
 374 
 
 397 
 
 49 
 
 S. Jerom 
 
 376 
 
 420 
 
 23 
 
 S. Siricius 
 
 385 
 
 398 
 
 187 
 
 Theophilus Alex. 
 
 385 
 
 412 
 
 266 
 
 S. Asterius 
 
 
 401 
 
 i65 
 
 S. Augustin 
 
 391 
 
 430 
 
 24 
 
 S. Chrysostom * 
 
 397 
 
 407 
 
 23 
 
 S. Maruthas 
 
 397 
 
 
 226 
 
 Victor Antioch. 
 
 401 
 
 
 373 
 
 S. Innocent P. 
 
 402 
 
 417 
 
 109 
 
 S. Paulinus 
 
 409 
 
 431 
 
 370 
 
 S Isidore Pelus. 
 
 412 
 
 440 
 
 25 
 
 S. Cyril Alex. 
 
 412 
 
 444 
 
 26 
 
 Theodoret 
 
 420 
 
 457 
 
 55 
 
 S. Caelestin P. 
 
 422 
 
 432 
 
 149 
 
 S. Isaac 
 
 430 
 
 
 236 
 
 Salvianus 
 
 430 
 
 484 
 
 241 
 
 Capreolus Carthag. 
 
 431 
 
 
 26 
 
 Theodotus 
 
 431 
 
 
 235 
 
 Sixtus III. P. 
 
 432 
 
 439 
 
 56 
 
 S. Chiysologus 
 S. Vincent Ler. 
 
 433 
 
 451 
 
 237 
 
 434 
 
 445 
 
 26 
 
 S. Eucherius 
 
 434 
 
 454 
 
 277 
 
 S. Proclus 
 
 434 
 
 447 
 
 i67 
 
 S. Leo M. 
 
 440 
 
 46 1 
 
 56 
 
 Socrates 
 
 440 
 
 
 315 
 
 Sozomen 
 
 443 
 
 450 
 
 315 
 
 S. Nilus 
 
 
 451 
 
 143 
 
 S. Prosper 
 
 444 
 
 456 
 
 240 
 
 S. Maximus Turin. 
 
 450 
 
 466 
 
 392 
 
 Arnobius, Jun. 
 
 461 
 
 491 
 
 371 
 
 S. Gelasius 
 
 492 
 
 496 
 
 110 
 
 Editions. 
 
 5 Edit. Bened. Paris. 1698. 
 \ Montfancon N. Collect. Par. 1706. 
 Max. Bibl. PP. Lugduni, 1677. 
 Labbei Cone. Gen. Paris. 1671. 
 Oxonii, 1703. 
 Edit. Bened. Paris. 1693. 
 Max. Bibl. PP. Lugduni, 1677. 
 C Fossii Roma, 1589. 
 I Card. Quirini Roma, 1732, et seqq. 
 Labbei Cone. Gen. Paris, 16*7 1 • 
 Colonia, 1682. 
 
 Ed. Bened. Paris, 1721—2, 1730, 
 Parisiis, 1700. 
 Colonia, J69O. 
 p arisiis, 1615. 
 Hist. Ecci Basilea, 1562. 
 Max. Bibl. PPi Lugduni, 1677. 
 Parisiis, l6l<4. 
 Ditto, I609. 
 
 Labbei Cone. Gen. Paris. 1677* 
 Ap. Beveregium. Oxonii, 1 6 7 2 . 
 N. Auctar. Combef. Paris. 1648. 
 Parisiis, 1614. 
 
 Paris l636.—Montf. Par. 1735. 
 Assemani Bibl Or Roma, 1719* 
 Max. Bibl. PP. ut supra. 
 Labbei Cone. Gen ut supra. 
 Max. Bibl. PP. ut supra, 
 Parisiis , 1638. 
 Ditto. 
 
 i Hist.Eccl. Cantab. 1720. 
 
 ( Opera Paris. 1642. 
 Labbei Cone. Gen. ut supra. 
 Assemani Bibl. Or. Roma, 1719* 
 Parisiis, 1684. 
 Labbei Cone. Gen. ut supra. 
 Ditto. 
 Ditto. 
 
 Max. Bibl. PP. ut supra. 
 Commonitorium, Paris. 1684. 
 Max. Bibl. PP. ut supra. 
 N. Auct. Combef. Paris. 1648. 
 Parisiis, 16'75. 
 
 Hist. EccL Cantabrigia, 1720. 
 Ditto. 
 
 Roma, 1668. 
 Parisiis, \J\\. 
 Max. Bibl. PP. ut supra. 
 Ditto. 
 
 S Labbei Cone, Gen.ut supra. 
 
 X Ap. Baron, Ann. Mpgunt. 1601. 
 
CHRONOLOGICAL TABLE, 
 
 liii 
 
 COUNCILS. 
 
 
 Held in 
 
 See Page 
 
 1 
 
 Ancyra 
 
 abt. 314 
 
 264 
 
 Neocaesarea 
 
 — 314 
 
 26*5 
 
 
 Nice 
 
 325 
 
 42, 147 
 
 
 Sardica 
 
 347 
 
 96", 170 
 
 
 Laodicea 
 
 374 
 
 265 
 
 
 Constantinople 
 
 381 
 
 48, 148 
 
 
 Carthage 
 
 390 
 
 266 
 
 
 Carthage 
 
 397 
 
 108 
 
 
 Carthage 
 
 398 
 
 425 
 
 
 Carthage 
 
 398 
 
 348 
 
 • Labbei Concilia Gencralia 
 
 Toledo 
 
 400 
 
 114 
 
 Paris iis, l6"71« 
 
 Carthage 
 
 411 
 
 94 , 
 
 
 Milevis 
 
 416 
 
 98 
 
 
 Ephesus 
 
 431 
 
 348 
 
 
 Orange 
 
 441 
 
 191 
 
 
 Aries 
 
 442 
 
 192 
 
 
 Chalcedon 
 
 451 
 
 57, 152 
 
 
 Aries 
 
 455 
 
 192 
 
 
 Constance 
 
 1414 
 
 247 
 
 
 Florence 
 
 1439 
 
 177 
 
 
 Trent 
 
 1545 
 
 6 
 
 
 The Catholic Clergy of England, and every other lover of 
 venerable antiquity will learn with pleasure, that all the works of 
 the above-named Fathers and ecclesiastical writers, except those of 
 S. James of Nisibis, are to be found at The College in Manchester. 
 This very valuable library was founded, and richly endowed, by 
 Mr. Humphrey Cheetham, who died in 1653; and is open to 
 the Public every day, except a month at Midsummer and another 
 at Christmas. — Some idea of it may be formed from the following 
 enumeration of the different heads, under which the books are 
 arranged in the catalogue published in 1791. — Biblia Polyglotta — 
 Biblia Hebraica, Syriaca, Grasca, Latina, Germanica, Hispanica, 
 Anglica.—- Concordantiae— Interpretes Christiani, et Rabbinicr— SS. 
 
liv CHRONOLOGICAL TABLE. 
 
 Patres, Grseci, et Latini (plerumque ex edit. PP. Cong. S. Mauri) 
 — Bibliothecse PP. et Auctaria. — Scriptorum Ecclesiasticorum 
 collectiones-Concilia — Jus Canonicum— Libri Liturgici— Scriptores 
 Scholastici, et Dogmatici — Theologia miscellanea (ubi sunt 416* 
 Tract de Controversia Catholicos inter et Protestantes in Anglia)— 
 Historia Ecclesiastica— Acta Martyrum, Sanctorum, Pontificum, 
 Cardinalium, &c &c. &c— The College, which was originally built 
 in the reign of Henry V. for the Warden and fellows of the adjoin- 
 ing Collegiate Church, seems perfect in all its parts, as it was at 
 the dissolution of Religious houses by Henry VIII. and stands, as 
 well as the Church, on the site of a Roman Camp, and in an angle 
 formed by the Irk and the Irwell; the streams of which unite under 
 the lofty and craggy rock, on which tlie College is erected. 
 
 THE 
 
THE 
 
 FAITH OF CATHOLICS, 
 
 The Rule of Faith. 
 
 ALL that, and that only, is of Catholic 
 Faith, which God has revealed, and the 
 Church proposes to the belie f of all* . 
 
 For any doctrine to be deemed of Catholic Faith, two 
 things are necessary ; first, that it should have been re- 
 vealed: second, that it be proposed by the church. Of 
 which two conditions, if either be wanting, such doctrine is 
 not of catholic faith. The second condition presupposes 
 the first ; for as the apostles were commissioned to teach 
 only such truths as they had received from Christ, that is, 
 what he had revealed to them; so their successors in 
 the ministry, by virtue of the same commission, and under 
 the direction of the same Divine Spirit, continued to teach 
 the same. It is by the touchstone of this rule, that we wish 
 each article of our faith to be proved ; and, consequently, 
 the doctrines contained in the following propositions. 
 
 ■ 
 * See Veron, De regulafidei catholic*. 
 B 
 
( 2 ) 
 
 SECTION I. 
 
 Justification through Christ* und the 
 merit of good works. 
 
 Proposition I. 
 
 When man has sinned, the remission or 
 pardon of sin is not attainable by him, other- 
 wise than in and by the merits of the suffer- 
 ings and death of Jesus Christ, who freely 
 purchased our ransom. 
 
 SCRIPTURE, 
 
 Rom*, c. iii. v. 23, 24, 25. For all have sinned; and do 
 need the glory of God, Being justified freely by his 
 grace, through the redemption that is in Christ Jesus, 
 ichom God hath set forth to he a propitiation through faith 
 in his blood. 
 
 1 Cor. vi. 20. For you are bought with a great price. 
 
 * S. Paul, of a persecutor, became an apostle of Jesus Christ 
 in the year 34. He was of the tribe of Benjamin, and city of 
 Tarsus, in Cilicia. He wrote fouiteen epistles, which he addressed 
 to the 'I hessalonians, the Galatians, the Corinthians, the Romans, 
 the Eplu'sians, the Philippians, the Colossians, the Hebrews, 
 Philemon, Timothy and Titus. He suffered martyrdom at Rome 
 about the year 66. 
 
( 3 ) 
 
 Ephes. i. 7. In whom we hate redemption through 
 his blood, the remission of sins, according to the riches of 
 his grace, 
 
 Coloss. i. 14. In whom we have redemption through 
 his blood, the remission of sins. ii. 14. Blotting out the 
 hand-writing of the decree that ?cas against us. 
 
 1 Tim. ii. 5,6. For there is one God, and one medi- 
 tator of God and men, the man Christ Jesus, who gave him- 
 self a redemption for all. 
 
 1 John * ii. 1,2. But if any man sin, we have an ad- 
 vocate with the Father, Jesus Christ the just : and he is 
 the propitiation for our sins ; and not for ours only, but 
 also for those of the whole world. 
 
 Proposition II. 
 
 It is only through the same merits of 
 Jesus Christ, that the just man can obtain 
 either an increase of holiness in this life, 
 or eternal happiness in the next. 
 
 SCRIPTURE. 
 
 John xv. 5, He that abideth in me, and I in him, 
 
 * S. John was the son of Zebedee, and the beloved disciple of 
 Jesus Christ. He wrote his Apocalypse, or book of Revelations, 
 in the year 95, and his gospel, not before the year 97 — that is, not 
 before the gospel had been preached and delivered by theapo- 
 ties for the space of forty- four years. lie wrote also three epistles, 
 and died at Ephesus in the year J 00, or 101. 
 
 A 2 
 
( 4 ) 
 
 the same beareth much fruit: for without me you can do 
 nothing, 
 
 Rom. v. 9, 10. Christ died for us: much more there- 
 fore, being now justified by his blood, shall zee be saved 
 from wrath through him. For if, when we were enemies, 
 we were reconciled to God by the death of his son, much 
 more, being reconciled, we shall be saved by his life. 
 
 Ephes. ii. 8, 9. For by grace you are saved through 
 faith, and that not of yourselves : for it is the gift of God, 
 not of works, that no man may glory. 
 
 Tit. iii. 7. That being justified by his grace, we may 
 be heirs, according to hope of life everlasting* 
 
 Proposition III. 
 
 The good works of a just man, proceed- 
 ing from grace and charity, are so far 
 acceptable to God, through his goodness and 
 sacred promises, as to be truly deserving 
 of an eternal reward ; " God crowning his 
 own gifts, when he crowns the good works of 
 his servants." 
 
 SCRIPTURE. 
 
 Matt*, x. 42. And whosoever shall give to drink to one 
 
 * S. Matthew, of a publican, became an apostle of Jesus 
 Christ. lie was the first, who committed to writing an account 
 of our Saviour's life. His gospel was written in the language of 
 his country, that is, the Syro-chaldaic : the time is uncertain. 
 Some think about the year 39 j— Dr. Lardner, about the year 64. 
 
( 5 } 
 
 of these little ones a cup of cold water only ', in the name of a 
 disciple, amen I say to you, he shall not lose his reward. Ibid, 
 xvi, 27. For the son of man shall come in the glory of his 
 father with his angels: and then will he render to every 
 man according to his zoorks. Ibid xxv. 34, 35. Then shall 
 the king say to them that shall he on his right hand; Come, 
 ye blessed of my father, possess the kingdom prepared 
 for you from the foundation of the world : For I was 
 hungry, and you gave me to eat* 
 
 1 Cor. ix. 21, 25. Know you not that they that run in 
 the race, all run indeed, but one receiveth the prize? So 
 run that ye may obtain- And every one that strheth 
 for the mastery refraineth himself from all things: they 
 indeed that they may receive a corruptible crown, but we 
 an incorruptible one. 
 
 2 Cor. iv. 17. For our present tribulation, zohich is 
 momentary and light, tcorkethforus above measure exceed* 
 ingly an eternal weight of glory. Ibid. v. 10. For we 
 must all appear before the judgment-seat of Christ, that 
 every one may receive the proper things of the body, ac- 
 cording as he hath done, whether it be good or evil. 
 
 2 Tim. iv. 8. As to the rest, there is laid up for me a 
 crown oj ••justice, which the Lord, the just judge, will ren- 
 der to me at that day; and not to me only, but to them 
 also that love his coming. 
 
 Heb. vi. 10. For God is not unjust, that he should 
 forget your work, and the love which you have shewn in 
 his name, you who have ministered, and do minister to the 
 saints. 
 
 2 Pet*, i. 10. Wherefore, brethren, labour the more 9 
 
 * S. Peter was the son of Jona, and the chief of the apostles. 
 He wrote two epistles to the Jewish converts, who were dispersed 
 
 A 3 
 
( 6 ) 
 
 that by good works you may make your calling and elec* 
 tion sure, 
 
 James* ii. 14, 17, 26. What shall it profit , my brethren^ 
 if a man say he hath faith, but hath not works? Shall 
 fdith be able to save, him? — Even so faith, if it hath 
 not works, is dead in itself. — For as the body without the 
 spirit is dead: so also faith without works is dead. 
 
 As the doctrine of these three propositions is very gene- 
 rally admitted, and all controversy on the subject, in 
 regard to the belief of Roman Catholics, has in a great 
 measure ceased — I shall not insert the passages from the 
 early fathers, which I had prepared, and which, agreeably 
 to my plan, should be here introduced, in order to shew, 
 that, as what our church teaches is confirmed by the Scrip- 
 tures, so is its descent from the apostles' also attested by 
 the writings of the ancient fathers. On man's justification 
 through Christ, thej arc particularly full. But I must not 
 omit, on this head, the declarations of the council of Trent, 
 which I wish the reader to compare, with the words of the 
 Propositions* 
 
 COUNCIL OF TRENT f. 
 
 il Though no man can be just, but he to whom the 
 
 • ■ 1 
 
 over Asia minor; the first about the. year 44, and the second a 
 little before his death. Having governed the church at Antioch, 
 for some years, he established his apostolic chair at Rome, where 
 he suffered martyrdom about the year 00*. 
 
 * S. James was the brother of S. Jude, and bishop of Jerusa- 
 lem, which church he governed twenty«nine years. He has left us 
 one epistle. 
 
 t This council, which opened in 1543, and closed in 1563, 
 was convened against the errors of Luther and other innovators. 
 
( 7 ) 
 
 merits of the passion of Christ are communicated ; yet 
 this is done irr Hie jiisftfi cation of the sinner, when, by tlie 
 merit of that passion, the charity of God is infused into the 
 hearts of them that arc justified, and dwells therein; 
 whence,, together, with- the remission of sins, man receives, 
 through Jesus Christ, the virtues of faith, hope, and cha- 
 rity." Sess. vi. c. T. p. St). " Wherefore to them who 
 do well unto the end, eternal life ought to be proposed, 
 both as a grace which is mercifully promised to them 
 through Jesus*Christ, and as a recompence of their good 
 worlds and merits, in virtue of this promise. And as Jesus 
 Christ perpetually shels his inftueTrce on them that are 
 jostifi »'.!>, which influence precedes-, and accompanies, and 
 iblloWi; all their, good works, and without which no works 
 can be pleasing to God, we must believe that nothing is now 
 wanti-ug to render them deserving of eternal life, in reward 
 of their good deeds, provided they depart this life in the 
 ^nace of God. Although in the holy scriptures good worlds 
 are so much valued, that Jesus Christ himself promises, 
 that a cup of cold water shall not lose' its reward; and that 
 the apostle testifies,. that a momentary pain endured in this 
 world shall produce an eternal weight of glory ; neverthe- 
 less, God forbid, that a Christian should trust or glory in 
 himself, and not in the Lord, whose bounty is so great to all 
 
 and for the reform of abuses ; and as it is the last general one that 
 has beep held, and its decisions, on doctr-inal points are universally 
 admitted by the Latin church—these decisions may be' considetcd 
 as forming a complete statement of the doctrines which tlie pre- 
 lates^-assembled at 1 rent, had received from their predecessors. 
 On the subject of Justification they say, " This holy Synod means 
 to expound to the faithful that true and sound doctrine which 
 Christ, the author of our faith, taught, which the apostles dclf- 
 vered,and which the Catholic Church, glided by the Holy Spirit, 
 has ever retained." Sess. vi. Proxin.p, 24. Edit, Anhwpia. 1640. 
 
 a4 
 
( 8 ) 
 
 meii, (hat he will have those gifts, which he bestows upon 
 them, to be their merits." Ibid. c. 16. p. 39. 
 
 Faith in Christ: its Object and 
 Character. 
 
 Proposition IV, 
 
 The merits of Jesus Christy though infi* 
 nite in themselves, are not applied to us, 
 otherwise than by a right faith in him; 
 which faith is one, entire, and conformable 
 to its object, which object is Divine Revela- 
 tion, that is, the truths taught by Christ, 
 and to that revelation or to those truths 
 Faith gives an \indoubting assent. 
 
 SCRIPTURE. 
 
 Mark* xvi. 15, 16. Go ye into the whole world, and 
 preach the gospel to every creature. He that believeth t 
 and is baptized, shall be saved: but he that believeth not, 
 shall be condemned. 
 
 * S. Mark was the disciple of S. Peter, and the founder of the 
 church of Alexandria. It is generally believed that he wrote his 
 gospel at Rome under the eye of S. Peter, and about the year 45 f 
 if not later. 
 
( 9 ) 
 
 Acts* iv. 12. Neither is there salvation in any other. 
 For there is no other name under heaven given to men, 
 whereby we must be saved* 
 
 Rom. iii. 22. Even the justice of God by faith of Jesus 
 Christ, unto all, and upon all them that believe in him, 
 x. 8, 9. This is the word of faith which we preach : That 
 if thou confess zoith thy mouth the Lord Jesus, and be- 
 lieve in thy heart, that God hath raised him upfront the 
 dead, thou shalt be saved. 
 
 Heb. xi. 6. But without faith it is impossible to please 
 God: for he that cometh to God, must believe that he is, 
 and is a rewarder of them that seek him. 
 
 COUNCIL OF TRENT. 
 
 cc When the apostle says, that man is justified by faith, 
 and gratuitously, his words are to be understood in that sense 
 which the perpetual consent of the Catholic Church has 
 held, and expressed, to wit, that therefore is man made just 
 by faith, because faith is the beginning of man's salvation, 
 the foundation and root of all justice, without which it is 
 impossible to please God. Sess. vi. c. viii.p, 31. 
 
 Divine Revelation. 
 
 Proposition V. 
 
 The Divine Revelation contains many 
 mysterious doctrines, surpassing- the natural 
 
 * The Acts of the Apostles, which contain the history of the 
 church for about 30 years from the ascension of Christ, were 
 written by S. Luke, the companion of S. Paul, about the year 6'3. 
 His gospel was written a few years sooner. 
 
( *o ) 
 
 reach of the human understanding : for 
 which reason, it became the wisdom and 
 goodness of God to provide some way or 
 means, whereby man might be enabled to 
 learn what tlwse mysterious doctrines are- 
 means apparent to all; proportioned to ilhe 
 capacities of all ; and sure and certain to alL 
 
 SCRIPTURE. 
 
 Matt. xi. 25, 26. At that- time Jesus answered and 
 said: I praise thee, O Father, Lord of heaven and earth, 
 because thou hast hid these tilings from the wise and 
 prudent, and hast revealed them to Utile ones. Even so, 
 Father, for so hath it seemed good in thy sight. Ibid . xvi. 
 17. And Jesus answering, said unto aim: Wessed art thou, 
 Simon' Bar-jona: because flesh and blood hath not r traded 
 it to thee, but my F<rther who is in heaven. 
 
 John xv. 22. If I had not come, and spoken to tl'iem, 
 they mould not have sin: 'but' nozo then have no excuse 
 for their sin. 
 
 1 Cor. i. 27. But the foolish things-of the world hath 
 God chosen, that he* may confound the wise ; and the 
 zceah things of the war Id hath €h& chosen, that he may 
 confound the strong, Jbkl. ii. 12, 13. .Nozo we have re* 
 ceived, not the spirit of tlm world, but the spirit that is 
 of God: that we may know the things ihat arc given us 
 fi om God: which things also zee spral-,not hi the learned 
 
 ds of human wisdom ,• but in the doctrine of the spirit, 
 comparing spiritual things with spiritual * 
 
 Eph. iv. II, 11. AjhI he gave some apostles, and some 
 prophdSy and some other evangelists-, ami other some* pas- 
 tors anddoetors. That henceforth zee be no more children. 
 tossed to and fro } and carried about icilh every wind of 
 
( 11 ) 
 
 doctrine, by the wickedness of men, by cunning craftiness 
 by which they lie in wait to deceive. 
 
 The Authority and Marks of the 
 Church. 
 
 Proposition VI. 
 
 The way or means, by which to arrive at 
 the knowledge of the divine truths, is, by at- 
 tention and submission to the voice of the pas- 
 tors of the church ; a church established by 
 Christ for the instruction of all ; spread for 
 that end through, all nations ; visibly conti- 
 nued in the succession of pastors and people 
 through all ages. Whence the marks of 
 this church are, unity, visibility, indefecti- 
 bility, succession from the apostles, uni- 
 versality and sanctity. 
 
 The Authority of the Church. 
 
 SCRIPTURE. 
 
 Matt, xviii. 17. And if he will not hear them, tell the 
 church. And if he will not hear the church let him he to 
 thee as the heathen and the publican. Ibid, xxviii. 18, 19. 
 All power is given unto me in heaven and in earth : go 
 ye therefore and teach all nations. 
 
 Mark xvi. 15. Go ye into the whole world, and preach 
 the gospel to every creature* 
 
( 12 ) 
 
 I 
 
 Luke x. 16. He that heareth you, hcareth me; and he 
 that despiseth you, despiseth me, and he that despiseth me, 
 despiseth him that sent me, 
 
 Rom. x» 17, 18. Faith then cometh by hearing : and 
 hearing by the word of Christ. But I say: hare thh/ 
 not heard? Yes, verily their sound hath gone forth into 
 all the earth, and their words unto the ends of the whole 
 world. 
 
 1 Cor. xii. 9P, 29. And God indeed hath set some in 
 the church, first apostles, secondly prophets, tliirdly 
 teachers. — Arc all apostles? Are all prophets? Are all 
 
 to 
 
 teachers ? 
 
 1 John iv. 6. He that knoweth God, heareth us : he 
 thai is not- of God, heareth us not : by this we know the 
 spirit of truth, and the spirit of error, 
 
 1 ,i- , ' ■ 
 
 FATHERS. 
 
 Cent. II. S. Irenteus *, of the Latin Church, 
 
 " Things being thus made plain (the descent of doc- 
 trine from the apostles) it is not from otliers (hat truth is 
 to be sought, which may be readily learned fiom the 
 church +. For to this church, as into a rich repository, 
 
 * S. IrencEns, though by birth a Greek, was bishop of Lyons, 
 in the second century; and in his youth, had lived with St. Poly- 
 carp, bishop of Smyrna, the. disciple of St. John the evangelist. 
 This brings him near to the apostolic times. In what year he 
 died, is n^t ascertained; probably, about the close of the century, 
 leaving behind him a Treatise in five bodies, aguiust the Heresies 
 of the age. Of this work, which contains much that is highly 
 valuable, and winch was written in Greek, a Latin version, of 
 great antiquity, but harsh and often obscure, alone remains, some 
 passages excepted, which have been preserved in their original 
 language. Some fragments also are extant. 
 
 f tluam facile est ah Ecclcsia sumerc. 
 
( 13 ) 
 
 the apostles committed whatever is of divine truth, that 
 each one, if so inclined, might thence draw the drink of 
 life. This is the way to life : all other teachers must be 
 shunned as thieves and robbers. — For what? Should there 
 be any dispute on a point of small moment, must not re- 
 course be had to the most ancient churches, where the 
 apostles resided, and from them collect the truth ?" Adv. 
 Hcereses lib. in. c. iv. p. 205. Edit. Oxonii 1702. 
 
 " It is a duty to obey the priests of the church *, who 
 hold their succession from the apostles, and who, with that 
 succession, received, agreeably to the will of the Father, the 
 sure pledge of truth t. But as to those who belong not to 
 that leading succession, in whatever place they may be 
 united, they should be suspected, either as heretics, or as 
 schismatics, proudly extolling, and pleasing themselves, 
 or as hypocrites actuated by vain glory or the love of 
 lucre. — But they who impugn the truth, and excite others 
 to oppose the church of God, their fate is with Dathan 
 and Abiron ; while schismatics, who violate the church's 
 unity J, experience the punishment which fell on King 
 Jeroboam. 1 ' Ibid. L.iv.c. xliii. p. 343, 344. See another 
 quotation under the head, The Church always visible, 
 
 S. Clement of Alexandria\\ y of the Greek 
 Church. 
 
 " Those who seek may find the truth — and clearly learn 
 
 * Eis qui in Kcclesia sunt presbyteris obedirc oportet. 
 
 f Chai isma viritatis certum. 
 
 % Qui scindunt et stparant unitutem eccksice. 
 
 \\ He was a disciple of the learned Pantamus, and, after his 
 death, mister of the school of Alexandria, at that time highly cele- 
 brated for its philosophical and other studies. He whs also 
 Catechist, or instructor of the catechumens belonging to the 
 church of that city. He flourished towards the close of the second, 
 and died early in the third century, and has left various trea* 
 tises, * 
 
( 14 ) 
 
 from the scriptures themselves, in what manner heresies 
 have gone astray ; and, on the contrary, in what man- 
 ner accurate knowledge, and the right doctrine is to 
 be found only in the truth (or the true) and ancient 
 church*. — He ceases to be faithful to the Lord, who 
 revolts against the received doctrines of the church to em- 
 brace the opinions of heretics. — They (the heretics) make 
 use indeed, of the Scriptures; but then they use not all 
 the sacred books ; those they use are corrupted ; or they 
 chiefly urge ambiguous passages. — They corrupt those 
 truths which agree with the inspired word, and were deli- 
 vered by the holy apostles and teachers, opposing the 
 divine tradition by human doctrines, that they may es- 
 tablish heresy. — But it is clear, from what has been said, 
 that there is only one true church, which is alone ancient t; 
 as there is but one God and one Lord.'' Strom* /. vii. 
 /?. 888, 890, 891, 896, 899. Edit. Oxonii 1715. 
 
 TertullianXi L* C. 
 
 li We are not allowed to indulge our own humour, nor 
 to chuse what another has invented. We have the apos- 
 tles of our Lord for founders, who were not themselves the 
 inventors nor authors of what they have left us ; bat they 
 have faithfully taught the world the doctrine, which they 
 
 + fjuav eivai tyiv aXnQy ExxXvuriav, rnv ra ovri apx 0liav ' 
 \ Contemporary with S. Irenajus, but who survived the latter, 
 was Tertullian, a native and citizen of Carthage. The zeal and 
 talents with which he defended the Christian cause, and vindi- 
 cated its faith and discipline, have immortalized his name, which 
 however has suffered by his defection to the errors of the Montanisrs. 
 His genuine works are not few, written with great erudition, but 
 of which the style, resembling the asperity of his mind, is inelegant 
 and rude, and often intricate, though always nervous and impres- 
 sive. 
 
( 15 ) 
 
 received from Christ.*' — De praetcriptiont c. vi. p. 331. 
 Edit. PamclU, Rothomagi, 1662. 
 
 " Now to know, -what the apostles taught, that is, what 
 Christ revealed to them, recourse must be had to the 
 churches *, which they founded, and which they instructed 
 by word of mouth, and by their epistles. For it is plain, 
 that all doctrine, which is conformable to the faith of these 
 mother churches, is true, being that which they received 
 from the apostles; the apostles from Christ; Christ from 
 God ; and that all other opinions must be novel and false." 
 Ibid. c. xxi.p. 331. 
 
 Cent. III. Origen t, G. C. 
 
 cc As there are many who think they believe what Christ 
 taught, and some of these differ from others, it becomes ne- 
 cessary that all should profess that doctrine which came 
 down from the apostles, and now continues in the church +. 
 That alone is truth, which in nothing differs from what 
 is thus delivered I]." Prcef. Lib* 1. Periarchon, T, 1. 
 p. 47. Edit. P P. S. Mauri, Paris. 1733. 
 
 11 Let him look to it, who, arrogantly puffed up, con- 
 temns the apostolic words. To me it is good, to adhere to 
 
 * Non aliter, nisi per easdem ecclesias. 
 
 f He was contemporary with St. Clement of Alexandria, and 
 many other learned men, and succeeded to him, as Catechist or 
 ti.acher, in the celebrated school of that city. Few men, from a 
 variety of causes, have left behind them a greater name, ap- 
 plauded and opposed, admired and persecuted. His works, as we 
 have them, are imperfect; as written, they were almost without 
 number. Origen died about the year 252. 
 
 J Usque ad pr ceteris in ecclesiapermanens. 
 
 |j QiHB in nullo ab eccksiastica et apostolica discordat tradition*. 
 
( 16 ) 
 
 Apostolic men, as to God, and his Christ, and to draw in- 
 telligence from the scriptures, according to the sense, that 
 has been delivered by them *. — If we follow the mere letter 
 of the scriptures, and take the interpretation of the law, as 
 the Jews commonly explain it, I shall blush to confess, that 
 the Lord should have given such laws. — But if the law of 
 God be understood as the church teaches, then truly does it 
 transcend all human laws, and is worthy of him that gave 
 it." Horn. vii. in Levit T. 11. p. 224, 226. 
 
 <c As often as heretics produce the canonical scriptures, 
 in which every Christian agrees, and believes, they seem to 
 say, Lo! with us is the word of truth. But to them (the 
 heretics) we cannot give credit, nor depart from the first, 
 and ecclesiastical tradition : we can believe only, as the 
 succeeding churches of God have deliveredt." — Tract, 
 xxix. in Mat. SR iii. p. 864. 
 
 S. Cyprian% 9 L. C. 
 
 <c Christ says to his apostles, and, through them, to 
 all ministers, who, by a regular ordination, succeed to 
 them, he that heareth you, heartth me, and he that des- 
 piscthyouy despiselh me. (Lukex. 16.) And thence have 
 
 • Secundum ipsorum traditionem intelligentiam capere. 
 
 + Nee aliter credere, nisi quemadmodum ecclesicc Dei tradidcrimt 
 nobis. Except a few fragments of the original Greek, only a 
 Latin translation of these works of Origen remains. 
 
 X He was bishop of Carthage, and died a martyr in the year 
 258. Actively concerned in the affairs of his own and of other 
 churches, he corresponded widely, and has kit us eighty one 
 epistles, on various ecclesiastical subjects, and several Traits, 
 among which is one on the Unity of the Church, written against the 
 Novatian schismatics, who disturbed the peace of the church. 
 
( 17 ) 
 
 schisrtis and heresies arisen, when the bishop, who is one* 
 and who presides oyer the church, is proudly despised*." 
 Ep. lxvi* p. 166. Edit. Oxon. 1682.— In his treatise, On 
 the unity of the churchy he says, that men are exposed to 
 error, " because they turn not their eyes to the fountain of 
 truth ; nor is the head sought for, nor the doctrine of the 
 heavenly Father upheld. Which things would any one 
 seriously ponder, no long enquiry would be necessary. The 
 proof is easy. Christ addresses Peter : / say to thee^ that 
 thou art Peter, and upon this rock I will build my church, 
 and the gates of hell shall not prevail against if.-, He 
 that does not hold this unity of the church, can he think 
 that he holds the faith > He that opposes and withstands 
 the church, can he trust that he is in the church +?" De 
 Unit. Eccl. p. 105, 106, 108. 
 
 Cent. IV. 
 
 jLactantiust, L. C. "The Catholic Church 
 alone retains the true worship. This is the source of truth : 
 this is the dwelling of faith § : this is the temple of God, 
 into which he that enters not, and from which he that goes 
 
 * Dum episcopus qui unus est,et ecclesia pretest — contemnitur. 
 
 •f Qui ecclesia: renititur, et resistit, in ecclesia se esse conjidit t 
 
 X He was converted in his youth to the Christian religion, and 
 became the most accomplished and elegant scholar of the age. 
 The emperor Constantine chose him to be tutor to his son, Crispus. 
 In what year he died, is uncertain. Of his works, that remain, 
 the principal are, Divine Institutions in seven books, and, The deaths 
 of the Persecutors. From the classical purity of his language, he 
 has acquired the name of the Christian Cicero. 
 
 § Sola Catholica Ecclesia est, quae rerum cultwn retinet. Hie 
 tstfons veritatis, hoc est domieilium Jidei. 
 
( 18 ) 
 
 out, forfeits the hope of life, and of eternal salvation*."—^ 
 Inst. L. iv. c. 30. p. 232. Edit. Cantabrigiw, 1685. 
 
 Eusebius f , G. C. " To what has been men- 
 tioned I shall add my reasoning 1 on the divinity of our 
 Saviour; but nothing newly invented from myself, no- 
 thing from my own closet, nor resting on the opinion of 
 my own sagacity. I shall deliver the uncorrupted doctrine 
 of the Church of God, which, once received from ear 
 and eye-witnesses, this church preserves inviolate J." In 
 proem. de^EccL Theol.p. 60.— Edit. Colonics, 1687. 
 
 S. Athanasius §, G. C. " If you wish to con- 
 found the opinions of the gentiles, and of the heretics, and 
 to show, that the knowledge of God is not to be found with 
 them, but in the church alone [|, you may repeat the words 
 of the seventy-fifth psalm." — Ep. ad Marcel. T.l.p. 996. 
 —Edit* Bened. Parisiis, 1698. — " Let us again consider, 
 
 * A spe vita, ac salutis aterna: alicnus est 
 
 f Besides his Ecclesiastical History in ten books, he is the 
 author of other valuable works, some of which are extant. He 
 was bishop of Caesarea in Palestine, the confidential friend of the 
 Great Constantine, and died in the year 338. 
 
 ♦ Ttjv tr\; butM<Tict$ m 0ea rr\v afrtxpQofxv dida<rxa\uxv nfoitrxfl* 
 pavoiy yiv naga ruv auromuv xau outhkquv tk Aoya, avuQtv i| agxflS 
 
 § He succeeded S. Alexander in the patriarchal chair of 
 Alexandria, and also in his zeal against the Arians, in 326. He 
 was one of the most eloquent fathers of the church, and the most 
 strenuous supporter of her faith during a period of 47 years. He 
 died about the year 373, leaving us many monuments of his eru- 
 dition, piety, aud zeal. 
 
( 19 ) 
 
 from the earliest period, the tradition, the doctrine, and 
 faith of the Catholic Church, which God first delivered, the 
 apostles proclaimed, and the succeeding fathers fostered 
 and preserved. On these authorities the church is founded ; 
 and whoever falls from her communion neither is, nor can 
 be called a Christian*." — Ep* 1. ad Serapion. T. I. parte 
 2. p. 676. 
 
 S. Hilary^ L. C. " Christ (teaching from 
 the ship) intimates, that they who are out of the church, 
 can poss-ss no understanding of the divine word. For 
 the ship is an emblem of the church, within which, as 
 the word of life is placed and preached, so they who are 
 without, being as barren and useless sands, cannot under- 
 stand ii + ." — Com. in Matt, c, xiii. p. 675. Edit. Bened. 
 Par mis, 1693. 
 
 S. Basil §, G. C. "The order and government 
 
 * i^oifAsv O/Uwj xxt xutw rw If «f%»s Tragad'oo'iv xxi didxrxxtoxv 
 xxi 7riJTiv t*$ xxQotoxw btxhtmx;, vv XUPIQ$ &uxev 9 oth 0.7:0770^01 
 kxn$v£xv 9 xxi bt trxTEgEs k<puKx!;xv % kv TxuTYi yxg h Exxtoaux r£0£fJL£\lU» 
 
 T«J, XXI TXUTVS IXKl 7TTUV, ZT'xV llYI, XTXV STl MyQITO XflO~TlXV0$. 
 
 f He was bishop of Poitiers, a city of France, and the great 
 champion of the orthodox faith, in the western church, against the 
 Arian heretics. He wrote a work* in twelve books, on the doctrine 
 of the Trinity; a treatise on Synods, or councils; and three dis* 
 courses against the Arians, addressed to the emperor Constantius. 
 S. Hilary died in the year 36'7. 
 
 X Intra quam verbum vittz positum et pradicatum, hi qui extra 
 sunt • • • »intdligere non possunt. 
 
 § Surnamed the Great for his admirable eloquence and proc 
 found erudition. He was raised to the see of Csesarea in Cappa- 
 docia, and died about the year 379? leaving many valuable 
 works* 
 
 B 2 
 
( so ) 
 
 ,of the church, is it nof, manifestly, and beyond contra- 
 diction, the work of the Holy Ghost*? For he gave to 
 his church (I Cor. xii. !28.)Jlrst apostles; secondly \ pro- 
 phets ; thirdly teachers, #c." — L. de Spiritu. S. c, 16, 
 T. iii. p. 3h Edit. PP. S. Mauri Paris 1721, 1722, 
 1730. 
 
 S. Ephrem of Edessa^ G. C. "They 
 
 again must be reproved, who wander from the road, and 
 run into uncertain and devious tracks ; for the way 
 of salvation holds out certain marks, by which you 
 may learn, that this is the path, which the messengers of 
 peace trod ; which the wise, whom the Holy Spirit in- 
 structed, passed over; and the prophets, and apostles 
 pointed out to us. My brethren, let us walk in this way, 
 by which the Father sent his divine Son : this royal road, 
 which will lead us all to happiness." Serin, xxv. adv. 
 Hccr. T. ivhfH 495. Ed. Quirini, Romas, \H0. 
 
 
 ^ytufxciTog hepyenau 
 
 f Contemporary with the learned men of this age was S. 
 Ephrem, a deacon of Edessa in Syria. He wrote many volumes 
 ' in the language of his country, which were translated into Greek, 
 during his life, and were in such estimation, that in many 
 churches, as 8. Jerom testifies in his catalogue, they were pub- 
 licly read, after the canonical books of Scripture. They were 
 published in Latin by Gerard Vossius,at Rome; and in Greek, by 
 Twaites, at Oxford. In 1732 and seqq. Cardinal Quirini, with 
 the help of Jos. S. Assemani, gave a new and splendid edition of 
 his works, in six volumes folio. The three first contain the works, 
 which had before been published in Greek and Latin; the three 
 latter,. those which he found in the Vatican library, in Syriac, 
 with a Latin translation. S. Lplnun died about the year 379. 
 He was the disciple of S. James, bishop of Nisibis, in Mesopota- 
 
( 21 ) 
 
 S. Cyril of Jerusalem* G. C. " Learn 
 
 sedulously from the Church, which are the books of 
 the Old and New Testaments." Cat. iv. n. 20. p. 64. 
 Edit. Oxon. 1703,— " The Church is called Catholic. 
 because it teaches catholiely, and without any omis- 
 sion t, all points that men should know, concerning things 
 visible, and invisible, heavenly and earthly." ] bid. Cat. 
 xviii. n. 2. p. 270. — " Guard the faith, and that faith 
 alone, which is now delivered to thee by the church J, 
 confirmed as it is by all the Scriptures."— Cat* v. w. 7. p. 
 75* 
 
 S. Gregory of Nazianzum^ G. C. " To 
 
 one, indeed, is given the word of wisdom', to another 
 
 mia, whose works, mentioned by Gennadius in the fifth century, 
 were published at Home in Armenian and Latin, by Antonelli, in 
 1756'. It is much to be lamented, that, after the most diligent 
 search, the writings of this father have not yet been found in this 
 country ; since those, who have read them on the continent, de- 
 clare, that they contain the most striking proofs of the identity of 
 modern and ancient catholic faith. Some idea however may be 
 formed of his faith, from that of his disciple, S. Ephrem, and from 
 one or two extracts, which will be found in the course of this 
 work. S. James was present at the council of Nice in 325, and in 
 much estimation among his contemporaries. He died about the 
 year 350. 
 
 * He was patriarch of Jerusalem, and died about the year 
 385. The works, which he has left, in twenty-three Catechetical 
 Discourses, form a full and very accurate abridgment of Christian 
 doctrine. 
 
 + HaQohtKWS KM <ZVEfaEl7rC0$. 
 J 7T«7Tiy— Ttff WQV, (AQVriV TW U7T0 TYl$ £>IK><WIX<; VUVl (T01 7TetEadt$0fJt.£VYlV» 
 
 § He was the friend of S. Basil, with whom he studied at 
 Athens, and became bishop of Constantinople; which see he after* 
 
 B 3 
 
( 22 ) 
 
 the word of knowledge, 1 Cor. xii. 8. My brethren, 
 let us respect, and guard, and maintain this order. Let some 
 hear, others speak, and others act." Orat. xxvi. T. 1. 
 p. 450. Edit. Colonice, 1690. " If these heretics may free- 
 ly teaph and promulgate their opinions, who does not sec, 
 that the doctrine of the church will be condemned*, as if 
 truth were on their side ? But two opposite doctrines, on 
 the same point, cannot possibly be true." — Qrat. xlvi. p, 
 722. 
 
 S. Epiphanius,-\ G. C. " There is a royal 
 •way, which is the Church, and the road of truth J. 
 But each of these heresies, deserting that royal way, 
 turning to the right or to the left, and trusting to 
 error, is carried away, so as to keep within no bounds. 
 Therefore, ye servants of God, and children of the church, 
 who follow a sure rule of faith §, and walk in the way of 
 truth, taHe care, that you be not deceived by the inconsis- 
 
 wards relinquished, retiring to Nazianzum in Cappadocia, near 
 which city he was born, and where he died about the year 380. 
 He was much celebrated for his eloquence, in which he is said to 
 have excelled the greatest orators of the age; and of that elo- 
 quence many samples are yet extant in the various discouises or 
 sermons, which form the principal body of his works. 
 
 f dVjXov ort xartyvcotrrou o tyi$ Etaawiaf Xoyoj. 
 
 f He was chosen bishop of Salamis in the isle of Cyprus in 
 368, and was the author of many works, against the reigning he- 
 resies particularly. The unity of faith was never more zealously 
 supported than in these early ages. He died very early in the 
 fifth century. 
 
 * fcftg forty h rs 0ta ixxKwia, xai otoiiropa t»j a>wfoia<; . 
 % ol rov xavova aafahn yivuaxovrtg. 
 
( 23 ) 
 
 tent discourses of lying sects." Ifcer. xlix* T. l.p. $04, 
 Edit. Colonics, 1682. 
 
 S. Jerom* L. C. " The Church, to which you 
 should adhere, is that, which, having been founded by the 
 apostles, continues to the present day t." Adv. Lacif. 
 T. 1. p. 627. Edit. Paris. 1609. 
 
 S. ChrySOStom } % G. C. He has left us a ho- 
 mily, in which he expressly inculcates the respect and sub* 
 mission due to the church, " whose greatness, he says, is 
 such, that when combated, she comes off victorious ; wheu 
 craftily assailed, she remains untouched ; when slandered, 
 she shines with additional lustre§. — For what can be equal 
 
 * He was the most eloquent, the most learned, and the most 
 accomplished scholar of an age, which, in every branch of science, 
 could boast of its great men. His life, which began in 329, was 
 protracted to 420, a space filled by him in various offices, in tra- 
 velling, in retirement, and in unceasing application. His works 
 are numerous, and marked by a peculiar elegance of style. He 
 never rose above the order of priesthood. 
 
 f In ilia cccksia permancndum, que ab apostolus fundata, usque ad 
 diem hanc durat. 
 
 % He was bishop of Constantinople, and stiled Chrysostom 
 from the golden stream of eloquence with which he spoke. . His 
 works are numerous, as there is hardly any subject, connected 
 with religion, that he has not illustrated. His Expositions of 
 Scripture are peculiarly valuable. He died in the beginning of 
 the fifth century, about the year 407. The edition of his works 
 that is quoted, is always that of Paris l63b ; unless that of Mont* 
 faucon be expressly mentioned. 
 
 iff a K«0fOTaTai,— 
 
 b4 
 
( 24 ) 
 
 in power and strength to the Church of God I Talk not of 
 walls, nor of arms; for walls decay wifh time; but the 
 church never grows old with age. — The devils themselves 
 cannot overcome the church. * M — Horn, de non contemnenda 
 Ecclesia. T* xii. p. 491.— Edit. Montfaucon Paris 1735. 
 
 Cent. V, 
 
 S. Auglisiin^ L. C. "If you hear him con- 
 tradicting not one particle, but the whole, and declaring 
 that it is false : what will you do ? which way will you turn 
 yourself? The rise of what book, what authority, what 
 series of succession will you cite as a witness ? For if you 
 shall attempt this, you will effect nothing ; and you here 
 see, what the authority of the Catholic church can do J, 
 which is confirmed by the series of bishops, succeeding to 
 one another, from the sees founded by the apostles, down 
 to the present day : to this add the agreement of nations," 
 Contra Faustum L* xi. T. vi. p> 103. Edit* Paris, 
 J614. 
 
 " These, so many and so great, ties, bind the believing 
 
 man to the Catholic Church But, unless the authority of 
 
 this church induced me to it, I would not believe the gos» 
 
 * hxMviao- zfe doupwos 7TE$iyiV0VTai. 
 
 f S. Augustin was bishop of Hippo in Africa, and himself an 
 African. His works are very numerous, and his name, on account 
 of the erudition of those works, their vast researches, and their 
 deep insight into all the ways of the divine economy, has ever 
 borne the greatest weight in the Christian churches. He illus- 
 trated the close of the fourth, and the beginning of the filth cen- 
 tury, in the Latin Church, while S. John Chrysostom shone in the 
 east. He died in the year 430. 
 
 J Quid Eccksix Catholicas vakat auctoritas. 
 
( 25 ) 
 
 pel*. As then I obey those who say to me — Believe the 
 gospel; so, why should I not obey them, when they say: 
 Believe not the Manicbeans." Contra ep. Fundam* T. vi. 
 p. 46. 
 
 " This Church, moreover, the divine authority com- 
 mends, and as it cannot deceive us, fee, who fears to be im- 
 posed on, under the obscurity of the present question, 
 (concerning baptism), will consult the church +, which, 
 without any ambiguity, the scriptures establish." Contra 
 Crescon. L. 1. T. vii. p. 168. "'Do thou run to the ta- 
 bernacle of God ; hold fast to the Catholic Church; do not 
 depart from the rule of truth +, and thou shalt be protected 
 in the tabernacle from the contradiction of tongues." Enar. 
 in. in Psal. SO. T. viii. p. 74. 
 
 8. Isidore of Pelusium,§ G. C. "Those 
 
 holy volumes of Scriptures are certain steps, by which to 
 ascend to God. Receive therefore, as pure gold, and 
 purged, as it were, by the Holy Spirit, whatever is pro- 
 posed to you in the church ||. But as to such writings, 
 as are not contained in that holy volume, though they 
 may hold out some good advice, leave them to be dis- 
 cussed and preserved by others." Ep. 369. p. 96. Edit. 
 Paris. 1638. 
 
 * Nisi me Catholiece Ecclesia: commoveret authoritas. 
 
 f Eandem ecclesiam de ilia consulat. 
 
 I Ecclesiam Catholicam tene ; a regula •ccritatis noli disccdere. 
 
 § A priest of Damiata, anciently called Pelusium, in Egypt. 
 He flourished from the beginning of the fifth century, till towards 
 the year 435, or 440, and has left us 2012 letters, written in 
 Greek. 
 
( 26 ) 
 S. Cyril of Alexandria* G. C. "Though 
 
 the mind of man, sometimes, from self-love, depart from 
 the right road, and from true belief, yet almost always 
 does it feel oppression, fearing to charge its thoughts 
 with absurdity. But to reform itself is easy, if it will but 
 carefully examine what the fathers have written, whom 
 all esteem for the truth and rectitude of their opinions : and 
 thus will be discovered what true faith is. For men, whose 
 hearts are upright, wish to follow them. They, having 
 stored their minds with the doctrines delivered by the apos- 
 tles, and treated the points of belief in a manner void of all 
 blame, became the lights of the world." — ApoL ad 
 Oriental, analhem. viii. T. vi. p. 178. Edit. Paris. 1638, 
 
 Capreolus of Carthage^ L. C. "Though 
 
 the authority of the universal church be amply suffi- 
 cient yet, that I may not seem to refuse an answer 
 
 to your request, I will say : We profess that to be the 
 one and true doctrine, which evangelical antiquity holds 
 and delivers." — Ep. ad Vitalem $? Constant. Labbe Cone* 
 Gen. T. ii. p. 1691. Ed. Paris. 1671, 
 
 Vincent of Lerins,% L. C. But, in this, 
 
 * He succeeded Theophilus, in the patriarchal see of Alexan- 
 dria, in 412, and was the active and successful opponent of Nes- 
 torius; against whom was called in 431, the council of Ephesus, 
 in which S. Cyril presided. He died in 444. The best edition of 
 his works, in Greek and Latin, is that of Paris in l6'38, in six 
 Tomes, by John Aubert. 
 
 t He succeeded Aurelius in the see of Carthage, and in 431 
 sent his deputies to the council of Ephesus, with a letter, which is 
 «xtant in the acts of that council. 
 
 % He acquired the name of Lerinensis from the isle of Lerins 
 in the south of France, where was a celebrated monastery, in 
 
( 27 ) 
 
 Catholic Church, we must be particularly careful to hold 
 fast that doctrine, which has been believed in all places, 
 at all times, and by all*. For as the word itself plainly 
 denotes, there is nothing truly and properly Catholic^ 
 but that which comprehends all in general. Now it will 
 be so, if we follow universality, antiquity, and unani- 
 mous consent. We shall follow universality ', if we be- 
 lieve that doctrine alone to be true, which the church 
 every where admits. We shall follow antiquity, if we 
 depart not from the opinions which our ancestors and 
 fathers openly maintained. We shall follow unanimous 
 consent^ if we adhere to the sentiments of all, or of almost 
 all, our pastors and teachers." Commonit, 1. n, ii. p. 317. 
 Edit. Paris. 1684, 
 
 " But," he proceeds, "what shall the Catholic Christian 
 do, if any portion of the church fall from the universal faith ? 
 — Prefer the sanity of the whole body to the distempered 
 member. Should some novel contagion strive to infect a 
 whole church ? — Then also will he be careful to hold fast 
 to antiquity, which no fraud of novelty can seduce. But 
 if in that antiquity itself should be detected the error of two 
 or three men, or of a city, or a province ? In that case, 
 the rashness or ignorance of a few must be met by the de- 
 crees of some ancient universal council. Should no such 
 decrees be found, then will he consult and weigh together 
 
 which he was a monk. The only work, which he has left, is a 
 small unfinished Treatise, entitled Commonitorium ; but though 
 small, it is replete with excellent matter, not inelegantly expressed. 
 The principles which he establishes, and the rules which he lays 
 down, whereby christian truth may be securely ascertained, and 
 the plausible artifices of heretics may be detected, are admirable. 
 The reader shall himself judge. Vincent died about the year 445. 
 The best edition of his treatise is that of.Baluze in l6'84. 
 
 t Quod ubiqtie, quod semper, quod ab omnibus creditum est 
 
( 28 ) 
 
 the opinions of his elders, of those, who, though living at 
 different times and in different places,yet abiding in the com- 
 munion and faith of the one Catholic Church, were deemed 
 worthy teachers ; and what, not one or two only, but all of 
 them shall be found, with unanimity, publicly, frequently, 
 and pcrseverantly to have held and taught and written, that, 
 without hesitation, he must embrace*." Ibid. n. iii. p. 
 318. — 'These rules, he adds/were practically exemplified 
 in Africa, when the errors of the Donat ists t had seduced 
 many ; and, on a larger scale, through the Christian world, 
 during the great Arian controversy +. — ri. v. vi. — " Thus," 
 he observes, ffl was antiquity preserved, and novelty ex- 
 ploded^." n. ix. p. 323. 
 
 4i Never was it allowed, never is it allowed, never will 
 it be allowed, to deliver any doctrine to the Catholic 
 Christian, that has not been received : and it ever has been, 
 is, and ever will be a duty to anathematize those, who in- 
 troduce any novelty [|. Who, therefore, shall dare to 
 preach what he has not received ? Who shall shew him- 
 self so easy of belief, as to admit what the church has not 
 delivered ? So taught the great Apostle. But I hear some 
 
 * Quicquid* * • »o?nnes pariter uno eodemque consensu apeite, fre- 
 quenter, per sever 'anter tenuisse, scripsisse, docuisse cognovcrit, id sibi 
 quoque inteltigat absque ulla dubitatione credendum. 
 
 t The Donatists were schismatics in Africa, in the fourth cen- 
 tury, and maintained that the true church was only to be found 
 among themselves, and that baptism, and the other saciaments were 
 null, when conferred by any others. Their excesses are described 
 by S. Optatus of Milevis, and their errors refuted by S. Augustin. 
 
 I The Arians denied that the Sen of God was of the same 
 substance with the Father. 
 
 § Retenta est scilicet antiquitas, explosa novitas. 
 
 |j AdnwUiarc aliquid christianis catholkis, prater id quod acct* 
 
( 29 ) 
 
 vain men cry, and cry to Catholics : under our authority, 
 our rule, our exposition, condemn what you held, take up 
 that which you condemned, reject your ancient belief, the 
 doctrines of your fathers, the institutes of your elders, 
 and embrace — what?— I shudder to utter it." Ibid. n. ix. 
 p. 328. 
 
 "Reflecting often on tltese things, I am astonished 
 at the madness, (he impiety, the lust of error in some 
 men, who, not content with the rule of faith -once delivered 
 and received, are ever seeking for something new, and are 
 ever anxious to add to religion, to change, or to take away, 
 as if, what was once revealed, was not a celestial dogma, 
 but a human institution, which, to be brought to perfec- 
 tion, required constant emendation, or rather correction. 
 If novelty must be shunned, antiquity must be held fast: 
 if novelty be profane, antiquity is sacred*, ' Ibid. n. 
 xxi. p. 348. 
 
 "What mean those words to Timothy (I. Tim. vi. 
 £0.) — Keep that which is committed to thy trust f — They 
 mean— That which was entrusted to thee, not what was 
 invented by thee : what thou didst receive, not what thou 
 didst devise: a thing, not of ingenuity, but of doctrine: 
 not of private science, but of public delivery : brought to 
 thee, not arising from thee : a thing, of which thou must 
 be the guardian, not the author: the disciple, not the 
 master : the follower, not the leader. — What was entrusted 
 to thee, that retain, that deliver. Thou hast received gold ; 
 thou must return gold, no base metal, no counterfeit. O 
 
 perunt, nunquam licuit, nusqitam licet, nunquam licebit ; et anathem- 
 atizare eos qui annuntiant aliquid p) alerquam quod semel acceptum 
 est, nunquam non oportuit, nusquam non oporiet, nunquam nan opor- 
 tebit. 
 
 * Si vitanda est novitas, tencnda est antiquitas ; et si prophano, 
 est novitas. mcrata est vetuitas. 
 
( 30 ) 
 
 Timothy, if the divine bounty hath given thee the capa- 
 city, use it to polish the precious gems of the divine word, 
 to arrange them with fidelity, with skill to embellish them : 
 give them splendour, grace, and beauty, what before, 
 though involved in some obscurity, was believed, whilst 
 thou expouudest, be it more clearly understood. Posterity, 
 to thee indebted, may behold in a brighter day, what their 
 fathers venerated in obscurity : but teach what alone thou 
 didst learn; that, while the expression may be new, the 
 thing said be ancient*." — Ibid.' n. xxii. p. 350. 
 
 " Why, then, it may be said : — Is the church of Christ 
 to make no advance, no proficiency, in religious know- 
 ledge ? — God forbid ! But let it be a real proficiency not a 
 change +. By the first is understood, that the thing be im- 
 proved within itself: by the second, that something be 
 introduced from without. Let intellect, science, wisdom, 
 in all orders of men, and in all ages, receive every possible 
 increase ; but, without any change in the dogma, in its 
 sense, in its acceptation J." This he illustrates from the 
 growth of the human body, which, through all its changes 
 from childhood to manhood, retains its identity, and then 
 adds: " So may the dogma of Christian belief follow the 
 same laws of increase : be expanded by age, be consolidated 
 by years; itself ever remaining unchanged and untouched ; 
 full and perfect in all its parts and members, without any 
 admixture, any loss of substance, any variation of mean- 
 ing." Ibid. n. xxiii. p. 350, 351, 352. 
 
 41 Should the license of change be ever allowed, I 
 shudder to think, to what danger of utter ruin religion 
 
 * Eadem tamen quae didicisti docc, ut cum dicas nove, non 
 d.'cas nova, 
 
 f Vere profectus sit ille fdei non permutation 
 
 I In codem scilicet dogmate, eodem sensu, cademquc sentcntia. 
 
( 31 ) 
 
 must be exposed. For, one point of belief being surren- 
 dered, another, and a third, will follow, and then more, 
 as by an acquired privilege *. Thus the whole must fall 
 into ruins." Ibid. p. 353. 
 
 Under the following heads, and particularly under 
 Prop. viii. and ix. will be found many other extracts from 
 the fathers, attesting the truth of the proposition ; that is, 
 attesting that the Catholic Church is the guide td truth, 
 the expounder of the scriptures, and the judge of contro- 
 versy. 
 
 Marks of tlte Church. 
 
 Its Unity. 
 
 SCRIPTURE. 
 
 John x. 16. And other sheep I have, that are not of 
 this fold: them also I must bring, and they shall hear my 
 voice, and there shall be onefold, and one shepherd. Ibid, 
 xvii. 20,21. And not for them only do I pray, but for 
 them also, who through their word shall believe in me: 
 that they all may be one, as thou, Father, in me, and 1 in 
 thee: that they also may be one in us. 
 
 Rom. xv- 5, 6. The God of patience and of comfort 
 grant you to be of one mind, one towards another, according 
 
 * Abdicata qualibet parte catholici dogmatis, alia quoque atauc 
 item alia, ac deinceps alia et alia, jam quasi ex more et lictio, abdi* 
 cabuntur. 
 
( 32 ) 
 
 to Jesus Christ : that with one mind, and with one mouth, 
 you may glorify God, and the Father of our Lord Jesus 
 Christ* Ibid. xvi. 17, Now, I beseech you, brethren, to 
 mark them, who cause dissentions, and offences contrary 
 to the doctrine, which you hate learned, and to avoid 
 them* 
 
 1 Cor. i. 10. Now, I beseech you, brethren — that 
 you all speak the same thing, and that there be no schisms 
 among you / but that you be perfect in the same mind) 
 and in the same judgment* 
 
 Ephes. iv. 3, 4, 5, 6. Careful to keep the unity of the 
 spirit in the bond of peace, one body, and one sjirit; as 
 you are called in one hope of your calling. One Lord 9 
 one faith, one baptism. One God and Father of all, who 
 is above all, and through all, and in us all. 
 
 Phil. iii. 15. 16. Let us, therefore, as many as are 
 perfect, be thus minded. — Nevertheless, whereunto we are 
 already arrived, that we be of the same mind', let us also 
 continue in the same rule. 
 
 Titus iii. 10. A man that is a heretic, after the first 
 and second admonition, avoid: knowing, that he that is 
 such an one, is subverted, and sinneth, being condemned by 
 his own judgment. 
 
 FATHERS. 
 
 Cent. I. 
 
 &. Ignatius,* O. C. Having recommended, a* 
 
 * He was bishop of Antioch, the second from S. Peter; and 
 having governed that church about 40 yeais, suffered martyrdom 
 
( 33 ) 
 
 he does in all his epistles, concord among themselves, 
 and submission to superiors, he says to the people of 
 Magnesia: "Avoiding heterodox opinions*, and useless 
 fables — labour to be strengthened in the doctrines of the 
 Lord and of the apostles, in order that you prosper in 
 all things, in body and spirit, in faith and charily—, 
 together with your respectable bishop, the united col- 
 lege of priests, and the holy deacons. Be submissive to 
 the bishop and to one another, as Jesus Christ, according to 
 the flesh, was to his father, and the apostles to Christ, and 
 to the father and the holy Spirit — that your union be in 
 body and spirit." — Ep. adMagncsios: Inter PP. Apost, 
 T.2.p.2l. Ed. Amsterdam?, 1724. 
 
 16 I conjure you to use only Christian food, and to re- 
 frain from foreign weed, which is heresy t. — Guard your- 
 selves from such, which you will do, if you be not puffed 
 up, but remain inseparably united to Jesus Christ, and 
 your bishop + and the ordinances of the apostles. He who 
 is within the altar is clean ; but he who is without, that is, 
 without the bishop, and the priests, and the deacons, is not 
 clean." Ep. ad Trallianos: p. 23. — The same love of 
 unity, and the greatest horror of schism he often repeats : 
 " He who corrupts the faith of God, for which Christ suf- 
 fered, the same, being defiled, shall go into unquenchable 
 
 at Rome, by the command of the emperor Trajan, in the begin- 
 ning of the second century, leaving behind him seven epistles, ad- 
 dressed to different churches, and acknowledged to be genuine. 
 He had been the disciple of S. John ; and his letters breathe the 
 whole spirit of that apostle. 
 
 * (xn irhxiacfe reus ET£go$o£icu;. 
 
 + ring Ictiv uteris. 
 
 J axup<TTM$ T8 £7ri<rxo7rx. 
 
( 34 ) 
 
 fire*, as shall he who heareth him." — Ep. ad Ephts. p. 
 15. — " As children of light and truth, avoid the division of 
 unity, and the bad doctrines of heretics t — Where the shep- 
 herd is, do you, like sheep, follow." Ep. ad Philad. 
 — p» 31. 
 
 S. Clement,% L. C. u Why are there conten- 
 tions, and schisms among you ? Have we not one God, 
 and one Christ? and one spirit, and one calling- in Christ? 
 Why do wc divide, and sever the members of Christ, and 
 raise sedition against the body? Your schism perverts 
 many: it has cast many into dejection ; many it has caused 
 to doubt, and afflicted us all. Notwithstanding this, you 
 desist not " — Ep. 1 ad Cor, c. 46. Inter. PP. Aposl, T.U 
 p. 174. Edit. Amstelasdami, 1724. 
 
 Cent. II. 
 
 HegesippilS,§ G. C. Eusebius says of him: 
 tc In the books which have come down to us, he relates 
 
 * si; ro irvf ro atrfeo-Tov x a ?w £l — 
 
 + <Peuy£T£ TOV fJLEglCTfAOV KM T«J KOKohdctirKJlhlCi;. 
 
 X S. Clement, the disciple and coadjutor of the Apostles, as 
 he is stiled by S. Paul to the Philippians (iv. 3.), was the third 
 bishop of Rome ; if not, the immediate successor of S. Peter. The 
 only work, which remains, that is certainly genuine, is an epistle 
 to the Corinthians, written in Greek, in which he exhorts them to 
 preserve the unity of the spirit in the bond of peace. It was 
 always ranked next to the apostolic writings, and read after them 
 in many churches. S. Clement died, or suftered martyrdom, at 
 the close of the first century; and his testimony ought to have 
 preceded that of S. Ignatius, yet the latter had been sitting full 
 twenty years on the chair of Antioch, when S. Clement was placed 
 on that of Rome. 
 
 $ He was a native of Palestinei and belonged to the church 
 
( 35 ) 
 
 of himself, that, as he went to Rome, he visited many 
 bisho;;s, and heard from all, one and the same doctrine*. 
 They called the church (he says) a virgin, because as yet 
 she had not beeu corrupted by vain opinions— From the 
 heretics, who then rose, came false Christs, false prophets, 
 and false apostles ; and these, introducing counterfeit doc- 
 trine against God and against his Christ, severed the 
 unity of the church t." — Apud Euseb. Hist. Ecel. L» 
 iv. c. xxii./j. 181. Edit. Cantabrigice, 1720. 
 
 S. Irenceus, L. C. The Church, extended to 
 the boundaries of the earth, received her faith from the 
 apostles, and their disciples. — Having received it, she care- 
 fully retains it, as if dwelling in one house, as possessing 
 />ne seul, and one heart: the same faith she delivers and 
 teaches, with one accord, and as it' gifted with one tongue +: 
 for though in the world there be various modes or speech, 
 the tradition of doctrine is one and the same. In the 
 churches of Germany, in those of Spain and Gaul, in those 
 of the East, of Egypt, and of Africa, and in the middle 
 regions, is the same belief, the same teaching. For as the 
 world is enlightened by one sun, so does the preaching of 
 
 of Jerusalem ; though he resided near twenty years at Rome. 
 S. Jerom says, that he lived near to the apostolic times, and com- 
 piled a history, in five books, of all that had passed from the death 
 of our Saviour to his own days. A few fragments are preserved 
 by Eusebius. He died about the year ISO. 
 
 * Tt\v aurrw %a^a hqlytuv TrapsiKnQe $i$x<7KCihixv-— 
 
 t £{XEfi<rav rriv evcctriv tyis ixnto<nct$. 
 
 + u$ hoc otxov Qutxc-a u$ fxiav ^XW Hai rr i v avrvw l%SJ« 
 xuftiav, km crv(jL<pcQvu$ rauTOL HncucrtrU) km ddawtt km i 7TM^m^^ko'i > 
 
 A)$ iv CTQpa HtHTYlfXeVYI. 
 
 C 2 
 
( 36 ) 
 
 one faith enlighten all men, that are willing to come to the 
 knowledge of truth. Nor, among the pastors of the church, 
 does he that is eloquent, deliver other doctrine — for no 
 one is above his master — nor he that is weak in speech, 
 diminish the truth of tradition. Faith being one, cannot 
 be affected by the powers or the want of utterance*." Ad' 
 versus Hcereses: L. I.e. ii. iii. p* 45, 46. Ed, Oxon. 
 1702. 
 
 iC God placed in his church Apostles, prophets, doc- 
 tors; and the whole operation of the spirit, of which 
 they do not partake, who are not united to the church ; but, 
 by their own bad designs and actions, they deprive them- 
 selves of life. For where the church is, there is the spirit 
 of God; and where this spirit is, there is the church, 
 and all grace : the spirit is truth.' ' Ibid. L. iii. c. xl. p. 
 266. Vide L* iv. c. 62. 
 
 About the time of S. Ircnaeus began the Quartodeci- 
 man dispute. — This question — which regarded the time 
 of celebrating the festival of Easter, and which was finally 
 decided, against the churches of Asia Minor, by the coun- 
 cil of Nice — proved the anxious solicitude of the church to 
 maintain unity in discipline as well as unity in faith. To 
 depart from the Jewish practice, and to avoid some incon- 
 veniences that this practice caused, was an additional mo- 
 tive ; but, uniformity was the leading object, and it was 
 obtained by the decision of the synod* 
 
 Tertullian, L. C- " The Apostles, having re- 
 ceived the promised assistance of the Holy Spirit, first 
 preached the faith in Judca, and planted churches, whence, 
 going into the whole world, they proclaimed the same doc- 
 
 * This passage is preserved in Greek, and, when compared with 
 the Latin, it causes regret, that the whole is not extant in that 
 language. 
 
( 37 ) 
 
 trine to the nations, and founded churches.— Therefore, 
 the so many and so great churches are one, from that one of 
 the apostles, from which are all. And thus all are aposto- 
 lic, while all maintain the same unity.**' De Prcescrip. c« 
 xx. p* 33i. — " There is one faith to the Apostles and to us t, 
 one God, one Christ, one hope, the same sacraments. Let me 
 say it in one word, we are one church. Whatever belongs 
 to any among us, is also our ownj." De virg. velanJ* 
 p. 309. 
 
 S. Clement of Alexandria. G. C- "From 
 
 what has been said, I think it manifest, that there is only 
 one true churchy, which is alone ancient, to which all the 
 just properly belong. — This church, which is one||, is 
 formed into one nature, which unity it is the endeavour of 
 heretics to sever into many. Therefore we say, that the 
 ancient and Catholic Church alone is one in essence, in 
 opinion, in origin, and in excellence, one in faith H. — Of 
 this church, the eminence, as well as the principle of its 
 construction, arises from unity**; by this surpassing all 
 
 * Itaquetotac tantce ecclesice, una est ilia ab apostolis prima , 
 ex qua omnes. Sic omnes primas, et omnes apostolicx, dam unam 
 omnes probant unitatem. 
 
 f Una nobis et illisjides. 
 
 X Una ecclesia sumus. Ita nostrum est, quodcunque nostrorum est. 
 
 § (juccv hvat ty\v dhnQn iiotM(rtav.— 
 
 5 Kara snivoiav //.ovw iivai qa^iv rm a^xMctv kou xaQotutw 
 
 batiwiav, hi ivorrrra 7ri<7TEu$. 
 
 ** n Hoxn Ty$ EKK>wta$ — xara tyiv (Aovafa £<ttiv. 
 
 c 3 
 
( 38 ) 
 
 other things, and knowing nothing like or equal to itself. — 
 The doctrine of all the Apostles was one; as was one all 
 that they delivered,"— Slrom. L. vii. n. 17. p> 899, 900. 
 He elsewhere defines the church to be " a people collected 
 into one faith * from the Jews and Gentiles " — and after- 
 wards adds : " Thus they both arrive at the unity of 
 faith i."--Ibid. L. vi. p. 736, 793. 
 
 Cent. III. 
 
 Origen, G. C. <; As they shall not possess the 
 kingdom of God, who have been defiled by fornication, 
 other impurities and the wor.-hip of idols; so neither shall 
 110^^8+.' ' — Horn, inep' ad Tit. apud Pamphylum ApoL 
 T. 1. p. 481. Edit. Genebrardi. — "Should any one be 
 found, not hastening, not betaking himself to the walled 
 cities, that is, shall not have entered into the churches of 
 God, but have remained without, he shall perish in the 
 hands of the enemy." Horn. v. in Jerem. T. iii. p. 
 161. — Edit. Paris 1733. — " Let no one persuade, no one 
 deceive himself: out of this house, that is, out of the 
 Church, is no salvation §. He that shall go out, becomes 
 guilty of his own death." Horn. iv. in Jpsue. T. ii. 
 p. 404. 
 
 S. Cyprian, L. C» "The church is one||, wide- 
 ly extended by its fecundity : as there are many rays of 
 
 * SIS TW fjLlUV TTKTTIV ffUVayOfA£VO$ >&0$. 
 
 t Stws ay/pa ei$ jr\v homra tuj ttio-tms HaravTcaartv. 
 
 % Ita et hi qui in hizrcsim declzna-verunt.— 
 
 § Extra Eccltsiam nemo sakatur,-- 
 
 |) Ecctaia una est. 
 
( S9 ) 
 
 light, but one sun ; many branches of a tree, but one root 
 deeply fixed ; many streams of water, but one source. Take 
 a ray from the sun ; the unity of light allows not divi- 
 sion : break a branch from the tree, the branch cannot ger- 
 minate : cut off the stream from its source; the stream 
 dries up. So the church— sends forth her rays over the 
 whole earih : yet is the light one — and its unity is undi- 
 vided*." De Unitate Ecclesice, p. WS. Ed. Oxon. 1682. 
 
 " He th t does not hold this unity of the church, can he 
 think that he holds the faith ? he that opposes and withstands 
 the church, can he trust that he is in the churcli ? When the 
 blessed Paul teaches the same tiling and shews the sacred 
 character of unity, saying, (Ephes. iv. 4, 5, 6.) one 
 body and one spirit, 8fc. which unity, it is our duty firmly 
 to hold and to vindicate t." Ibid, 
 
 Whoever, separated from the church, is joined to an 
 adultress, is cut off from the promises of the church. Who 
 deserts the church of Christ, obtains not the rewards of 
 Christ. He is an alien, he is profane, he is an enemy. 
 He cannot have God for a father, who has not the church 
 for his mother. If excluded from the ark of Noah, any one 
 might have escaped ; so may he if out of the church J. 
 The Lord admonishes and says : He that is not with me 
 is against me. (Mat. xii. 30.) Who violates the peace of 
 Christ and concord, is against him. The Lord says : land 
 the Father are one, (John x. SO.) And again, of the 
 Father, Son, and Holy Ghost it is written; And these three 
 are one, (1 John v. 7.) Whoholds not this unity, holds not 
 
 • Unum lumen est, quod ubique diffunditur, nee unitas corporis 
 separator. 
 
 f Hanc Ecclesia unitatem qui non tenet, tenere sejidem credit ? qui 
 
 Ecclesice renititur et resistit, in Ecclesia se esse conjidit ? Quam 
 
 unitatem firmiter tenere, et vindicare debemus, 
 
 % Si potuit evadere quisquam qui extra arcam Noefuit, et qui 
 extra Ecclesiamf oris fuer it, evadet, 
 
 c 4 
 
( 40 ) 
 
 the law of God, nor the faith of the Father and the Son, 
 nor the truth that is to salvation *." Ibid. p. 109. 
 
 Having, after this, shewn, that by the seamless garment 
 of Christ, was represented the unity of the church, S. Cyprian 
 adds : " Who is so wicked and perfidious, who so trans- 
 ported by the rage of discord, as to think, that the unity of 
 God, the vesture of the Lord, the church of Christ, may 
 be severed? Christ tells us in his gospel: There-shall be 
 onejlock and one shepherd. (John x. 16.) Does any one 
 then imagine, that in the same place, may be many shep- 
 herds, and many flocks +? The apostle also, urging the 
 same unity, entreats and admonishes, saying : ( 1 Cor. i. 10.> 
 Now I beseech you, brethren, by the name of the Lord 
 Jesus Christ, that you all speak the same thing, and that 
 there be no schisms among yow yi Ibid. p. 110. 
 
 " God is one, and Christ is one, and his Church is one, 
 and faith is one, and his people, connected by one solid 
 bond, is one. Unity cannot be severed +; nor the one body, 
 by laceration, be divided. Whatever is separated from 
 the stock, cannot live ; cannot breathe apart : it loses the 
 substance of life." Ibid. p. 119. 
 
 S. Dionysius of Alexandria^ G. C. 
 
 Writing to Novatian, the schismatic, he says: " You 
 
 * Hanc unitatem qui non tenet, Dei legem non tenet ; veritatem 
 non tenet ad salutem. 
 
 f Et esse posse uno in loco aliquis existimat aut multos pastores, 
 aut plures greges f 
 
 + Et una ecclesia ejus et fides una, etplebs in solidam corporis unita- 
 tem copulata. Scindi unitas non potest. The whole treatise might 
 be cited, which, in every line, expresses a horror of schism, and a 
 love of unity and concord. 
 
 § He was catechist of the same church of Alexandria, as 
 
( 41 ) 
 
 ought rather to have suffered all things, than have raised a 
 sell ism in the church. To die in defence of its unity 
 would be as glorious, as laying down one's life rather than 
 sacrifice to idols ; and, in my opinion, more glorious;* be- 
 cause here the safety of the whole church is consulted.— -If 
 you bring your brethren to union, this will overbalance 
 your fault, which will be forgotten, and you will receive 
 commendation. If you cannot gain others, at least save 
 your own soul." Apud. Euseb* Hist. EccU Z». vi. c. 45. 
 p. 318. Cantabrigice 1720. 
 
 Cent. IV. 
 
 LactantiuSy L. C. " The Catholic Church 
 alone retains the true worship. (See the passage at p. 
 17.) 
 
 S. Alexander, Patriarch of Alexan- 
 dria,^ G. C* He writes to his u fellow-ministers of 
 the Catholic Church :"— " As the body of the Catholic 
 
 S. Clement had been, and succeeded to the see about 247- He is 
 spoken of by the early ecclesiastical writers, as highly illustrious 
 for his learning, and the zeal with which he defended the Catho- 
 lic cause. Of his works, however, which were numerous, enough 
 only remaihs, chiefly in fragments, to make us regret their loss. 
 He died about the year 264. 
 
 * e$ei ?rav onxv TraQeiv, vtte^ ru (j.n tiieutofyau tw ixxXmtav th 
 6ex, km w &k afrolioTifx Ty$ evekev ts fin cx^ai (laviv^ia^ hoit's/ie 
 
 $E HOCl fl£l£uV. 
 
 t He succeeded Achillas in 321, if not in 315. He vigorously 
 opposed the heresy of Arius from its birth, and excommunicated 
 its author, and his abettors. He assisted at the council of Nice 
 in 325, and died in the same vear. 
 
( 42 > 
 
 Church is one*, and the Scriptures command, that we main- 
 tain i he bond of peace and concord, it is proper, that, in re- 
 gard to all things that are done among us, we should con- 
 dole, or rejoice with one another." Apud Socrat* JL. 1. c. 
 vi. p. 10. Edit. Cantab. 1720. Speaking of the Arians, 
 he says : " That seamless garment, which the murderers of 
 Christ would not divide, these men have dared to rip asun- 
 der, t" Apud. Theodortt. L.l.c. iv. p. 9. Edit. Cantab. 
 1720. 
 
 Council ofNice.% G. C. " But as to those per- 
 sons who — are found not to have declined to any schism, 
 and to have kept themselves uncontaminated within the 
 Catholic and Apostolic Church, they have a right to or- 
 dain," &c. Gen. Cone. T. ii. p. 250. Edit. Paris, 
 1671. 
 
 Constantine the Great, who himself had called 
 the bishops together at Nice in Bithynia, in a letter to 
 the bishops who were not present at the council, says: 
 u What I chiefly proposed to myself was, that one belief, 
 sincere affection, and uniformity of worship towards the 
 Almighty Being should be maintained." Ibid. p. 263. 
 — In another letter to the church of Alexandria, where 
 Arius§ had first broached his new doctrines, the same 
 emperor attests, that more than three hundred bishops, 
 who were remarkable for their modesty and learning, pro- 
 
 + rov af fuxTOV x iruvoc ^X l(rai irotyir.trxv, 
 
 X Held in 325, to declare the faith of the church, in oppo- 
 sition to the errors of Arius. About 318 bishops assisted at it, 
 besides priests and deacons. 
 
 § A priest of Alexandria, whose followers were called Arians. 
 
( 4S ) 
 
 claimed, at Nice, with one voice, one and the same faith *; 
 and that Arius alone was found to dissent from it.'* Ibid, 
 p. 62. And yet in a letter to Constantine, this heretic pro- 
 fesses his belief, u in the one Catholic Church of God, 
 reaching from one extremity of the earth to the other." 
 Ibid, p. 464. 
 
 EusebiuSy G. C. Speaking of the deaths of the 
 martyrs of Lyons, he says : " Having loved peace, and re- 
 commended the same to us, they went to God in peace, 
 leaving behind them, not grief to their mother, not discord 
 to their brethren, but joy, and peace, and concord, and 
 char ty to all." Hist. Eccl. L. v. c. 1 1, p. 212. Edit. Cantab. 
 1720. — " Then are his garments divided, and lots cast for 
 his coat, when each one corrupts and tears the beauty of his 
 word, that is, the expressions of the Holy Scriptures, and 
 entertains such opinions as are usually advanced by he* 
 retics." Demon. Evang. L. x. p. 506. Paris. 1628. 
 
 S. Athanasius, G. C. " The Gentiles, who 
 disagree among themselves, are deprived of the true doc- 
 trine. But the saints, and they, who are the preachers of 
 truth, are unanimous. They lived, indeed, at different 
 times ; but the object of all was the same ; for they were 
 the prophets of the one God, and they announced, witli one 
 consent t, the same word of truth.' ' Ep. de Decret Nicazn. 
 
 S. Hilary, L. C. "Though the church of the 
 world be one; yet each city has its church. It is one in 
 
 * fjLiav fcai rw avrnv wurriv. 
 
( 44 ) 
 
 all*; for though there arc many, it is one in many." Com- 
 ment, in Psal. xiv, p. 62. " Since the church founded by 
 Christ, and strengthened by the Apostles, is onet, from 
 which error has madly cut itself off ; and it cannot be de- 
 nied, that the separation has arisen from a sinister under- 
 standing, while, what is read, is made subservient to the 
 apprehension, and not this to the words : still a general 
 opposition every where prevails. Wherefore, all heretics 
 advance against the church ; but while they oppose each 
 other, their gain is nothing. It is the Church that triumphs 
 over all — their mutual opposition strengthens our faith. +" 
 De Trin. L. vii. p. 917.— " As their mind and heart were 
 one, I ask, did this arise from unity of belief? Truly. 
 Again I ask; is faith necessarily one? It is §; the Apostle 
 teaching, (Ephes. iv.) one faith, one Lord, one baptism^ 
 one hope, and one God." Ibid. L. viii.^. 951. 
 
 Lucifer, bishop of Cagliari,\\ L. C- He 
 
 states that Arius and other heretics, who had preceded him, 
 were cut off from the church, " because they left the failh, 
 which the patriarchs, prophets, apostles, and martyrs had 
 maintained;" and then adds: " How can we Christians 
 acquiesce with you, and desert what the apostles deli- 
 vered ?" — Again afterwards: M From you, not believing, 
 
 • Una in omnibus est. 
 
 f Cum ecclesia una omnium sit. 
 
 \ Fidem nostram f dum sibi adversantur, affirmant. 
 
 § Utrum fides una, anne altera sit f Una certe. 
 
 || He flourished about the middle of the fourth century, and was 
 one of the most zealous defenders of S. Athanasius. He died in 
 371. 
 
( 45 ) 
 
 as the people of God believe; not teaching, as the apostles 
 of Christ taught; not submitting to the sound words of the 
 Lord, we have judged it proper to separate ourselves." 
 Throughout the whole book he inveighs, with great vehe- 
 mence, against heresy. Ad Constantium Imp. L. un. Bibl. 
 PP. T. iv. p. 222, 224, 225. 
 
 S. Hasil, G. C. " We, indeed, ourselves are of 
 little value ; but, by the grace of God, we remain ever the 
 same, unaffected by the common changes of things. Our 
 belief is not one at Seleucia, and another at Constantinople; 
 one at Lampsacus, and another at Rome ; and so different 
 from what it was in former times, but always one and the 
 lame*." Ep. 251. ad Ercesinos. T. iii. p. 386. Edit. 
 Bened. Parisiis, 1721. — "As many as hope in Christ, are one 
 people, and they, who are of Christ, form one church t , though 
 it be named in many places." Ep. 161. ad Amphil T. iii. 
 p. 252. — a It is more just to judge of our concerns, not from 
 this or that man,who walk not in truth ; but from the number 
 of bishops, who, in all regions, are united to us. Let the ci- 
 ties of Asia— the sound part of Egypt, and of Syria, be in- 
 terrogated. These by letter communicate with us, and we 
 with them. From these you may learn, that we are all 
 unanimous; all think the same thing J. Wherefore, he, 
 who declines our communion, may be considered by you, 
 as separated from the universal church. — It is better we 
 should lose our lives, and that the churches should remain 
 unanimous^, than that, on account of our childish feuds, 
 
 * ateu fjua kai r\ aum aet. 
 
 t h^ %ao^ m - . .Hcct fjua sKx\rma. 
 
 J in a-ufi^uxoi 7ravTE$ h/xEVy to Iv <pfovxvTE$. 
 
 § t«j h sHHhrmas bfAovoEiv tt(>os attorns* 
 
( 46 ) 
 
 the faithful should be so much injured." — Ep. 204. ad 
 Neocces. T, iii. p. 307. 
 
 S. Cyril of Jerusalem, G. C. "Uphold the 
 
 faith, and that faith alone, which is now delivered to thee 
 by the church *, confirmed, as it is, by all the Scriptures," 
 Cat. v, n. 7. p. 75. " We declare the ways of error, 
 that we may proceed on one royal roadt. M Cat xvi. n 5. 
 p. 226. 4( As far as our time of instruction would allow, we 
 have spoken to you of that holy and apostolic faitn ; which 
 was delivered to you." Cat. xviii. n. 14. p. 274. 
 
 S. Ephrem of Edessa. G. C. " Blessed is 
 
 the man, who has chosen the Catholic Church. — They shall 
 be deemed deserving of punishment, who think of sowing 
 the seeds of separation in the breasts of men. — Quit not 
 then this Catholic faith, nor fall from it, should any question 
 or schism ari&e.J" In Testam, T. iii. p,296. Edit. Vo>sii. 
 — " The assembly of the good detests those appellations, 
 which are derived from men : wherefore the Sabellians and 
 Arians, and other sectaries, displeased with the names which 
 their respective authors have given to them, craftily aim 
 to decorate themselves with the name of our church, and to 
 please her. They are aware, who they are whom she 
 
 * /U0V»V TYiV V7T0 TMJ EHX*Wta$ vrOfa&ifropmV '. 
 
 t Iva piav c3bv fteurihixrw odevuo-fuv. 
 
 J t>i$ Ha6o7\a (An ekcttute mo-reus — jtojfe TragagfunTe a^auTn^ Iv 
 rm ho-ray/xa) — Edit Oxford, 1700. p. 373, 374-. I quote the 
 the Greek translation of S. Ephrem, hecause it was made during 
 his life, and is probably that, which S. Jerom says, was publicly 
 read in churches; and therefore may be deemed of almost equal 
 authority with the original. 
 
{ 47 ) 
 
 loves, and that she rests wholly on Christ. — Have they not 
 read, how the Apostle blamed those, who said they were the 
 followers of Paul, or of Apollos, or of Cephas ? But a 
 more bitter cause of grief has assailed us, since some of our 
 own standing have given their names to their followers.— 
 Blessed be that name wherein we were called Consider, 
 therefore, on which side is the doctrine of the Apostles, 
 They gave no names ; and where it is done, there is a de- 
 parture from their rule. On the other hand, we declare, 
 that, truth will be found with those, who are known by the 
 name of Christ alone." Serm. xxiv. Adv. H ceres, p. 493. 
 T. iv. Edit. Quirbii. 
 
 S. Pacianus*, L. C. " The Church is the 
 body of Christ, (Col. i. 24.) the body, not a member. 
 The body from many parts, and many members, formed 
 into one, as the Apostle says (1 Cor. 12, 14.) for the 
 body is not one member, but many. The Church, there- 
 fore, is the complete body, the entire body, now diffused 
 through the whole world. As a city, I say, whose parts 
 are united into one ; not, as you Novatians are, a small, but 
 insolent portion, a collection of mushrooms, disjoined from 
 the body.— The church is without spot, or wrinkle, that is, 
 not deformed by heresies. It is the heretic that cu(s, and 
 disfigures, and rumples the garment of Christ, that is, his 
 church."^ Ep. iii. ad. Sympron. Bibl. Max. Patrum, 
 T. iv. p. 310. Lugduni, 1677. 
 
 * He was bishop of Barcelona in Spain, and died about the 
 year 380, leaving some tracts, principally against the Novatian 
 heretics, who denied to the church the power of forgiving sins, 
 and of receiving sinners, who had fallen during persecution, how- 
 ever penitent they might be. S. Jerom says of him, that he was 
 famous for the purity of his manners, and the eloquence of his 
 discourses. 
 
 f Hareses non habeas. Hareticus vesteai Domini ', Eccksiam 
 Christi, scindit, intcrcipit, vitiat, irruaat. 
 
( 48 ) 
 Council of Constantinople, G. C* In 
 
 this century, in the year 381, was celebrated at Con- 
 stantinople, the second general council, the object of which 
 meeting was, to confirm what had previously been done at 
 Nice, in 325, and to condemn the error of Macedonius, who 
 had denied the divinity of the Holy Ghost. To the creed 
 of Nice they added some clauses, among which is that: 
 « f And one holy Catholic and Apostolic church. " This 
 was the declared faith of the 150 bishops th.^re assembled ; 
 and though they were all of the Greek church, yet was 
 their creed received in the west ; and it continues, to this 
 day, to be recited in all churches, under the name of the 
 Nicene creed. The fathers, in giving an account of their 
 proceedings to the western church, conclude in these words : 
 ic The doctrine of faith being thus established by common 
 consent, and Christian charity ruling within us, let us hence 
 cease to say, what was censured by the Apostle (K Cor, 
 i. Y2.)i I am of Paul, and I am of Jpollos, and J of Ce- 
 phas; and having shewn, that we are all of Christ, who 
 in us is not divided, we shall preserve inviolate, by the 
 grace of God, the body of the church*, and stand with 
 confidence before the tribunal of the Lord." Ep. ad Da- 
 masum. Cone. Gen. T. 2. p. 965. Ed. Lutetioz Pari riorum 
 1671. 
 
 S. Optatus of Milevis^ L. C. "The 
 
 church is one,^*' he says to Parmenianus, the schismatical 
 
 t Milevis was a city of Africa, of which S. Optatus wa» 
 bishop, about the middle of the fourth century. The work I 
 quote was written against the Donatists, in 7 books, addressed to 
 Parmenianus, a bishop of that sect It abounds with innumerable 
 passages in favour of the unity and other marks of the true church. 
 
 I Ecclcsia una est. 
 
( 49 ) 
 
 bishop, to whotn he writes, tc which Jesus Christ calls his 
 dove, his spouse; and this one church cannot be among all 
 heretics and schismatics.* It 'must then be in one place; 
 and this, you pretend, is, where you would have it to be, 
 that is, in one corner of Africa ; not with us, who occupy the 
 remaining portion ; nor, if we pass over all the regions of 
 the earth, can the church, it seems, be found, but where 
 you arc. Then, where is the propriety of the word Catho- 
 lic, which has been given to the Church? And if it must be 
 confined to your narrow limits ; if you exclude all nations 
 from it ; where is the truth of the promise made to Christ 
 in the psalm: (Ps. ii.) / will give thee the nations for 
 thine inheritance, and the uttermost parts of the earth for 
 thy possession? Allow the Son to enjoy his inheritance : allow 
 the Father to fulfd his promise. — Why will you piit 
 boundaries ; lay down limits i< — You cannot deny, that 
 S. Peter, the chief of the apostles, established an episcopal 
 chair at Rome : this chair was one, that all others might 
 preserve unity, by the union which they had with it : so, 
 that whoever set up a chair against it, should be a schism- 
 atic, and an offender. t It was in this one chair, which 
 is the first mark of the church, that S. Peter sat." De 
 Schism. Donat. L. ii. p. 25, 26, 27. Edit. Paris. 1700. 
 
 S. A.mbroseiyX L. C* Commenting on the words 
 
 * Apud omnes liareticos et schismatic^ esse mm potest. 
 
 f Utjam schismaticus, et peccator esset, qui contra singularefn 
 cutkedram alteram collocareL 
 
 \ He died in the year 396, having held the see of Milan 
 twenty years, with great profit to the church ; edified by his exalted 
 virtues the western provinces, and instructed them by his writings. 
 These are numerous, comprising, CQ?nmentaries,on many parts of 
 Scripture, and moral Treatises. 
 
( 50 ) 
 
 of the Apostle to the Ephesians, c. iv. v. 4. One body and 
 one spirit, as you are called in one hope of your calling 9 
 he says : "To promote peace and concord, Paul added this ; 
 that, as the church is one body, so the people should culti- 
 vate union ; for the object of our belief is one : One Lord 9 
 one faith, one baptism, one God and father of all. Again he 
 commends unity, that, as we are called to unity, we should 
 dissent in nothing.* For if there be ono Lord, that is, 
 one Christ ; one faith, and one baptism, one God and father 
 of all — the mind also should be one, and the heart of the 
 people one +, since all the things that he enumerates, are 
 instances of unity ; for they agree in all things." Com. in 
 c* iv. ep, adEphes.% T. iii. p. 503. Edit. Paris. 1614. 
 
 In a discourse on the death of his brother Satyrus, 
 having related his escape from a storm, and ihe anxious 
 desire he felt to return solemn thanks to God, S. Ambrose 
 adds : a When he got to land, he sent for the bishop of 
 the place ; but aware, that true faith alone was acceptable 
 to heaven, he enquired of him, was he in communion with 
 the Catholic bishops, that is, with the Roman bishop?^ for 
 the country, he knew, was infected with schism. The 
 bishop, al the time, had withdrawn himself from our 
 communion, and though he was in banishment for his 
 faith, yet in schism there could be no true faith. || He 
 
 * Unitatem commendat, ut in nullo dissenliamus. 
 f Unus debet esse et animus et cor poptdi. 
 
 X This commentary on the epistles of S. Paul, though pub- 
 lished among the works of S. Ambrose, is generally believed not 
 to have been written by him, but by his contemporary Ililarius, a 
 Roman deacon. 
 
 § Utrumnam cum Episcopis Catholicism hoc est cum Roman* ec- 
 'tksia convenirct. 
 
 H j\un putaiitfidem esse in schismate; 
 

 ( 51 ) 
 
 had faith towards God, but not towards the Church, whose 
 members he permitted to be torn asunder. For since 
 Christ died for the church and the church is the body of 
 Christ, they, by whom his passion is made void, and his 
 body is torn asunder, cannot hold his faith. How desirous 
 soever, therefore, my brother might be to express publicly 
 his gratitude, he chose to defer it ; because he knew, that 
 true faith was necessary for its due accomplishment." — De 
 Obitu fratris Sati/ri ; T. iv. p. 316. — I have mentioned 
 this fact, because it shews, more than any reasoning on the 
 subject of union could do, how great was the horror then 
 entertained of schism, or of departing from the faith of the 
 church. 
 
 S. EpiphanhlSf G. C- " For tlie church, 
 taking her origin from one faith, and established by the 
 Divine Spirit, is the only child of her mother.* They that 
 have come out after hi r, or even before her, are called har- 
 lots : which, though they be not quite cut off from her 
 inheritance, yet they have no dowry from Christ ; no in- 
 fluence from the Holy Ghost. There remains only one, 
 namely, the holy Catholic church, t which is truly called the 
 Christian religion. — To this church, all thi*y, who, at any 
 time, pleased God, have given their faith.'' — In exposit. 
 jideu Ad calcem L. adv. liter. T. i. p. 1083. 
 
 S. Jerom, L. C. " I know, that the Church is 
 founded upon Peter, that is, on a rock. Whoever eateth 
 the Iamb out of that house, is a profane man. Who- 
 
 * ixxxwix iemv ano fua$ marsus yeysvQfxtvn. /ju» tv pew xai fiia 
 rri yeysmxv 1 ?* 
 
 D 3 
 
( 52 ) 
 
 ever is not in the ark, shall perish by the flood*." Ep. 
 lvii. ad Dam. T. 1. p. 604. — <c I cease not to proclaim : 
 he is mine, who remains united to the chair of Peter. " Ibid. 
 Ep. Iviii. p. 608. — " The assembly of the one church has 
 but one faith, nor is she defiled by a variety of doctrines, 
 nor rent asunder by heresies :+ she remains a virgin." Adv. 
 Jovinian. L. 2. T. I. p. 536. 
 
 S. John Chrysostom, G. C. Speaking of the 
 church, so called by S, Paul, he observes : " The Apostle 
 calls it the Church of God, shewing that it ought to be 
 united. For if it be of God, united it is, and is one; is 
 one, not in Corinth only, but in all parts of the earth. 
 The name of church is not a name of separation, but of 
 union and concord. $" Horn. 1. in 1. Ep. ad Corinth. T. 
 x. p. 6. Edit. Paris. 1636. — Cl If it was not allowed (to 
 the Corinthians) to call themselves by the names of Paul, 
 and Apollos, and Cephas, much less can it be allowed on 
 less occasions. If it did not become their master, and the 
 prince of the apostles, and the instructor of so many people, 
 to give their names to their followers, much less does it 
 become those, who are nothing." J bid. Horn. iii. p. 20.— 
 " The Apostle says: Until we all meet into the unit y of 
 faiths that is, till we shew, that we have one belief. For 
 that finally constitutes unity of faith, when we are all one, 
 and we all acknowledge the same — 1 therefore solemnly de- 
 clare, that to disunite the church, is as great a crime as 
 
 * Profanus est—pcribit regjiante diluvio. 
 
 t Unam habet fidem ; nee constupratur dogmatum varietatc ; nee 
 hecresibus scinditnr. 
 
 J kvciirai, xai fxia £<ttiv, lac iv KogivQu fxovov, aXta xai iv Tracy 
 tyi 6(xn(X£W. to yctf Tvs ExxXncnaj 6vofMt t h XU°W*) a\fcc iv««a; 
 uai ffunQuvias mtiv cvofia. 
 
( 53 ) 
 
 heresy,* — The church is our paternal dwelling. It is one 
 body, and one spirit." Horn* xi. in c. 4. ad Eph. T. x« 
 p. 957, 962, 963. 
 
 Cent. V. 
 
 S. AugUStin, L, C. No one has written so 
 much as this learned Father, in support of the Unity of the 
 Church, particularly in his works against the Donatists. 
 They had separated themselves, under weak pretences, 
 from the general communion, and continued to disturb 
 the peace of the faithful ; insolently maintaining, that, by 
 opposing them, all the churches of the earth had fallen 
 into error, and that the true faith was now only among the 
 followers of Donatus ; cooped up as they were in a corner of 
 Africa. This schism, as we have seen, was combated by 
 S. Optatus of Milevis ; and S. AUgustin now opposed their 
 vain pretensions with fresh powers of. argument ; shewing, 
 that, agreeably to the predictions of the ancient prophets, 
 and the positive declarations of Christ, his church must 
 ever be an extended society; composed indeed of good and 
 bad livers, but united in the bonds of one faith and one 
 communion; that to this church had always been given the 
 name of Catholic, which could not, in any sense, be ap- 
 plied to the Donatists ; and, that, under any pretence, 
 to separate from that church, must be deemed the crime 
 of schism. He introduces the church thus addressing 
 them: "My children, why do you complain of your 
 mother ? I wish to hear, why you have deserted me ? You 
 
 * T8 £1$ aif£(TlV WKHTW TO TrjV SHK^WtClV C^KTai UK fitaJTTW 
 £CTJ HOOtQV, 
 
 D 3 
 
( 54 ) 
 
 accuse your brethren, and I am lacerated by you. When 
 the gentiles persecuted me, I suffered much. Many left 
 me ; but they left me through fear. You no one forced 
 thus to rebel against me. You say, that you are with me ; 
 but you know, that it is false. I am called Catholic ; you 
 are with Donatus.*" Contra part. Donati T. vii. p. 5. Ed. 
 Paris, an. 1614. 
 
 * c If it be asked, who possess the virtue of the love of 
 God, it will be found, that they only have it who adhere to 
 unity. As we are seeking the church of Christ, let us 
 listen to him, who redeemed her with his blood, and who 
 said to the apostles, (Actsi. 8.) you shall be witnesses to 
 me in Jerusalem, and in alljudoza, and Samaria, and even 
 to the uttermost part of the earth. He that does not com- 
 municate with this church, thus diffused, communicates 
 not with him, whose words have been recited. t And 
 where can be greater folly, than to partake of the 
 sacraments of the Lord, and despise his words ? These 
 will say ; In thy name we have eaten and drunk : and they 
 will hear the reply : J know you not. In the sacrament 
 i\icy cat and drink the body and blood of the Lord; and 
 they hold not with his members, spread, as the gospel pro- 
 mises, throughout the world." Contra ep. Petilian. JL* ii. 
 c. 55. Ibid. p. 100. — •* The question between us and the 
 Donatists is, where the church of God is : with us, or with 
 them ? This church is one, denominated by our ancestors 
 Catholic +, to denote, by the very name, that it is every 
 where diffused. The Greek word signifies this. This 
 church is the body of Christ, as the Apostle says, (Co- 
 
 • Diatis meciim tos esse, sed/alsum videtis esse. Ego Catholica 
 dicor, tt xot de Donati parte. 
 
 f Huic ecclesia quisquis non communicat, cut turn communicet tides* 
 % Qua utifue una est, quam majores nostri catholicam nominarunU 
 
( 55 ) 
 
 loss. 1.) whence it is manifest, that he cannot obtain Chris- 
 tian salvation *, who is not among the members of Christ. 
 But these members are associated by the charity of unity, 
 and by the same cohere to the head, which head is Christ." 
 Contra ep. Petition, c. 2. Ibid. p. 141. — He proceeds to 
 shew, at great length, from all the Scriptures, new and old, 
 that the church of all nations, that is, the Catholic Church, 
 one in faith, wherever it was preached, could alone be the 
 church of Christ ; and that the pretended church of Dona- 
 tus, separated from the body, and separated from the 
 head, was schismatical, and in which there was no sal- 
 vation. 
 
 Theodoretrf G. C. " The church, through the 
 whole extent of the earth, is one; wherefore we pray, for 
 the holy and only catholic, and apostolic churchy In the 
 islands, and on the continent, are churches innumerable ; 
 but they all constitute one body, united in the profession 
 
 * Christianam salutem habere non posse. 
 
 t He is best known as the author of the, Ecclesiastical History, 
 which begins, where Eusebius ends, in 322, and comes down to 
 428. Theodoret was bishop of Cyrus, a city of Syria; was con- 
 nected with many of the great men of the age, and with them was 
 involved in various controversies. He found time, however, for 
 study; for few men have written more, and this with so extensive a 
 knowledge of all the subjects which he treats, scriptural, moral 
 and historical ; that it has been said of him, he equally deserved 
 the praise of an able interpreter of Scripture, a profound divine, 
 an acute controvertist, a learned apologist, and an accurate and 
 elegant historian. He died in an advanced age, about the year 
 457, if not much later. 
 
 % vTrtg Uyicni km (Mm xa9o>4KYi$ km a7ro<rrcXj»!$ IxxXwaf • 
 
 D 4 
 
( 56 ) 
 
 of the same belief.*" Inlerp. in Psah 47. T. I. p. 5S0.-r 
 To the church of God, that is at Corinth, 8(c. (1. Cor. 1.) 
 What (he Apostle here mentions, are the remedies of the 
 evil; they serve to unite what was divided. He calls 
 them one church, and the church of God, and adds, in 
 Christ Jesus. He likewise calls them elect, and saints, 
 and he joins them to those, who had believed in every 
 place ; teaching, that not they only should think alike, but 
 all who had received the doctrine of salvation, being one 
 body in Jesus Christ.'* In 1 ep. ad Cor, c. I. T. iii, p. 
 121. 
 
 S. Cyril of Alexandria, G. C i( This is the 
 faith of the Catholic and Apostolic Church, to which all 
 bishops of the eastern and western world give their as- 
 sent." Ep. ad Nest. Cone. Gen. 1\ iii. p. 413. 
 
 SixtUS XZ/.f L. C u Wherefore, since faith, 
 as the apostle says, is one, let us believe what is taught; 
 let us say what should be believed. There is no further 
 room for novelty ; because nothing must be added to anti- 
 quity. + The pure and plain belief of our ancestors must be 
 troubled by no base admixture."' Ep. ad Joan. Antioch. 
 Cone. Gen. T. iii. p. 1262. 
 
 S. Leo,§ L. C* " Entire faith, true faith is a 
 
 * hi fjuxv nam 7ra<rat rtXttri ry cvfttpuvta rcov ahyQoov hvufswat 
 
 t He succeeded S. Celestin I. in the chair of S. Fcter, in 432, 
 and died in 430, or 440. 
 
 J Nihil ultra Liceat novitati % quia nihil adjici convenit vctustati. 
 
 § His exalted qualities and signal government of the church ; 
 acquired for him the appellation of, Great; while the works which 
 
( 57 ) 
 
 great defence, in which nothing can be added, nothing 
 taken away; for unless faith be one, it is not faith*; the 
 Apostle declaring, One Lord, one faith, one baptism, 
 (Ephes. iv. 5.) To this unity, my brethren, adhere with 
 unshaken minds. t" Serm. iv. in Nativ. p. 156. Edit. 
 QuesneL Paris, 1575. 
 
 Council of Chalcedony G. C "Our Lord, 
 
 and Saviour, Jesus Christ, confirming the faith of his (Jis- 
 ciples, said : Peace I leave with you ; my peace I give to 
 you (John xiv. 27.): that no one differ from his neighbour 
 in religious principles,^ but that all may conspire together 
 to announce the truth." Act. v. Cone. Gen. T. iv. p. 
 561. 
 
 The Church always visible. 
 
 Ike Visibility of the Church follows so evidently from 
 the promises of Christ ; from the commission of the Apostles 
 to " teach alt nations ;" and from the essential character of a 
 divine establishment, which al! are bound to embrace; that 
 little nee J be said. An invisible Church are words void of 
 meaning. 
 
 he has left, comprising many sermons and letters, prove the solid- 
 ity of his judgment, the extent of his acquirements, and the firm- 
 ness of his courage on many trying occasions. His style is at once 
 elevated, and elegant. He died in 461. 
 
 * Nisi una est, fides non est. 
 f Hide unitati incorcussis mentibus inharete. 
 X This was the fourth general council; and was held in 451, 
 against the Eutychians and Nestorians. 
 
 § «<m {/.yifov* 7T$o$ tov 7Tto<ncv $ia<pwziv & tois doy/Acm TY,$ 
 
( 53 ) 
 
 SCRIPTURE. 
 
 Isaiah* ii. 2. And it shall come to pass, in the last 
 days, that the mountain of the Lord, shall be established 
 on the top of the mountains, and shall be exalted above the 
 hills; and all nations shall flow unto it. 
 
 Danieli ii. 35. And the stone that smote the statue, 
 hecame a great mountain, and filled the whole earth. 
 
 Michah+ iv. 1,2. But in the last days it shall come to 
 pass, that the mountain of the house of the Lord shall be 
 established on the top of the mountains, and it shall be 
 exalted above the hills, and people shall flow unto it. — And 
 many nations shall come and say ; Come, let us go up to 
 the mountain of the Lord, and to the house of the God of 
 Jacob ; and he will teach us his ways, and zee will walk in 
 his paths: for the law shall go forth from Sion and the 
 word of the Lord from Jerusalem. 
 
 Matth. v. 14. You are the light of the world — a ci/jr 
 seated on a mountain cannot be hid. 
 
 * The prophet Isaiah flourished more than half a century, 
 during the reigns of Ozias, Joatham, Achaz, and Ezekiah, kings 
 of Judah; and died about 081 years before the coming of 
 Christ. 
 
 t The prophet Danitl began to prophesy while the Jews were 
 captives in Babylon, 606 years before the Christian sera, and flou- 
 rished for almost 70 years. 
 
 t The prophet Michah, or Micheas was cotemporary witk 
 Isaiah, under Joatham, Achaz and Ezekiah. 
 
( S9 ) 
 
 FATHERS. 
 
 Cent. II. 
 
 S- IrenCBUS, L. C " The heretics, of whom I 
 riave been speaking, came long after those bishops, to 
 whom the apostles committed the care of their churches, 
 and they ran into devious paths, foreign from the truth. 
 But they, who adhered to the church, continued to profess, 
 with all nations, the doctrine, which the Apostles had deli- 
 vered, with one and the same faith, believing in one God, 
 Father, Son, and Holy Ghost; meditating on the same 
 precepts; upholding the same ordinances, expecting the 
 -coming of the Lord, and the salvation of men. The teach- 
 ing of the church is true and stable, shewing to all men the 
 same one path of salvation ; for to her has been committed 
 the light and the wisdom of God. As the wise man says: 
 (Prov.c. 1.) she utterelh her voice in the streets; shecrkth 
 on the highest walls; she speaketh without ceasing in the 
 city gates. Every where the church proclaims the truth ; 
 she is the candlestick with the seven lamps; (Exod. xxv.J 
 bearing the light of Christ.*" Adv, Hccreses, L. v. c. 
 20. p. 430. 
 
 Cent. III. 
 
 &' Cyprian, L. C* "The church, imbrued with 
 
 * Ubique ecclesia pradicat vcritatem : hac est Iwrafiuxo^ luc&tia, 
 Christi bajuluns lumen. 
 
( 60 ) 
 
 the light of the Lord, sends forth her rays over the whole 
 earth; yet is the light one, every where diffused, and its 
 unity undivided : she extends her branches, by the power of 
 her fecundity, into all regions, and her streams are as wide- 
 ly spread : yet the head is one, and the spring is one." De 
 Unit. Eccl.p. 108. 
 
 Cent. IV. 
 
 S. Hilary, L. C. " The light or lamp of 
 Christ is not to be hidden under a bushel, nor concealed by 
 any covering of the synagogue: but hung, as it were, on 
 the wood of the passion, it will give light for ever to those 
 that dwell in the church.* The apostles shone with a 
 like splendour, in order, that, by the admiration of their 
 work, praise might be given to God." Com. in Mat. c. 
 iv. p. 624. 
 
 S. John Chrysoslom, G. C- " Sooner shall 
 the sun be extinguished, than the church be obscured. t" 
 Horn. iv. in c. 6. Isaicc. T. iii. p. 753. 
 
 Cent. V. 
 
 S. AugUStin, L. C. " Good men (still address- 
 ing the Donatists) are every where spread in that city, 
 which cannot be hid, because it is seated on a mountain ; I 
 mean that mountain, whence, as Daniel says, this stone was 
 cut without hands, that filled the whole earth. Through 
 
 * Lumen txUrnum est in Ecclesia habitantibus prccbitura. 
 + iy*oXa>T6f TV tov toov vfiwQnvxi h rr t v ixxxnwav aQavujQrwau 
 
( 61 ) 
 
 all that city, boundless in its extent, the good mourn on 
 account of the iniquities that are in the midst of them. 
 But, for the preservation of unity, there is no security, 
 only from the promises of Christ to his church, which, 
 placed on a mountain, cannot be hidden: therefore, it is 
 necessary, that this church should be visible to all the parts 
 of the world.*" Contra, ep. Parmen* L. iii. c. v. T. vii. 
 p. 30. 31. " When the Holy Spirit came down on the dis- 
 ciples, it denoted, that all nations should believe, and that 
 the gospel should be preached in all tongues, which the 
 psalmist had, long before, predicted, saying (Ps. 18.) : 
 there is no speech nor language where their voice is not 
 heard. And because it signified that the gospel should be 
 everywhere sounded, therefore was it added : their sound 
 hath gone forth into all the earth, and their words unto 
 the ends of the earth. (Ibid.) Hence it is plain, that the 
 true church can be hidden from nonet. And the gospel 
 itself says : (Mat. v. 14,) A city seated on a mountain can* 
 not be hid." Contra ep. PetiL L, ii. c. xXxii. T. vii. p. 
 102. — " I understand, indeed, very little of the Greek lan- 
 guage ; but I can safely say, that the word Catholic, de- 
 rived from it, signifies universal, agreeably to what our Sa- 
 viour said : you shall be witnesses to me in Jerusalem, and 
 in all Judcea, and Samaria, and even to the uttermost parts 
 of the earth. (Acts i. 8.) Hence is this church Catholic. 
 But, you Donatists, with your eyes shut, run so blindly 
 against the mountain, which, as the prophet Daniel says, 
 hath filled the whole earth, as to assert, that we are a 
 party ; that we belong not to the whole ; while our commu- 
 nion is diffused through all nations." Jbid. c. xxxviii. p. 
 105. — u May God withdraw thee from the side of Donatus, 
 
 * Ideo necesse est, ut omnibus terror um partibus nota sit. 
 t flinc/it, ut F.ccltsia vera neminem Ittteat. 
 
( 62 ) 
 
 and recall thee to the church. You are not on the moon- 
 tains of Sion, because you are not in the city seated on a 
 mountain, which has this sure mark, that it cannot be 
 hidden. It is therefore known to all nations :* the party of 
 Donatus is unknown to many ; wherefore it is not that city." 
 Ibid. L. ii. c. civ. p. 
 
 The Church cannot fail. 
 
 If the church, as we have now seen, be always visible, 
 it is plain, that it cannot fail ; for if it failed, it would 
 cease to be visible, as it would cease to be. 
 
 SCRIPTURE. 
 
 Mat. xvi. 18. And I say to thee, Thou art Peter, and 
 vpon this rock I will build my church, and the gates of hell 
 shall not prevail against it. Ibid, xxviii. 18, 19,20. And 
 Jesus coming spoke to them, saying: all power is given to me 
 in heaven and in earth. Go ye therefore, and teach all na* 
 lions ; baptising them in the name of the Father, and of the 
 Son, and of the Holy Ghost ; leaching them to observe all 
 things, whatsoever I have commanded you. And behold,! am 
 with you all days, even to the consummation of the world. 
 
 John xiv. 16 9 26. And I will ask the Father, and he 
 shall give you another Paraclete, that he may abide with 
 you for ever; the spirit of truth. — But the Paraclete, the 
 Holy Ghost, whom the Father will send in my name y he 
 
 Abscondi non potest. Nota est ergo omnibus gcnlibits. 
 
( 63 ) 
 
 •will teach you all things, and bring all things to your 
 minds, whatsoever J shall have said to you* Ibid. xvi. 13. 
 But when he, the spirit of truth is come, he mill teach gon- 
 dii truth. For he shall not speak of himself: but zvhat 
 things soever he shall hear, he shall speak ; and the things 
 tlwt are to come, he shall shew you. 
 
 1 Tim. iii. 14, 15. These things I write to thee, hoping 
 that I shall come to thee shortly. — But if I tarry long, 
 that thou may est know, how thou oughtest to behave thy* 
 self in the house of God, which is the church of the living 
 God, the pillar and ground of the (ruth. 
 
 FATHERS. 
 
 Cent. II 
 
 
 S. IrenmiS, i. C. u Things being thus made 
 plain," &c. See the quotation p. 12. " The church, re- 
 ceiving her doctrine from Christ and his apostles, and alone 
 preserving it through all regions, delivered it down to 
 her children. Hence it becomes our duty, to afford every 
 assistance against the assaults of heretics; to withdraw those 
 that are in error, and to strengthen the weak; in order, 
 that they hold fast the faith, which they received from that 
 church, which has preserved it inviolate." Adv. Hcer. 
 Prmf. Lib. v. p. 392. 
 
 Cent. III. 
 
 S. Cypvian, Ij. C- " Christ addresses Pete* 
 (Wat. 1Q. 18.) J say to thee, that thon art Peter, and 
 
( 64 ) 
 
 upon this rock I will build my church, and the gates of 
 hell shall not prevail against it. He that does not hold 
 this unity of the church, can he think that he holds the 
 faith? He that opposes and withstands the church, can he 
 trust that he is in the church ?*' De Unit. Eccles. p. J06, 
 108. — " Let no one imagine, that the good can depart from 
 the church. The wind blows not away the' corn; the storm 
 overturns not the tree, that is fixed by a firm root. Light 
 straws are dispersed by the tempest ; weak trees give way, 
 and fail. Such men as these arc severely censured by the 
 Apostle John: ( 1 John ii. 19.) They went out from us, hid 
 they were not of us. For if they had been oftis, they 
 would no doubt have remained with us. Hence heresies 
 often are, and often have been, while the perverse mind has 
 no peace, and discord rejects unity." Ibid. p. 111. — 
 " Then what peace can these men promise to themselves ? 
 What sacrifices do they pretend to offer? Do they fancy, 
 when they are assembled, that Christ is with them, while 
 they are not in his church ? They may offer up their lives, 
 confessing Christ : but he cannot be a martyr, who has 
 deserted the church ; he cannot arrive at the kingdom, who 
 quits her, that is to reign. Christ gave us his peace : he 
 commanded us to be of one mind, and to preserve inviolate 
 the bonds of charity ; and shall he be a martyr, that vio- 
 lates fraternal charity ? Ibid, p, 1 1 j. — " The faith and con-* 
 stancy of the A postles failed not, because Judas fell: so, 
 at this time, because the faith of some has given way, the 
 character of those that stand is not injured. The greater 
 part remains firm. They forfeit not the peace of the church, 
 and even render their own faith the more conspicuous, 
 because they have escaped the contagion." Ibid. p. 118. 
 
 Cent. IV. 
 
 f S. Alexander of Alexandria. G. C. " We 
 
 confess one, and only one catholic, and apostolic church, 
 
(. 65 ) 
 
 never to be overcome,* though the whole world assail it. 
 She surmounts all the attacks of heretics. — This we teach ; 
 this we publicly declare. These, are the doctrines of the 
 apostolic church, in defence of which we willingly die." 
 Ep. apud. Theodoret. Hist. EccL L* I.e. iv. p. 19. 
 
 Elisebius, G. C- " The Lord foretold not only 
 that his doctrine should be preached, wherever man was, 
 but that his church should be overcome by no assaults, t — 
 The evcit has proved the truth of this prediction, silencing 
 the tongues of insolent scoffers. The fame of the gospel has 
 reached to every country, which the sun illumines : it is 
 familiar with all people ; while its preaching, by a method 
 agreeing with its words, is d lily more widely diffused." 
 JPrcep. Evang. L. 1. c. iii. p. 7. Edit. Paris. 1628* 
 
 S. AthanasitlS, G. C. " The Church is invin- 
 cible; though the gates of hell, and all the powers conspire 
 against it J" Orat. quod unus sit Christus. T. ii, p. 51. 
 
 S. Hilary, L. C. " This is the characteristic of 
 the church ; then to conquer, when she is injured ; to be 
 understood, when she is accused ; when she is deserted, then 
 to prevail.*" De Trin. L. vii. p. 917. 
 
 S. Optatus of Milevis, L. C. This saint, 
 
 * fjuav km pom xaQotomv ?r\v a7ro<TTotoKnv exKhvetcev aKaQxifETov 
 pev azi. 
 
 f arjTTtfTOV kou dxaTa/xaxyrov ECsaQai. 
 
 § Ut tunc vincat cum lecditur; tunc intelligatur cum arguitur; tunc 
 obtineat cum deseritur. 
 
( 66 ) 
 
 whom I have quoted to prove the unity of the church, in 
 his seven books against the Donatists, labours to shew, that 
 their schism was highly criminal, in having separated 
 from the Catholic church, to which the promises of Christ 
 evidently applied, as having been founded by the apostles, 
 teaching the doctrine which they had delivered, and ex- 
 hibiting all the marks of a divine origin. It is unneces- 
 sary to offer extracts. 
 
 S. Cyril of Jerusalem, G. C. " When the 
 
 Jews, owing to their treatment of Jesus Christ, had forfeited 
 the favour of Heaven, he established our holy Christian 
 church, of which he said to Peter: Thou art Peter; and 
 upon this rock I will build my church, and the gates of 
 hell shall not prevail against it. (Matt. xvi. 18.) Of the 
 two churches David prophesied: of that, which was to be 
 cut down, saying ; / have hated the assembly of evil doers, 
 (Psal. xxv.) J but of the second he adds: / have loved the 
 beauty of thy house, O Lord; and again ; In the assembly 
 willl bless thee* (Ibid.) For that in Judea being cast off, 
 the churches of Christ were extended through all the earth,* 
 of which the prophet again says : Sing to the Lord a new 
 song ; let his praise be in the assembly of the saitits. (Psal, 
 cxlix.) And of this second Catholic church, S. Paul 
 writes to Timothy: That thou mayest know, how thou 
 oughtest to behave thyself in the house of God, which is 
 the church of the living God, the pillar and ground of 
 the truth. (1 Tim. iii. 15)" Catech. xviii. n. 11. p r 270. 
 Ed. Oxon. 1703. 
 
 S. Epiphanius, G. C. " Truly all heresies arc 
 
 * ucna navvs rw oixafxivm at rx xf^TH Ttto&wwu tKx^mtat, 
 
( 67 ) 
 
 the gates of hell,* which cannot prevail against the rock." 
 In Ancorat. T» ii. p» 13. 
 
 S. Ambrose, L. C* "Though the church be 
 often agitated by storms, it can never suffer shipwreck.t" 
 Lib. de Salomone. c. ir. T. ii. p. 1093. 
 
 S. Jerom, L. C. M Hence we plainly under- 
 stand, that the church may be assailed to the end of 
 the world, but not be overturned ; may be tried, but not 
 conquered; J and this, because the Almighty, the Lord of 
 this church has so promised, whose promise is a law." In 
 c. ix. Amos. T. iii. p. 208. 
 
 S. John Chrysostom, G. C- " If you wage 
 
 war against man, you may conquer, or be overcome : no 
 force shall overcome Hie church. § The church is much 
 stronger than the earth ; even stronger than heaven ; for 
 heaven and earth shall pass away. (Luke xxi. S3.) What 
 words are these : The gates of hell shall not prevail against 
 her? (Matt, xv'u 18.) But if you doubt the word; give 
 credit to the things themselves, to facts. How many ty- 
 rants have assailed the church of God ? How many tor- 
 ments ; what persecutions, what fires ? They could effect 
 nothing." Ilomil. de expulsione sua. T. iv. p. 843 — " On 
 this rock I will build my church (Matt. xvi. 18.) Consider 
 what this means, and you will discover its evident truth : 
 for it is not alone wonderful, that Christ built his church 
 
 * Trvbai aJ« atoQus TravM eel cu^eo-eis. 
 
 f Nunquam potest sustinere naufragiwn. 
 
 J Nequaqnam posse subverti ; tentari, non super ari m 
 
 § inxtofiav «#v TroXtyoif, wtwai «rr e\yu\xpxw. 
 
 E 2 
 
( 68 ) 
 
 in all parts of the earth, but that he rendered her invincible, 
 and invincible against all attacks.* This is the meaning of 
 the words, The gates of hell shall not prevail; that is, no 
 dangers; not those that produce death, and load to hell. 
 Have you witnessed the truth of the prediction ? Have you 
 beheld the certitude and strength of the event ? Have you 
 seen the words manifested in the facts and the power, that, 
 without arms, accomplishes all things?" HomiL quod 
 Christus sit Deus* T. v. c. xi, p. 746. See p. 23. 
 
 Cent. V. 
 
 S. AugUStitl, L C. As I remarked of S.Optatus, 
 it is here likewise unnecessary to repeat the various argu- 
 ments of S. Augustin against the Donatists, who main- 
 tained, that the universal church had failed, and that they 
 alone were the true believers : but I will quote a few pas- 
 sages from his other works. 
 
 " The enemy may rage; he may assail me; he may 
 prepare his snares; he may afflict my heart; still I will 
 dwell in thy tabernacle for ever. The church shall not be 
 overcome ; it shall not be rooted up ; nor shall it give way 
 to any temptations:* it shall endure to the end of the world, 
 when we shall be translated from this temporal to an eter- 
 nal habitation. — If the duration of the church were of a few 
 days, the time of temptation would soon have an end. 
 But how then would she draw to her all the children of the 
 earth I She must be here long; she must continue to the 
 
 * dxeifurov hfyafaro, xat a%ti% urov v7ro roernruv hoxtopevty 
 
 t Non vincetur Eccksia, non cradicalitur, nee cedet qiubuslibct 
 tcntationibus. 
 
( 69 ) 
 
 end." Enarrat. in Psal. Ix. T. viii. p. 250.— r" Some, who 
 are not in the church, are heard to say : her unity is gone, 
 the church of all nations has disappeared. What inso- 
 lence ! Is she no longer, because thou art not a member ? 
 She shall be, though thou be not.* This presumptuous 
 saying, resting on no truth, upheld by no wisdom, full of 
 vanity and rashness, the spirit of God foresaw. But the 
 way and the truth has announced (Matt, xxviii. 20.) : i?e- 
 hold, I am with you all days, even to the consummation 
 of the world." Ibid. In Psal. Ci. p. 469.— " Let us 
 contemplate the things within our reach, and from these 
 learn to praise and to love God. He has laid the founda- 
 tions of the earth, the prophet says, by which I under- 
 stand the church. The earth is the Lord's, and the fid- 
 ness thereof '(Psal. xxiii.): here again I see the church. — 
 but what is the foundation on which the church is laid ? 
 The apostle says : other foundation no man can lay, but 
 that which is laid, which is Christ Jesus : (1 Cor. iii. 11.) 
 On this we are fixed ; and we shall not be moved for ever. 
 Than that foundation nothing is more firm.t Thou art 
 weak, but thou restest on a rock; from which if thou de- 
 partest not, nothing can ever shake thee. She shall not be 
 moved; J for the church is foretold to be the pillar and 
 ground of truth" Ibid. In Psal. Cm. p. 484:.— -"This 
 is the holy church, the one church, the true church, 
 the Catholic church, which, contending against all heresies, 
 may herself be assailed, but cannot be overcome. § All 
 
 * O impudentem vocem ! Ma non est, quia tu in ilk non es ? Ilia 
 erit, et si tu non sis. 
 
 | Nihil firmius isto fundamento, 
 
 \ Non inclinabitUT in seculum seculi. 
 
 § Pugnare potest, non i?npugnari. 
 
 E 3 
 
( 70 ) 
 
 heresies have gone out from her, like useless branches cut 
 off from the vine; she herself remaining fixed to the root, 
 fixed to the stock, fixed in charity, and against which the 
 gates of hell shall not prevail." Lib. 1. de Si/mb. ad 
 Catcch. c. 6. T. ix. p. 294. 
 
 S. Cyril of Alexandria, G. C- " The 
 
 church is a fortified and safe city. For the gates of hell 
 shall not prevail against it, as our Saviour promised (Matt, 
 xvi. 18.) The church is surrounded, as with a double wall, 
 by the guardianship of angels, and the supreme defence of 
 God." T. 1. lib. 3. Comment, in Esaiam Vol. ii. p. 
 358. 
 
 S. Vincent of Lerins, L. C. " But in this 
 
 Catholic church," &c. See the extracts, p.26, $? seqq. 
 
 S. Leo, Jj% C* <f Think not that the divine pro* 
 tectum is or can be wanting to his church.* When the 
 filth of error is removed, the purity of faith shines forth." 
 Ep* xlv. adConstan. p. 517. 
 
 Succession from the Apostles, 
 
 SCRIPTURE. 
 
 Matt, xxviii. 19. 20. Go ye therefore, and teach all 
 nations : baptising them in the name of the Father, and of 
 
 * Desit, aut defutura tit divina protectio. 
 
( 71 ) 
 
 the Son, and of the l/oly Ghost. Teaching them to ob- 
 serve all things, whatsoever I have commanded you* 
 
 Acts ii. 41, 42. There were added to them about three 
 thousand souh ; and they were persevering in the doctrine 
 of the Apostles. 
 
 Ephcs. iv. 11, 12, 13, 14. And he gave some apostles, 
 and some prophets, and other some evangelists, and other 
 some pastors and doctors : For the perfecting of the saints, 
 for the work of the ministry, for the edifying of the body 
 of Christ.' till we all meet into the unify of faith. That 
 henceforth, we be no more children, tossed to and fro, and 
 carried about with every wind of doctrine, 
 
 Heb. xiii. 7. 17. Remember your prelates, who have 
 spoken to you the word of God : whose faith follow, con- 
 sidering the end of their conversation.— -Obey your pre- 
 lates, and be subject to them. For they watch t as being 
 to render an account of your souls. 
 
 FATHERS. 
 
 Cent. I, 
 
 S. Clement of Rome, L. C. " Under this 
 
 Clement," observes S. Irenaeus, tl a great dissention having 
 arisen among the brethren at Corinth, the Roman church 
 addressed a strong epistle to the Corinthians, inviting 
 them to concord, renovating their faith, and declaring the 
 delivered doctrine (or tradition) which they had recently 
 received from the apostles." L. iii. c. iii. p. 202.— Of the 
 
 E 4 
 
( 72 ) 
 
 aame Clement he had just said; and Eusebius observes the 
 same ; that, tC with his own eyes he had seen the apostles 5 
 had conversed wfth them on the concerns of faith ; and re- 
 tained fresh in his memory what they had taught ; having, 
 as it were, in his sight, all their doctrine. Nor did he 
 here stand alone ; for many then were living, who had re- 
 ceived instruction from the apostles/' Euseb; Hist, EccU 
 L. v. c. 6. p. 217. 
 
 S. Ignatius, G. C " Avoiding heterodox opin- 
 ions," &c. See the passages, p. 33. 
 
 Cent. II. 
 
 S:Ir?)l(ZUS, Jj. C. " The apostolic faith, man-' 
 ifest "d to me whole world, they, who would behold truth, 
 may s*e in every church ; and we can enumerate those 
 bishops, who were appointed by the apostles, and their 
 successors, down to ourselves, none of whom taught, 
 or even knew, the wild opinions of these men (heretics). 
 Had the apostles really possessed any secret doctrines, 
 which the perfect only were to hear, surely they would 
 have communicated them to those, to whom they entrusted 
 their churches. However, as it would be tedious to enume- 
 rate the whole list of successions, I shall confine myself to 
 that ot Rome, the greatest, and most ancient, and most il- 
 lustrious church, founded by the glorious Apostles, Peter 
 and Paul ; receiving from them her doctrine, which was 
 announced to all men, and which, through the succession of 
 her bishops, is come down to us. Thus we confound all 
 those, who, through evil designs, or vain-glory, or per- 
 versene;>s, leach what they ought not. For to this church, 
 
( 73 ) 
 
 on account of its superior headship,* every other must 
 have recourse, that is, the faithf d of alL countries; in 
 which church has been preserved the doctrine delivered by 
 the Apostles. They, therefore, having founded and in- 
 structed, this church, committed the administration thereof 
 to Linus. Of this Linus Paul makes mention in his 
 epistle to Timothy. To him succeeded Anacletus : then, 
 in the third place, Clement, who had himself seen and con- 
 versed with those Apostles, at what time their preaching 
 yet soun. led in his ears. Nor was this alone true of him ; 
 as many, at that time, were living, whom they had taught. 
 To Clement succeeded Evaristus ; to him Alexander j and 
 then the sixth from the apostles, Sixtus, who was followed 
 by Teleophorus, Ilyginus, Pius, and Anicetus. But Soter 
 having succeeded Anicetus, Eleiuherius, the twelfth from 
 the Apostles, now governs the #hurch. By such regular 
 succession, has the doctrine delivered by the apostles, de- 
 scended to us:t and the proof is most clear, that it is one 
 aud thesimie vivitying faith, which, coming from the Apos- 
 tles, is at this time maintained and taught." Adv. Hcer. 
 L. iii. c. 3. p. 200, SOI, 202, '203. 
 
 u So also Polycarp, instructed by the Apostles, and 
 having conversed with many who had seen the Lord, was 
 appointed by them bishop of Smyrna. Him we knew 
 in our youth. The doctrine which he bad learned, from 
 the Apostles, he uniformly taught and delivered to his 
 church: and this doctrine is alone true. f To this all the 
 
 * Propter potiorem principalitatem. 
 "f t« aurri ra^si ttai tyi awry &a$b%rj tits ano tcov AVooTOXav iv 
 'ry ixKtoma vacations tcou to t«$ dtoiQetas wguypa Harhvrmsv he, 
 
 J rama di$z£a; dei, a xat naga tuv d7TQ(rTo}MV sfxaQw, a hcu 
 
( 74 ) 
 
 i 
 
 churches of Asiia, and they who have succeeded to Poly* 
 carp, bear testimony. Surely, he was a witness of the 
 truth, more credible and more faithful, than Valentinus, 
 and Marcion, and others of the like perverse opinions." 
 Ibid, p. 203. — u Things being thus made plain, it is not from 
 others that truth is to be sought, which may be readi* 
 ly learned from the church. For to this church, as into a 
 rich depository, the apostles committed whatever isofdi* 
 vine truth ; that each one, if so inclined, might thence draw 
 the drink of life* This is the way to life, all other teachers 
 must be shunned as thieves and robbers. For what ? 
 should ithere be any dispute on a point of small moment, 
 must not recourse be had to the most ancient church^, 
 where the apostles resided, and from them collect the truth ? 
 And had these apostles left us nothing in writing, must 
 not we then have followecfethat rule of doctrine, which they 
 delivered to those, to whom they entrusted their churches ? 
 To this rule many barbarous nations submit, who, deprived 
 of the aid of letters, have the words of salvation written on 
 their hearts; and carefully guard the doctrine which has 
 been delivered." Ibid, c. iv. p. 205, 
 
 TertulHan, L, C. " We are not allowed to in- 
 dulge out own humour, nor to choose what another has 
 invented. We have the apostles of our Lord for founders, 
 who were not themselves the inventors, nor authors of what 
 they have left us; but they have faithfully taught the 
 world the doctrine, which they received from Christ. 
 Therefore, if an angel from heaven should preach another 
 gospel, we would say anathema to him. Heresies have 
 arisen from philosophy, and from human wisdom, which is 
 different from the spirit of Christianity. What is there 
 common Ixtween Athens and Jerusalem? Between the 
 Academic groves and the church ? Our lessons come from 
 the porch of Salomon, which teach us to seek the Lord in 
 
 1 
 
( 75 ) 
 
 simplicity of heart. Having learned Christ and his gos* 
 pel, we must indulge no curiosity, no further enquiry. 
 We believe : that suffices. Our first maxim is, that nothing 
 more is necessary. V De Prwscriptione c. vi. vii. p. 331. — 
 «' What will you gain by recurring to Scripture, when one 
 denies, what the other asserts ? Learn rather, who it is that 
 possesses the faith of Christ ; to whom the Scriptures be- 
 long: from whom, by whom, and when, that faith was 
 delivered, by which we arc made Christians. For where 
 shall be found the true faith, there will be the genuine 
 Scriptures ; there the true interpretations of them ; and 
 there all Christian traditions.* Christ chose his apostles, 
 ■whom he sent to preach to all nations. They delivered 
 his doctrine, and founded churches, from which churches 
 others drew the seeds of the same doctrine, as new ones 
 daily continue to do. Thus these, as the offspring of the 
 apostolic churches, are themselves deemed apostolical. 
 — Now to know, what the apostles taught, that is, what 
 Christ revealed to them, recourse must be had to the 
 churches, which they founded, and which they instructed 
 by word of mouth, and by their epistles. For it is plain, 
 that all doctrine, which is conformable to the faith of these 
 mother churches, is true; being that, which they received 
 from the apostles, the apostles from Christ, Christ from 
 God ; and that ail other opinions must be novel and false." 
 Ibid. c. xvii. xix. xx. xxi. p. 334. 
 
 — " It is a maxim not to be controverted : That 
 what was first delivered is evangelical and true ; and what 
 was afterwards imported is extraneous and false. + By this 
 rule all future heresies may be tried. But should they 
 dare to arrogate to themselves the name of Apostolic, be- 
 
 * Illic erit Veritas Scripturarum, et expositionum, et omnium tra* 
 ditionum Christianar.um. 
 
 f Id extraneum etfalsum, quod sit posterius immissum. 
 
( 76 ) 
 
 cause at (hat time tbey may have been in existence : Let 
 them produce the origins of their churches; (he regular 
 succession of their bishops ; so that the first in that order, 
 should have been an Apostle, or one constantly united with 
 the Apostles. For, in this manner, the apostolic churches 
 deduce the order of their successions. Smyrna has her 
 Polycarp, appointed by S. John : Rome her Clement, or- 
 dained by S. Peter : and so the Other churches. Let the 
 heretics shew this. And should they invent something like 
 it; they will have gained nothing: since their doctrine, 
 compared with that of the Apostles, by its diversity and 
 contrariety will shew, that it came not from any Apostle, 
 nor apostolic man. For as the apostles would not have 
 taught discordant doctrines, so neither would their immc* 
 diate followers have taught differently from them. To this 
 rule those churches appeal, which, being of a much later 
 foundation, as daily rising, claim not for their first bishop 
 either an Apostle or an immediate disciple: but maintain* 
 ing the same faith, they may be deemed apostolic. Thus, 
 on all sides, are these heretics refuted," Ibid, c, xxxi. 
 xxxii. p. 337.— a Now, would you exercise your curi- 
 osity to better purpose, in the business of salvation, run 
 through the apostolic churches, in which the chairs whereiu 
 the apostles sat, are now filled ; where their authentic epis- 
 tles are read, which seem to convey the voices and figures 
 of their authors. Achaia is at hand: so is Corinth. If 
 you are not remote from Macedonia, you have before you 
 Philippi, and Thessalonica. Pass into Asia ; there is Ephe- 
 sus. In Italy, Rome ; an authority, to which we can readily 
 appeal. Happy church, which the great Apostles fully 
 impregnated with all their doctrine and with their blood." 
 Ibid, c. xxxvi. p. 338. If the truth then be adjudged 
 to us, who embrace I he rule, which the church received 
 from the apostles ; the apostles from Christ; and Christ from 
 God ; heretics, it is plain, cannot be allowed to appeal to 
 
C 77 ) 
 
 the scriptures, in which, we prove, they have no concern. 
 They are not Christians ; and therefore, to them we may 
 say : Who are you ? When, and whence, came ye ? What 
 business have you on my estate, you, who are none of mine ? 
 Marcion, by what right do you cut down my wood ? Or 
 you, Valentinus, do you turn my streams ? Or Apelles, do 
 you move ray boundaries ? The possession, is mine. What 
 right have any others to sow and feed here, as they may 
 chuse ? The possession, I say, is mine ; has been long 
 mine; mine first:* the title deeds are in my hands, de- 
 rived from them whose property it was. I am the heir of 
 the apostles. As they settled it by will, on the conditions 
 they prescribed, I hold it. You they disinherited, as aliens 
 and enemies. And why are you such, but by the diver- 
 sity of the doctrine, which each one of you, as he was dis- 
 posed, produced or received against those apostles ? Where 
 this diversity of doctrine is, there will the Scriptures and 
 the expounding of them be adulterated.t Ibid, c. xxxvii. 
 p. 338. 
 
 Cent. III. 
 
 S. Cyprian, L. C. To the question of Christ, 
 (John vi. 68) Will you also go away? " Peter, upon 
 whom the church had been built by our Lord, speaking in 
 the name of all, and with the voice of the church, an- 
 swered : Lord, to whom shall we go ? Thou hast the 
 words of eternal life. Signifying and shewing, that they 
 who depart from Christ, perish through their own fault : 
 
 * Mea est possessio ; olim possideo j prior possideo. 
 
 t Illic scripturarum et expositionum adulteratio deputandaest, ubi 
 diversitas invenitur doctrines. 
 
( 78 ) 
 
 but that the church, which believes in Christ, and holds to 
 that which it once learned, never departs from him ; more- 
 over, that they compose the church, who remain in the 
 house of God; and that the plant is not planted by the 
 Lord, ( Matt. xv. IS) which is not firmly rooted, but is 
 blown about like straw by the breath of the enemy." Ep. 
 lix. p. 131. — " TheNovatian is not in the church ; nor can 
 he be deemed a bishop, who, despising evangelical and 
 apostolical tradition and succeeding to no one, is sprnng 
 from himself. One not ordained in the church, has no 
 church.*" Ep, lxix. /?. 181. — " The power of remitting 
 sins was given by Christ to the Apostles, whom he sent ; 
 and to the churches, which they founded; and to the 
 bishops, who succeeded them in a regular succession, t" 
 Inter Cyprian, ep. lxxv. p. 225. 
 
 Cent. IV. 
 
 The Nicene council, that of Constantinople, and that of 
 Chalcedon denominate their faith and their Church " Cath- 
 olic and Apostolical." Cone. Gen. T. ii. p. 27, % 953. # 
 T. iv. p. 564. 
 
 S. AthanasitlS, G. C. " Let us again consi- 
 der," &c. See the passage, p. 18. 
 
 S. Hilary, L. C* u From the one church of 
 the Apostles proceed many others, and many tents; but in 
 
 * Habere aut knere ccclesiam nullo modo posset, qui ordinatus in 
 scclesia non est. 
 
 f Potestas peccatorum remittendorum Apostolis data cst t ct Eccle* 
 siis et Episcopis, 
 
( 79 ) 
 
 all these is the same heavenly repose." In Psal. Cxxxi. p. 
 452. 
 
 Lucifer, bishop of Cagliari, JL. C- See 
 
 p. 44. 
 
 S. Basil, G. C. " If we depart from the life, 
 giving root, the faith in Christ ; like withered branches, 
 we are cast out and committed to the flames. Far if we do 
 not rest on the foundation of the Apostle;*, being unsup- 
 ported, we are lost.*" Com. in Esaiam. T. J. p, 391. 
 
 S. Ephrem. G. C. " The heretics should here 
 be urged, each one to shew the time of his origin ; which 
 can plead the highest antiquily. And when they shall 
 have settled this dispute, let them be distinctly asbed, from 
 whom they received the imposition of hands? If from us, 
 and they afterwards rejected it ; more need not b<; known. 
 And if they took it from themselves, we may be;satisfied, 
 and they may well blush. Thus to acquire the priie^hood, 
 any one may impose hands on himself." Serm. xxii. adv. 
 II ceres. T. iv. p. 487. Edit. Quirini.—" The twelve 
 Apostles cultivated the world, and no part of it w as called 
 by the name of the husbandman : but when they wensdead, 
 tares sprung up, and these communicated their mimes." 
 Ibid. Serm. xxiii. p. 489. 
 
 S. OptatUS, JL. C- u We prove to you, (the 
 Donatists) that the Catholic church is that, which is dif- 
 fused through the whole earth ;" and then observin >, that 
 the fact of having possessed a chair, in which an apostle 
 sat, is a sure mark of that church, he instances Rome, 
 
 * lav fin sTrifitm/Atv ra Qifjt.ma rav ActoittoXwv, a; /xn 
 
 *%om; 
 
( 80 ) 
 
 where Peter, the head of all the Apostles, sat; and pro- 
 ceeds to enumerate the succession of bishops from him to 
 Siricius, " with whom," he says, f< we and all the world 
 are united in communion." Then he addresses the Dona- 
 tists. " You, who would willingly be thought to be the 
 holy church, shew us the origin of your chair." He presses 
 this point with great force, as th< y pretended to have some 
 intercourse; with Rome; having sent to that city a person, 
 >\ho was to represent their African church. De Schism, 
 Donaiist. L. ii. p. 27, 28. 
 
 S. Jerom, L. C. " I could have easily silenced 
 all their assertions ; but because we have now discoursed 
 long, and prolixity is tiresome, you shall have my opinion 
 in few words.— The church, to which you should adhere, 
 is that, wfiicb, having been founded by the Apostles, conti* 
 nues to the present day," Adv. Lucif. T. I. p. 627. 
 
 Cent. V. 
 
 S. AugUStin, L. C. " In the Catholic church, 
 to omit that spirit of sincere wisdom, which you, (the 
 Manicheau heretics*; do not believe, that she possesses, 
 many are the considerations which must keep me in her 
 bosom. The assent of nations ; her authority first estab- 
 lished by miracles, cherished by hope, extended by charity, 
 strengthened by the lapse of years ; the succession of pas- 
 tors from the chair of Peter, to whom the Lord committed 
 the care of feeding his flock, down to the present bishop; 
 
 ** Their chief error, and that, which was the source of many 
 others, was the admission of a good and of a bad principle ; from 
 which, respectively, proceeded, what good and evil is found 
 in the world. 
 
( 81 ) 
 
 lastly the name itself of Catholic* These, so many and so 
 great, ties bind the believing man to the Catholic church." 
 He afterwards adds : u But unless the authority of this 
 church induced me to it, I would not believe the gospel. f 
 As then I obey those who say to me— Believe the gospel : 
 so, why should I not obey them, when they say : — Believe 
 not the Manicheans?" Contra ep. Fundam. T. vi. p. 46. 
 See also Ep. 145. ad Generosum, T. ii. p. 286. In this 
 he gives the succession of Roman bishops from S. Peter to 
 Anastasius. 
 
 S. Vincent ofLerins, L. C- u This was ever 
 practised in the church, that whoever was most attached to 
 religion the same was most active in opposing novelties. 
 Examples are numberless. One may suffice, taken from 
 the Roman see, from which it will evidently be seen, with 
 what earnestness and zeal, that apostolical succession of 
 bishops maintained the integrity of the faith, which they 
 had once received." He recounts the circumstance of the 
 African bishops, among whom was S. Cyprian, introducing 
 the novel opinion, that heretics returning to the church 
 should be rebaptised, " against the rule of the universal 
 church, the sentiments of their fellow ministers, and the 
 established maxim of their ancestors. While a general 
 reclamation was raised against the novelty, Pope Stephen of 
 blessed memory, and bishop of the Apostolic See, together 
 with his colleagues, deeming it just, that he who was above 
 others by the authority of his chair, should be foremost in 
 
 * Tenet consensio populorum atque gentium, tenet autoritas mira* 
 culis inchoata, tenet ab ipsa sede Petri apostoli, oui pascendas oves 
 suas Dominus commendavit, usque ad prcesentem episcopatum sue- 
 cessio Sacerdotum. Postremo ipsum Catholias nomen. 
 
 f Ego vero Evangelio nun crederem, nisi me Catholica Ecclesia 
 commoverct autoritas. 
 
 F 
 
{ 82 ) 
 
 attachment to the faith, addressed an epistle to the African 
 church, and defined; That no innovation be made; that 
 what had been delivered down should.- be followed :* right- 
 ly judging, that it belonged to Christian prudence, not to 
 impose our opinions on posterity, but to hold what had 
 been received. And what ensued ? Antiquity was upheld ; 
 novelty was exploded.!" Common, n. vi. p. 322, 323. 
 
 S. LeOy L. C* " So should priests and people 
 be instructed by you, shewing them, that you teach nothing 
 new ; but instilling into their breasts what our venerable 
 fathers unanimously taught. With them, in all things, 
 this my epistle agrees. Moreover, this should be pointed 
 out, not in words only, but by stating and expounding 
 what formally was taught; that the faithful may understand, 
 that what they now hear ; those fathers received from their 
 predecessors, and delivered to their successors." Ep. 103, 
 ad Proter* Alex, p* 645. 
 
 The Church Catholic ^ or Universal. 
 
 SCRIPTURE. 
 
 Malachi + i. 11. From the rising of the sun even to the 
 going down 9 my name is great among the Gentiles; and 
 
 * Nihil novandum, nisi quod traditum est. 
 
 t Retenta est untiquitas, explosa iwvitas* 
 
 X Malachi was the last of die prophets, and flourished 
 after the building of the second tcniple, and about 400 years be- 
 fore Christ. 
 
( 83 ) 
 
 in evert/ place there is sacrifice, and there is offered to my 
 name a clean offering : for my name is great among the 
 Gentiles, saith the Lord of hosts. 
 
 Matt. xxiv. 14. And this gospel shall be preached in 
 the whole world, for a testimony to all nations ; and then 
 shall the consummation come. — Ibid, xxviii. 19. Go ye 
 therefore and teach all nations. 
 
 Mark xvi. 15. Go ye into the whole world, and preach 
 the gospel to every creature. 
 
 Acts i. 8. You shall he witnesses to me in Jerusalem, 
 and in all Judea, and Samaria, and even to the uttermost 
 part of the earth. 
 
 Rom. x. 17, 18. Faith then cometh hy hearing and 
 hearing by the word of Christ. But I say : have they not 
 heard? Yes, verily their sound hath gone forth into all the 
 earth, and their words unto the ends of the whole world. 
 
 FATHERS. 
 
 If the reader will look back to the passages, already 
 adduced, to prove the other marks of the Church, he will 
 see that many of them, in express words, speak of its Catho- 
 licity. A few more authorities, though not necessary, shall 
 suffice. 
 
 Cent. I. 
 
 S. Polycarp,* G. C. The church of Smyrna, 
 
 * He was one of the most illustrious of the apostolic fathers, 
 and the disciple of S. John, by whom he was appointed bishop of 
 
 f2 
 
( 84 ) 
 
 after the death of Polycarp, their bishop, wrote a letter to 
 the faithful of Philomelia and " of the holy Catholic 
 church,'' wherein they give an account of all that had hap- 
 pened to him, and say : « After he had finished his prayer, 
 in which he made mention of all those, with whom he had 
 ever had any connection, and of the whole Catholic church, 
 diffused throughout the world," &c. Apud Euseb. L* iv. 
 c. xv. p. 162, 165. 
 
 Cent. II. 
 
 S. IrenCBUS, L. C "The church, spread 
 through the whole world, to the boundaries of the earth, 
 received the faith from the Apostles, and their disciples." 
 Adv. II ceres L. i. c. 11. p. 45.— " Having received this 
 faith, though thus extended, the church preserves it with 
 great care." Ibid. c. iii. p, 46. 
 
 Tertullian, L. C. " We are but of yester- 
 day ; but we fill your cities, your islands, your castles, your 
 towns, your camps; we are in your palace, your senate, 
 your forum: the temples alone are yours.*" Apol. adv. 
 Gentes c. xxxvii. p. 67. 
 
 Cent. III. 
 
 S. Cyprian, L. C. a The Church, imbrued 
 
 Smyrna, in Asia Minor, about the year 9o» and governed that see 
 about 70 years ; suffering martyrdom in l6'7« We have an abridg- 
 ment of his acts in Eusebius. 
 
 *IIesternisumus,et vestra omnia impkvimus; sola vobis rclinqui- 
 mus temjila. 
 
( 85 ) 
 
 with the light of the Lord, sends forth her rays over the 
 whole earth.' } De Unit* p. 108. See the whole passage, 
 p. 59. 
 
 Cent. IV. 
 
 S. Cyril of Jerusalem, G. C. "The church 
 
 is called Catholic, because it is diffused over the whole 
 earth. Likewise, because it teaches catholicly and with- 
 out any omission, all points that men should know, con- 
 cerning things visible and invisible, heavenly and earthly; 
 and because the human race, princes and private men, 
 are subjected to its controul. All kinds of sin, also, and the 
 operations of mind and body, engage its care. In this 
 same church is every virtue found, by whatever name it 
 may be called, in actions and in words, and in spiritual 
 gifts. Properly is it named the Church, that is, a convo- 
 cation ; because all men are called and assembled together. 
 The authority of kings is restricted to certain limits and 
 nations : that of the Catholic church has no bounds. ,, 
 Catech. xviii. n. 11, 12. p. 270. 272. 
 
 S. Optatus ofMilevis, L. C. See the quo- 
 tat ion, p. 48. 
 
 S. Epiphanius, G. C. " Now, let me ask: who 
 is the best-informed ? An insignificant mortal, who made his 
 appearance yesterday, and may be seen to-day ? Or the 
 witnesses who lived before us, and who held that doctrine in 
 the church, which they had received from their predeces- 
 sors, and these from their predecessors, in the same manner 
 as the church continues, to the present day, to maintain 
 that true and genuine faith which came to her from her 
 fathers." Hcer. lxxv. T. 1. p. 910.--" These heretics 
 
 r3 
 
( 86 ) 
 
 dwell in a small region of Phrygia, Gilicia and Pamphy- 
 lin. Then, is the Church, which extends to the ends of the 
 earth, utterly destroyed ; and the sound of the Apostles 
 no longer gone forth into all the world ? Ilcer. Ix. T, 1. p, 
 507, 
 
 S. JerotUy L. C* * f And where are those men, 
 falsely religious, who assert, that there are more syna- 
 gogues, than churches? — If Christ has not a church every 
 where diffused, or has one in the island of Sardinia only, 
 truly his poverty is great.*" Adv. Imcif, T, 1. p, 619. 
 
 Cent. V. 
 
 S. AugllStin, L. C. " The Church fructifies, and 
 increases through the world. For this there is yet 
 room, until that be fulfilled, which, under the figure of 
 Solomon, wa3 foretold of Christ (Ps. 71.); He shall rule 
 from sea to sea, and from (he river unto the ends of the 
 earth, (Ps. 85.) All nations , Mich thou hast made, shall 
 come and worship before thee, O Lord. The prophet 
 (Sophonias ii. 11.) moreover saith ; and they shall adore 
 him, every man jrom his own place y all the islands of 
 the gentiles. All the islands, he says, as if he should say, 
 even all the islands ; shewing by this, that there 6hall be 
 tio quarter of the world, where the church shall not bet" 
 Ep. 199. al. 80. n. 47. T. ii. p. 140. 
 
 c< If therefore, as prophecy cannot fail, it be necessary, 
 that all nations worship him : how can this be unless they 
 
 * Aut in Sardinia tantum habct, nimium pauper /actus est. 
 f Nulla pars relinquetur orbis tcrrarum ; ubi non sit Ecclcsia, 
 
( 87 ) 
 
 invoke his name? In what nations then there is now no 
 church, at some future time there must be,* though all its 
 natives may not believe. The prophecy comprises all 
 nations, not all the individuals in them : For all men have 
 not faith. (2Thess. iii. 2.) Ibid. n. 48. — "Consider how 
 great is the folly of heretics. Severed from the church of 
 Christ, holding a pirt, and letting go the whole, they 
 refuse to communicate with the whole world, over which 
 the glory of Christ is spread. But we Catholics are in every 
 nation;+ for in whatever land is the majesty of Christ, 
 there we hold communion." In Psal. Ivi. T. viii. p. 228. 
 — " A heretic comes forward, and says : I have people in 
 Africa; and I, says another, elsewhere ; whilst a third 
 refers y*)u to Galatia. Thou hast them in Africa ; and he 
 in Galatia : I look for a man, who can reckon believers 
 with himself in every country. You dare to raise your 
 heads, when you hear the words of the Psalmist : Letpeo* 
 pie confess thy praise , O God; but listen to the remainder: 
 Let all people confess thy praise. (Psal. lxvi.) Here is 
 no exception. Walk in the way with all nations ; walk 
 with all people :% ye children of peace, ye children of the 
 one Catholic Church, walk in this way, and as you walk, 
 sing. Travellers do this to ease their labour." Enarrat. in 
 Psal. lxvi. T. viu.p. 280.— " When it was said, that 
 he should rule from sea to sea, then were pointed out 
 the boundaries of his church — His doctrine is extended to 
 the uttermost parts of the earth, when his gospel is every 
 where preached to nations." In Psal. lxxi. Ibid. p. 319. — 
 In reasoning against the Donatists, he enforces the same 
 point of Catholicity, from various passages in the books of 
 
 * In quibus ergo gentibus nondum est Ecclesia, oportet utsit. 
 
 f Nos autem Catholici in omni terra sumus. 
 
 % Ambulate in via cum omnibus gentibus ; ambulate in via cum 
 omnibus populis. 
 
 F 4 
 
( 88 ) 
 
 Moses, the Prophets , and the Psalms,* which he interprets, 
 as referring to the future state of the Christian church, and 
 then asks: u What will these men say to this ? They dare not 
 assert, that they are false : so ponderous is their authority." 
 He next adduces the words of Christ, addressed to his dis- 
 ciples at the moment he was departing from them : Ye shall 
 be witnesses to me, even to the uttermost parts of the earth. 
 u Beginning at Jerusalem, his church was thence to spread 
 among all tongues : and this was prefigured in those, who, 
 receiving the Holy Ghost, began to speak withi^ divers . 
 tongues." Contra Donatistas, passim. 
 
 S. OptdtuS, L. C' In the preceding century, 
 had urged many similar arguments. De Schism. Gonat. 
 
 Theodoret, G. C- " The Jews are now dis- 
 persed : but the Church of the Gentiles has been called 
 together from the four quarters of the earth, and her assem- 
 blies may be seen wherever there is land and sea.t Com. 
 in Psal. 106. v. 3. T. 1. p. 832. 
 
 S. Vincent of Levins, L. C- See the quota- 
 tions p. 26 andseqq. 
 
 Sanctity of the Church. 
 
 SCRIPTURE. 
 
 Ephes. v. 25, 26, 27. Christ also loved the church, 
 
 * Gen. xxii. 17. 18.— Isaiah xi. 9, 10.— xxvii. 6.— xli. 5.— xlii. 
 4— xlix. 6, 8, 12, 13, 18, 19, 20. 22. 23.— Psal. ii. 8.— xxi. 28.— 
 xviii. 5.— xlix. 1. — Ivi. 6, 12— lxxi. 8, &c— xli v. 10, &c. 
 
( 89 ) 
 
 and delivered himself up for it : That he might sanctify it, 
 cleansing it by the laver of water in the word of life ; That 
 he might present it to himself, a glorious churchy not hav- 
 ing spot or wrinkle, nor amy such thing, but that it should 
 he holy and without blemish. 
 
 1 Pet. ii. 9. But you are a chosen generation, a kingly 
 priesthood, a holy nation, a purchased people : That you 
 may declare his virtues, who hath called you out of dark- 
 ness into his admirable UghL 
 
 FATHERS. 
 
 So diffuse are all the early fathers on this article of the 
 Sanctity of the church of Christ, in its doctrine, its moral 
 precepts, and in the lives of many of the faithful, that to 
 offer any extracts, on a point so generally established, must 
 be thought a useless labour. And while here they are 
 unanimous in praise, they are equally, at the same time, 
 unanimous in condemning, not the opinions only, but the 
 lives and conduct of those, who, departed from the unity of 
 belief. To many it may, perhaps, seem hardly credible, 
 that the heretics of those days should have been so strangely 
 perverse and wicked, as they are represented to have been. 
 The horror, at all events, which their defection from the 
 plain evidences of the christian establishment, excited, 
 even in the minds of the warmest charities, is too faithfully 
 described, not to have been real and universal. S. Irenaeus 
 relates, that Polycarp, the disciple of St. John, had been 
 heard to repeat, that, on a certain occasion, when the 
 apostle at Ephesus, had gone to the baths, and discovered 
 Cerinthus, the heretic, there, he started back, and withdrew, 
 saying : " Let us fly, for the enemy of truth is there, and 
 
( 90 ) 
 
 the roof may fall upon us*." The same Polycarp, meet- 
 ing Marcion, was accosted by him thus : " Dost thou know 
 us?" — " Know thee !■' replied the Saint; *? Yes, I know 
 thee, the first-born of Satan +." — " So careful," adds 
 Irenaeus, " were the apostles and their disciples not to hold 
 the least intercourse with those, who had adulterated the 
 truth J."-— Adversus Hcereses, L. iii. c. iii. p. 204. 
 
 The Roman Cdttholic Church. 
 
 Proposition VII. 
 
 The church, above described, thus estab- 
 lished, thus continued, thus guided, in one 
 uniform faith, and subordination of govern- 
 ment, is that, which is termed the Roman 
 Catholic Church : The qualities just men- 
 tioned, unity, visibility, indef edibility, suc- 
 cession, universality, and sanctity, being 
 evidently applicable to her. 
 
 The early fathers, as we have seen, when speaking of 
 the Christian church, in contradistinction or opposition to 
 
 * ipvyu/AEv, (xn ksli 10 $<x>jxnw avymurn, hl'ov oi/toj KnpivQou rou 
 "T intyivucrttu tov TrpcoToroxov iou cocrava. 
 
 + TOrOUTW 01 aZTQCTTGhQl XOU 01 (la&VfTOU (XUTUV loyfiV EUbaGElCtV, 7T{0$ 
 
 to prios (Aixpi Koyou uoiwmv tw twv TrvpaxapaffMvrw tuv ottoQiotv. 
 
( 91 ) 
 
 every separate society, invariably denominate it Catholic, 
 as it is called in the Creed ascribed to the apostles I will 
 ad I a few more authorities on the distinctive name of 
 Catholic, which we have always retained. 
 
 The name of Catholic. 
 
 FATHERS. 
 
 Cent. I. 
 
 S. Polycarp, G. C. — The church of Smyrna in 
 their letter to the faithful of Bhilomelia, and " of the 
 Holy Otholic Church,* distinctly say, that this illustrious 
 disciple of S. Johu offered up his prayers for the members 
 
 ' the v hole Catholic Church diffused throughout the 
 world*." Seep. 83. 
 
 Cent. IV. 
 
 S. Cyril of Jerusalem, G. C- " Avoid the 
 conventicles of those heretics : persevere in the Catholic 
 
 * Dr. Bull, in his Judicium Eccl. Cathol. c, vi. p. 53, observes, that 
 from this letter of the church of Smyrna, "it is clear, that the sur- 
 name of Catholic was given to the Church of Christ, even in those 
 times, which immediately followed the age of the apostles." 
 
( 92 ) 
 
 church*, in which you were baptised. Should you come 
 into a city, do not enquire merely for the house of God ; 
 for so heretics call their places of meeting. Nor yet ask 
 merely for the church : but say, the Catholic church. For 
 this is the proper name of our holy mother +." Cateclu 
 18. n. 12. p. 27 1. 
 
 S. PadanuSy L. C. " In the time of the apos- 
 tles, you will say, no one was called Catholic. Be it so : 
 but when heresies afterwards began, and under different 
 names, attempts were made to disfigure, and divide our 
 holy religion, did not the apostolic people require a name, 
 whereby to mark their unity ; a proper appellation to dis- 
 tinguish the head ? accidentally entering a populous city, 
 where are Marcionites, Novatians, and others who call 
 themselves Christians, how shall I discover where my own 
 people meet, unless they be called Catholics ? I may not 
 know the origin of the name; but what has not failed 
 through so long a time, came not surely from any individual 
 man. It has nothing to say to Marcion, nor Apelies, nor 
 Montanus. No heretic is its Author. — Is the authority of 
 Apostolic men, of the blessed Cyprian, of so many aged 
 Bishops, so many Martyrs and Confessors, of little weight ? 
 — Were not they of sufficient consequence to establish an 
 appellation, which they always used ? Be not angry, my 
 brother: Christian is my name; Catholic is my surname J." 
 Ep. I. ad Sympronian. Bib. PP. Max. T. iv, p. 306. 
 
 S. Gregory of Nazianzum, G. C- — He 
 
 signs himself in the document, entitled, his 777//, " Grego- 
 ry, bishop of the Catholic church of Constantinople ;" and 
 
 * 7rapa(AEVY\$ rri uyix xocQoXiw sHKXrxria, 
 
 t aXha 7ra iJTiv * Kx9o>jxn kxHhn<na, txto yap tdvtov 6vo/xk ruyx avst * 
 
 I Christianus mihi nomen est; Catholicus vero cognomen. 
 
( 93 ) 
 
 the same form is observed by six other bishops, who wit- 
 nessed the deed : thus " Optimus, bishop of the Catholic 
 church of Antioch : (Sec." T. 1. in appendice. 
 
 S. EpiphaniuS, G. C He relates, That those 
 schismatics, who adhered to Meletius at Alexandria, in 
 order to distinguish themselves from the Catholics, gave 
 the name of " the church of martyrs," to their church ; 
 while they, who continued to occupy the ancient places of 
 worship, retained the appellation of the " Catholic church." 
 Ilcer. lxviii. n. iii. T. I. p. 719. 
 
 Cent. V. 
 
 S. AltgUStin, Ij. C- te The heretics do not 
 communicate with us : but, wherever they are, there is also 
 the Catholic church ; they, however, or any other heresy, 
 are not, wherever that church is. Hence it appears, which 
 is the tree, that extends its fruitful branches over the earth, 
 and which are the broken branches, deprived of all nourish- 
 ment from the root, and withering on the ground." Contra 
 Crescon. L. iv. c. lxi. T. vii. p. 213. — u It is our duty to 
 hold to the Christian religion, and the communion of that 
 church, which is Catholic, and is so called, not by us only, 
 but by all its adversaries*. For whether they be so dis- 
 posed or not, in conversing with others, they must use the 
 the word Catholic, or they will not be understood." De 
 vera Rcligione, T. I. p. 303. — Among the many considera- 
 tions that bind me to the church, " is the name of Catholic, 
 which, not without reason, in the midst of so many heresies, 
 
 * Tencnda est nobis Christiana Religio, et ejus ecclcsitz communicatio, 
 qua Catholica est, et Catholka nuncupatur, non solum a suis, verumetiam 
 db omnibus inimicis. 
 
( 94 ) 
 
 this church alone has so retained*, that, although all 
 heretics wish to acquire the name, should a stranger ask 
 where the Catholics assemble, the heretics themselves will 
 not dare to point out any of their own places of meeting," 
 Contra Ep. Fundam. T. vi. p. 46. 
 
 Conference of Carthage, L. C* In this Con* 
 ference, held in 411, to terminate the long-existing schism 
 between the Donatists and Catholics, the main question to be 
 decided was : Where was the Catholic church? The Dona- 
 tists allowed, that that was it, which was spread throughout 
 the world. It remained, therefore, to be shewn which 
 party was united to all other churches; and this the Catho- 
 lics easily proved to be on their side. In this conference 
 the great S. Augustin manifested his learning and Lis 
 eloquence, and above all his zeal for the unity of the church; 
 when the two hundred and eighty-six Catholic bishops, 
 with one voice, offered to resign their sees to the Donatists, 
 would these return to the church, and the measure be agree* 
 able to the people. Cone. Gen. T. ii. p. 1463. 
 
 At what time, to this primitive appellation of Catholic 
 was superadded that of Roman, is of little moment : suffice 
 it, that the thing itself was, at all times, implied; that is, 
 communion with the see of Rome was, at all times, deemed 
 essential, and the primacy of its bishops acknowledged. 
 
 FATHERS. 
 
 Cent. II. 
 
 S. IrenWUS, L. C- " To this church (of Rome,) 
 
 * Tenet ipswn Catholica nomen, quod sic isla ccclesia sola 
 ebtinuity Sfc. 
 
( 95 ) 
 
 on account of its superior headship, every other must have 
 recourse, that is, the faithful of all countries ; in which 
 church has been preserved the doctrine delivered by the 
 apostles." Adver, Hcer. L. iii. c. 3. p. 201. 
 
 Tcrtullian, L. C. u In Italy you have Rome ; 
 an authority to which we (Africans) can readily appeal*." 
 De Prce scrip, p. 338. 
 
 Cent. III. 
 
 S. Cyprian, L. C. In a letter to Cornelius, 
 bishop of Rome, having stated the irregular conduct of 
 certain African schismatics, who had gone to Rome, he 
 says — " After these attempts, having chosen a bishop for 
 themselves, they dare to sail, and to carry letters, from schis- 
 matics and profane men, to the chair of Peter and to the 
 principal church, whence the sacerdotal unity took its rise; 
 not reflecting, that the members of that church are Romans, 
 (whose faith was praised by Paul), to whom perfidy can 
 have no access t." Ep. lix. p. 135. 
 
 Cent. IV. 
 
 S. Julius 1. L.C-Z About the year 34 1, during 
 the heat of the Arian controversy, the enemies of S. Atha- 
 nasius, the bishop of Alexandria, having appealed against 
 
 * See the entire passage, p. 76*. 
 
 f Ad Petri Catkedra?n, atque ad Ecclcsiam principalem, unde unitas 
 sacerdottdis exorta est, 
 
 X He succeeded S. Mark in the see of S. Peter in 337, and died 
 in 352. We have two letters of this Pope in favour of S. Athana- 
 sius; which Tillemont ranks amongst the most precious monuments 
 of ecclesiastical antiquity. 
 
( 96 ) 
 
 him, to Julius the Roman bishop, the latter, in a letter 
 addressed to them, when they had declined appearing at 
 Rome, has these words: — " If Athanasius and others, as you 
 say, were guilty, the matter should have proceeded accord- 
 ing to the canons, and not as it did : we all should have been 
 apprised by letter of it, that a just sentence might have been 
 pronounced by all. For bishops and churches sufFered ; not 
 Common churches, but such as the apostles themselves had 
 taught. And why did you not write principally to us con- 
 cerning the city of Alexandria ? Were you ignorant, that 
 it was customary first to inform this see, that hence the 
 first decision might issue* ? If, therefore, suspicions were 
 there (in the East) entertained against that bishop, they 
 should have been reported to us. Now, having done what 
 they pleased, they require that we, without any previous 
 information, should approve their sentence. Such are not 
 the ordinances of Paul : such is not the tradition of our 
 fathers: it is a new and unexampled conduct t." Ep. 
 Julii, Cone, Gen, T, ii. p. 511. — As this epistle is addressed 
 to many Eastern bishops, it may be presumed to contain 
 the admitted opinions, at this time, of all the churches. 
 
 Council of Sardica, G, C> A few years after 
 this, in 347, twenty-two years after the council of Nice, 
 a Synod, assembled at Sardica, — considered sometimes 
 as an appendage to that of Nice — enacted a canon, 
 which enforces the same jurisdiction of the Roman bishop. 
 — " But if a bishop, having been condemned in any suit, 
 esteems his cause so good, as to wish to have it revised, 
 let us so honour, if it please you, the memory of the 
 . — — — — — — ———————— „ , m , 
 
 * y\ ayvoEiTE, brt txto eQo$ w vrpoTepov ypx<pz<rQai y/xiv } xat ourvt 
 ivfov w bpt£ecr9cu ra foxoua J — 
 
 T dux buTug m iraVK* haTxt-Eis dux outco$ bi rrccTEpsg 7ra.f>a$ Edmariv, 
 
 CtXhO$ TV7T0S EtmV 01/70$, KM XCCiVOV TO S7riTn$EU(ACt t 
 
( 97 ) 
 
 apostle Peter, that the judges of that cause be ordered to 
 write to Julius, the Roman bishop. And if he judge it 
 proper to renew the judgment, let it be so renewed, and 
 he appoint judges.* If he think, there is not cause for a 
 revision, let things remain as they were decided." Can, iii. 
 Cone. Gen. T. ii. p. 630. 
 
 S. Optatus ofMilevis, i. C- " You cannot 
 deny," he says to the schismatic Parmenianus, " that S. 
 Peter, the chief of the apostles, established an episcopal 
 chair at Rome: this chair was one, that all others might 
 preserve unity by the union which they had with it: so 
 that whoever set up a chair against it, should be a schis- 
 matic and an offender. It was then in this one chair, 
 which is the first mark of the church, that S. Peter first 
 sat; to S. Peter succeeded Linus, and after him others till 
 Damasus, who is now our colleague ; by whose means all 
 the churches of the world are united with us in the same 
 communion, keeping correspondence by circular letters : t 
 As to your party, which would willingly be thought to be 
 the church, shew us the origin of your chair: You tell 
 us, that you are a part of the Roman Church ; but this is 
 a branch of your error, which proceeds from the root of 
 falsehood, and not from the stock of truth." De Schism* 
 Donat. L. ii. p. 2S, 29. 
 
 I do not quote some expressions and some facts in the 
 three general councils, of Constantinople in 381 ; of Epliesus 
 in 431 ; and of Chalcedon in 451 ; which expressions and 
 
 ■■-■■■■■'■ — . , i . i ...... , . , . 
 
 * Ldoxii i/fJLwv ayccTry , YlzTpou rev a7rocrTo?,C'j rviv ftinyjiviv Ti{jw<rufjiev 
 xxi ypu<pyvM Trapa tcutuv tuv npivavruv louXia rep ewio-xottu Pw^ojj, 
 fc!<7T£ dia ruv yEiTViiovTuv tv? iTszpxia. £7ria-K07ruv f £i hot, avuvEuQnvetiTQ 
 diHOCTnpioV) xai ETnyvojjAOvas auro$ Trapaax 01 * 
 
 ■\ Cum quo nobis totus orbis, commercio formatarum, in una con* 
 munionis socictate concordat. 
 
( 98 ) 
 
 facts go to prove the deference which, on those great occa- 
 sions, was shewn, by the prelates of the Eastern churches, 
 to the name and authority of the Roman bishop. 
 
 S. Jerom, L. C. " I am," he says in a letter to 
 pope Damasus written from the deserts of Syria ; "lam 
 following no other than Christ, united to the communion 
 of your Holiness, that is, to the chair of Peter. I know, 
 that the church is founded upon that rock. Whoever 
 eateth the lamb out of that house, is a profane man. Who- 
 ever is not in the ark, shall perish by the flood. But 
 forasmuch as being retired into the desert of Syria, I can- 
 not receive the sacrament at your hands, I . follow your 
 colleagues, the bishops of Egypt. I do not know Vitalis ; 
 I do not communicate with Meletius ; Paulinus is a stranger 
 to me (men of suspected faith): He that gathereth not 
 with us, scattereth.*** Ep. Ivii. ad Damasum T, l.p. 
 604. — In a second letter to the same Damasus he repeats 
 the same assertion : " I cease not to proclaim : He is mine, 
 who remains united to the chair of Peter*" + Ep. lviii, 
 Ibid. p. 608. 
 
 Cent. V. 
 
 S. AugUStin, L. C. See the passage p. SO. 
 Council ofJMileviSy L. C- In <he y ear 416 > 
 
 a Synod having been assembled at Milevis in Africa 
 to oppose the errors of Pelagius, the fathers, sixty-one 
 
 * Beatitudihi tua, i. e. cathedra Petri, communione consoeior 
 super Mam Petram adijicatam Ecctesiam scio. Quicumque extra hanc 
 dotnum agnum comederit, pro/anus est. Siquis in area Noe non futrit, 
 peribit, regnante diluvio—Quicumquc tecum non colligit, spargit. 
 
 t Ego interim ckmito, si quis Cathedrx Pttrijungitur t ?neus est. 
 
( 99 ) 
 
 in number, f among whom was the great S. Augustirf), 
 wrote to the Roman bishop, Innocent I. in the follow- 
 ing words : — " Since it has pleased God, by his special 
 grace, to seat you in the apostolic chair, and so to qualify 
 you in these our times, that it would be criminal, not 
 to lay before you what is for the church's interest — we 
 do beseech you to use your pastoral care in looking after 
 the infirm members of Christ. For a new heresy is lately 
 broached. — But we hope by the mercy of our Lord, who 
 helps you in the discharge of your duty, and hears your 
 prayers, that the abettors of this pernicious doctrine will 
 submit to the authority of your holiness, which authority 
 is derived to you from the authority of the Scriptures."* 
 Cone. Gen. T. 11. p. 1545, 
 
 S. LeOy L. C* In conformity with this sentiment 
 of the African church, S. Leo, who, in the year 439, 
 was raised to the pontifical chair, and who, on his 
 accession, had received complaints from that church, in 
 his answer, having spoken "of the care of the universal 
 church laid on him by the divine institution," observes i 
 gt But if other causes should arise, appertaining to the 
 state of the churches and the concord of the priesthood^ 
 it is our will, that they be examined by you, and that a 
 full relation be sent hither; in order that my sentence may 
 confirm what you, agreeably to ecclesiastic d custom, shall 
 have equitably adjusted." Cone* Gen. T. iii. p. 1394. 
 Jn 445 he writes to the bishop of Alexandria : — " You 
 and I should think and act together. For as the blessed 
 Peter received the apostolic headship from the Lord, and 
 the Roman church adheres to his institutions, it is not 
 allowable to believe, that his holy disciple Mark, who first 
 governed the church of Alexandria, should have regulated 
 his ordinances by other rules of tradition. Doubtless, the 
 
 * Auctoritati sanctitatis tua de claroscripturarum lumine deyromptce^. 
 facilius—eos esse cessuros. 
 
 G 2 
 
A ioo) 
 
 spirit of the-master, drawn from thp same source, was one.— 
 Lei us o th» n s-.fi ,r, j rpfyfifyQg, as we do, to be of one 
 . faiih and one body, that we differ in any thing, and that 
 the institutes' of themaster and scholar may seem to vary." 
 Hid. p. 1374.— To some Gaulish bishops, in the same 
 year, he writes thus: u You will acknowledge, that the 
 apostolic see has, by innumerable references, been consulted 
 by the bishops of your province— such was the respect 
 they shewed it, — and that several of your judicial sen- 
 tences have been annulled or confirmed, as the ancient 
 custom of appeals demanded. " Ibid. p. 1396. 
 
 Valentinian III. L. C- To enforce the autho- 
 rity of the Roman see, on the present occasion, the emperor 
 Valentinian issued a rescript, which thus begins: — u As 
 the merit of the blessed Peter, i he prince of the apostles, 
 and the dignity of the Roman city, and the authority of 
 the sacred Synod (of Nice), have confirmed the primacy 
 of the apostolic chair,* let no one presumptuously attempt 
 any thing against the authority of (his see." Baron, 
 AnnaL T. vi. p. 40. an. 445. Mogunlice 1601. 
 
 ' Council of Chalcedony G. C- When this 
 council held in 451, had closed,— during the celebration 
 of which, by his delegates and in many previous trans- 
 actions, Leo maintained a conspicuous part and upheld 
 the jurisdiction of the Roman see,— the Eastern prelates, 
 there assembled, addressed an epistle to him, wherein, 
 after extolling him as the interpreter of Peier, who had 
 nourished them by his writings, and to whom, they 
 observe l% had been committed the charge of the Lord's 
 vineyard," + they relate their proceedings in the council, 
 and then add : " VVe signify to you also, that we ordained 
 some other things to pr mote good order and to strengthen 
 , • 
 
 • Sedis Apostolic ■«• primatum. 
 
 T 70V 7YI$ dlAZlhQU TflV QuhOXW TTOCpX 1G'J7U7Y\{0$ £7Tt7£Tf)aflfJl.tV0V. 
 
( ioi ) 
 
 the statutes of discipline ; persuaded, that, when you were 
 informed of it, you would approve and confirm the same.— 
 We confirmed the canon of the council of Constantinople, 
 which ordained, that its bishop should hold the prerogative 
 of honour after your most holy and apostolic chair,* con- 
 vinced, that as, without jealousy, you distribute your 
 favours to your brethren, you would extend, as usual, 
 your care to the Constantinopolitan church, and enlighten it 
 with your apostolic ray. Vouchsafe then, most holy father, 
 to admit what we hive decreed. t Your delegates, it is true, 
 strenuously opposed the measure; willing, doubtless, to 
 leave the honour of it to you, that the cause of order, as 
 well as of faith, mi^ht be indebted to you. In what we 
 did, we listened to the voice of the emperor, of the senate, 
 and of our imperial city. We entreat you to honour our 
 sentence by your sanction, and to accomplish the desires 
 of your children. + The emperor will be gratified, who 
 gave to our decision the force of law ; and the chair of Con- 
 stantinople, by its union with you and by its zeal, will, on 
 every occasion, attest its gratitude." Cone. Gen. T. iv. 
 p. 836. 
 
 S. Leo, L. (?• In 453, he writes to the bishop of 
 the apostolic see of Antioch :— " It behoves you attentively 
 to consider, over what church the Lord has appointed you 
 to preside, and to recollect the doctrine which the blessed 
 
 * mTrsiCfMVOL km t»jv vfXETEpav ayiuo-uwv di$ccx,8ei(?av aTTO^EX^xt 
 ?E t«i/t«, km @e€movv. —£@E@Mu<ratAEv rov ttavovct tov diayopeuovra, 
 
 JK£T« 70V V(A.E7£fOV ayiUTOlTQV KM a7TQ<rTQ\lK0V fyjOVOV, T« JTfECTjSa 70V 
 
 Kuv<rTMTivou7r<)teas exeiv, 
 
 + avsp tqivvv li^d<x[iiv — TauTa—~7TEpi7rTu$iao-8M KaraZiueov. 
 
 J TtflWQV KM TM$ VMS ->J/*}<pO<S 7Y)V KpKTIVj UdTTEp h}M£ig T>1 KEQOtty 
 
 t«v iv ToisKakois cru(x<pmtav iwiYwoyjx^V) o'uru km h ttopvpn JOii 7TM<riv 
 
 0LV0t7rtopU<rQl TO 7rpE7TQVt 
 
 G 3 
 
( 102 ) 
 
 Peter, the chief of all the apostles, established, indeed, in the 
 whole world, but by an especial instruction in the cities of 
 Antioch and Rome. — Often inform us of what is doing. Being 
 engaged in this solicitude with our chair, take care that the 
 privileges of the third see be infringed by the ambition of 
 no man ; for so great is the respect I bear to the Nicene 
 canons, that I will not permit, nor suffer them, to be 
 violated by any innovation.* The merits of ministers mny 
 vary; but the rights of churches remain. Wherefore, 
 should any thing be necessary for the defence of the privi- 
 leges of your church, let me be informed by yourself, 
 that I may be able to reply positively and with precision. "t 
 JEp. 92. ah 62. p. 621, 622. Edit. Parisiis, 1675. — 
 About the same time, writing to Theodoret, the learned 
 bishop of Cyrus in Syria, he says : — " To this we entreat 
 your attention, that you will speedily inform us of the pro- 
 gress of divine truth in your churches, in order that we may 
 lend our assistance, as it may seem necessary. 1 ' J Ep, 93. 
 ah 63. p. 627. 
 
 As the marks or qualities of the church of Christ, above 
 recited, have been shewn, on the authority of the early 
 fathers, to belong to that church, which unanimously trw*y 
 denominate Catholic ; — and as this church, on thg evidence 
 
 * Necpermiserim, nee patiar atiuua novitute violari, 
 i Ut nos consultationi tuce absolute et congrue responded possimus. 
 
 X It must be admitted, agreeably to the received rules of 
 human testimony, that the assertions of a Roman bishop, however 
 exalted his character, taken singly in the cau*e of his own prero- 
 gative, should be listened to with much caution: but when those 
 assertions, as in the present case, not only are not contradicted by 
 other churches, who all were interested in opposing every undue 
 assumption of power, but were explicitly avowed by some, and 
 acquiesced in by all, the> form a body of irresistible evidence, and 
 exhibit the real sentiments of the age. 
 
( 103 ) 
 
 of the same authority, is evinced to be that, which holds 
 communion with, and acknowledges the jurisdiction of the 
 Roman see ;— the truth of the second part of the Proposition 
 is proved, which states — That to the Roman Catholic 
 church are applicable the qualities — unity, visibility, inde* 
 f edibility, apostolical succession, universality, and sanctity* 
 
 The Scriptures. 
 
 Proposition VIII. 
 
 From the testimony and authority of the 
 Catholic church we receive the Scriptures, 
 and believe them to contain the revealed 
 word of God. 
 
 From the Jews, who had preserved them with religious 
 care, the Christian church received the books of the Old 
 Testament. But it was not, at once, that the canon of 
 these was fixed. For as the Jews had not admitted some — 
 such as the book of Esther, of Tobit, of Judith, of Wisdom 
 and Ecclesiasticus, and the books of the Maccabees — their 
 authority was long questioned ; and it was not, till after 
 mature deliberation, that they were universally acknow- 
 ledged. 
 
 The books of the New Testament, after the ascension 
 of our Saviour, were written under various circumstances, 
 and on various occasions: the Gospels, to satisfy the 
 laudable wishes of many, who were naturally desirous to 
 be informed of the facts of our Saviour's life, to impress 
 his admirable lessons on their minds j to perpetuate his 
 
 g4 
 
( 104 ) 
 
 words; and to oppose the wild conceptions of some dis- 
 satisfied men. The Jets of the Apostles were written, to 
 record the first preaching of the Gospel by the apostles, 
 and the interesting events of the labours of S. Paul; and 
 the Epistles, for the further instruction of those who had 
 been converted to Christianity, and to strengthen them in 
 the arduous duties of their new culling. 
 
 These writings, historical and moral — the latter address- 
 ed to particular societies — from a limited circulation, at 
 first, would be, and were, gradually more and more ex- 
 tended, and more and more read in the different assemblies 
 of the faithful. When the names of the authors were 
 known, as it generally happened, the authenticity or 
 genuine character of their writings would be, at once, 
 admitted : when this was not the case, or any doubt pre- 
 vailed, as it did in regard to the Boole of Revelations and 
 the Epistle to the Hebrews, some hesitation, in admitting 
 them as genuine, would necessarily ensue. 
 
 But as these several works appeared, the pastors of the 
 new churches, in recommending them to their flocks, were 
 in possession of an infallible rule, by which to judge of the 
 truth of the facts related, and of the soundiress of their 
 doctrines. For some of those pastors would be the apostles 
 themselves, who had received their faith from the mouth of 
 Christ, together with the commission of preaching that faith 
 * to all nations;" while others would be the disciples of 
 these men, and instructed by them in all truth. With the 
 knowledge which they had thus acquired, they would com- 
 pare the relations of the evangelists and the lessons of the 
 various epistles, and finding them to accord* they could 
 confidently pronounce, that, as those several writings, 
 given under the respective names of their authors, were 
 genuine or authentic, so were their contents true ; in other 
 words, that those contents were divine, or the word of God; 
 for they conveyed, they would say, the very truths that 
 
( 105 ) 
 
 Christ had himself delivered. Thus, in the probable 
 interpretation of the clause of the last chapter of S. John's 
 gospel, the Asiatic bishops, at whose entreaty it was 
 written, recommend it to the acceptation of other churches 
 in the following words, chap. xxi. 24 ; This is that disciple, 
 who ghelh testimony of these things, and hath written these 
 things : and we know that his testimony is true. They had 
 often heard from his mouth what he had written in his 
 gospel ; others, probably, had attested the same, and there- 
 fore they declared his testimony to he true. 
 
 As on this principle of conformity with what Christ 
 had done and taught, the writings, of which we are speak- 
 ing, were admitted as sacred and divine; so, at the same 
 time, for want of that conformity, were other writings, 
 under the names also of gospels and epistles, which then 
 appeared, rejected, as spurious and unworthy of belief. — 
 The progress, however, of these researches was, in some 
 instances, slow and deliberate. 
 
 Cent. III. 
 
 Origen, G. C He reckons twenty-two books 
 in the Old Testament, " beside which are those of the 
 Maccabees." * Then speaking of the New, he says : 
 " The gospels are but four, as I have received from tra- 
 dition, which alone are admitted, without controversy, in 
 the universal church of God. "— S. Paul, he observes, wrofe 
 not to all the churches which he had instructed, while 
 Peter, he adds, cC on whom was built the church of Christ, 
 
 * He quotes these books as part of Scripture, and proves his 
 doctrine from them in his second book Of Principles T. 1. p. 79* 
 
( 106 ) 
 
 against which the gates of hell shall not prevail, left but 
 one epistle which is received by all." The second, how- 
 ever, he says, may be admitted, as genuine, though some 
 doubt it. He mentions the book of Revelations, as ascribed 
 to S. John, but seems rather to hesitate about the three 
 epistles, now acknowledged to be the genuine work of the 
 same apostle. — Of James and Jude he is silent; and then 
 treats of the epistle to the Hebrews ; which, from the ele- 
 gance of its style and composition, bethinks, may not h tve 
 been written by S. Paul : " My opinion is, that the 
 thoughts are his ; but that the diction and composition are 
 from some other person, who was willing to record what 
 he had heard from the apostle. If any church, therefore, 
 receive it as his, it will be praise-worthy ; for our fore- 
 fathers did not, from light motives, deliver it to us as the 
 work of S. Paul." Apud. Euseb. Hist. Eccles. JL vi. c. 
 xxv. p. 290, 291. Ed. Cantab. 1720. 
 
 Serapion, G. C * " We receive Peter and the 
 other apostles, as we receive Christ himself. But as to 
 writings, which falsely bear their names, them we reject ; 
 because we are well aware, that we have them not from our 
 ancestors." Apud. Euseb. Hist, Eccles. Lib. vi. c. 12, 
 p. 270. 
 
 Cent. IV. 
 
 Council of Laodicea, G. C. About the 
 
 beginning, or rather, as it is thought, about the middle 
 of the fourth century, was assembled a council at Lao- 
 dicea in Asia Minor, which, in its canons, having re- 
 gulated many points of ecclesiastical discipline, and for- 
 
 * He was the eighth bishop of Antioch, and governed that 
 patriarchal see from 19 1 to about 213. 
 
( 107 ) 
 
 bidden private psalms to be recited in the churches, or 
 any books to be read there which are not canonical, but 
 only the canonical books of the Old and New Testament, 
 it proceeds, in its sixtieth and last canon to enumerate 
 these books. In the catalogue are included Esther and 
 Ruth, but not Tobit, Judith, Ecclesiasticus, Wisdom, 
 nor ilu) books of the Maccabees. In the New Testament, 
 the cin» icai books are the four Gospels, the Acts, the 
 seven canonical Epistles, and the fourteen of S. Paul, but 
 not the book of Revelations. Cone. Gen. T. 1. p. 1507. 
 
 Eusebius, G (7- " 1 therefore deemed it neces- 
 sary to draw out a list of the sacred books, that as, from 
 the trad tion of he Church, we distinguish the true and 
 genuine scriptures from those, which are of doubtful 
 authority, and not admitted into the body of the New 
 Testament, though received by most ecclesiastical writers ; 
 we may, by this means, more easily ascertain what are 
 genuine, and mark those, which heretics circulate under 
 the na es of some apostles ; such as the gospels of S. Peter, 
 and of others." Hist. Eccl. L. iii. c. 25. p. 119. 
 
 S. Athanasius, G. C- " The canons of the 
 holy. Catholic, and apostolic church have confirmed to us 
 the four gospels." In Sj/nops. T. II. p. 202. 
 
 S. Cyril of Jerusalem, G. C. " Learn sedu- 
 lously from the Church,* which are the books of the Old and 
 New Testament, and have nothing to do with such as are 
 apocryphal (spurious). — Meditate on the former alone, with 
 confidence, which we read in the church. + The apostles 
 and the ancient prelates, who delivered them to us, were 
 
 
( 108 ) 
 
 much wiser than thou art. As then thou art a child of the 
 Church, pass* not over her boundaries." Cat. iv. n. 20, 22. 
 p. 64, 66.— lie then reckons twenty-two books of the Old 
 Testament, and, of the new, the usual number ; and remarks, 
 that, at that time, there were gospels, written under false 
 names, which were to be shunned us pernicious : he con- 
 cludes : " What is read in. the churches, read ; what is not 
 there read, read not." Ibid. 
 
 Council of Carthqge, L. C- In the same 
 century, a council held at Carthage, in 397, enact* d, 
 that the canonical scriptures alone should be read in 
 the churches, the books of which it enumerates. In 
 this catalogue are the five books of Solomon, Tobit, 
 Judith, Esther, two books of Esdras, and two of Mac- 
 calces. In the New Testament is the book of Reve- 
 lations. Cone, Gen. T. li. p. 1177. 
 
 Cent. V. 
 
 S. AlfgHStin, L. (J. He lays down some rules 
 whereby canonical books might be distinguished :^»" In 
 this enquiry, the authority of the greater part of the Catho- 
 lic churches must be followed, and particularly of those, 
 that hold apostolical sees, and received epistles from the 
 apostles. Among the books, those that are admitted by all 
 churches, must be preferred before those that are rejected by 
 some. Again, among these we should pay a greater regard 
 to those, that are acknowledged by a great number of 
 churches, and by the most considerable, than to those that 
 are "admitted onl) by a few churches, and those of no great 
 authority. And if some have been received by the greater 
 number of churches, and rejected by those that have 
 greater authority ; though this can hardly happen, they 
 
( 109 ) 
 
 must hold the same rank." — He then slates the catalogue 
 of tjhe, canonical scriptures : — The five books of Moses : 
 one of J shua: one of Judges : one -of Ruth : four of 
 Kings : two of Chronicles : Job, Tobias, Esther, Judith 
 and two of Maccabees : two of Esdras: one of Psalms : 
 Proverbs, Canticle, Ecclesiasfes ; Wisdom and Ecclesi- 
 asticus. " These two, (though doubts may be entertained 
 of their author) yet, because they were deemed worthy to be 
 •received into the canon, may be reckoned prophetical. " 
 Neat, are the twelve Prophets, and Isaiah, Jeremiah, 
 Ezekiel, and Daniel. — In tlie canon of the Nejv Testament 
 
 are all the books which are now admitted.— 'I)e Doctrino 
 
 ■ ■ 
 
 .Christian/!, Lib. II. c. viii. T. III. p. IK — " If you 
 Jicar him contradicting," &c. See the whole p.>8&. 
 
 Innocent* I. L.C. In an epistle to : Exu- 
 perius bisliop of Toulouse, he gives a catalogue of the 
 sacred books, which corresponds with that of the Cartha- 
 ginian Synod, and of S. Augustin. He then adds, that all 
 other writings, which are circulated under the names of 
 some of the apostles, "are not only to be rejected, but to 
 be condemned. " Cone. Gen. T. 1 1, p. 1256. 
 
 S. Isidore of Pelusium, G. C- " Those holy 
 .volumes of the Scriptures are certain steps, by which 
 to iscend to God. Receive, therefore, as pure gold, and 
 purged, as it were, by the holy spirit, whatever is proposed 
 to you in the Church. But as to such writings, as are nqt 
 contained in that holy volume, though they may hotd out 
 some good advice, leave them to be discussed and pre- 
 served by others." Ep. 369. p. 96. 
 
 * S. Innocent I. succeeded Anastasius in 402, and governed 
 
 the church of Rome till 41?. ,1 hirrv-thrcc of bis letters arc extant. 
 
 * 
 
( no ) 
 
 S. GelasiUS* L. C. In 494 pope Gelasius, 
 aided by a council of seventy bishops, at Rome, pub- 
 lished a decree concerning canonical and uncanonical 
 or apocryphal books. The canonical form the same 
 catalogue, as that which we have seen, and the Roman 
 Catholic church admits; save that he reckons but one 
 book of the Maccabees. This is followed by a declara* 
 tion of the authority of the Roman church and itsprimacy ; 
 an enumeration of the four first general councils, and 
 of the works of the most celebrated fathers ; and some 
 critical reflections on the Acts of Martyrs and other 
 'writings, which should be received with caut on. Then 
 comes a list of the spurious or apocryphal works, which 
 the church condemns ; comprising talse gospels and other 
 similar writings, the works of heretics, and ot some ortho- 
 dox authors, who, in some points, had departed from the 
 doctrines of the church. Cone. Gen. T. iv. p. J 260. 
 
 While councils and popes were thus laudably employed 
 in fixing the genuine canon of the scriptures, and trans- 
 mitting them to the churches, S. Augustin, as we have seen, 
 was labouring in the same cause ; and before him, Origeri, 
 in the third century, had collected, in separate columns, 
 the various Greek versions of the Old Testament, and 
 written commentaries on many books of the Old and New ; 
 and S. Jerom, at the end of the fourth century, had 
 translated the Old Testament from the Hebrew, into Latin, 
 and the New from the Greek, — or rather corrected the old 
 translation of the latter— and, besides, published various 
 commentaries. Other fathers, at the same time, in the 
 Eastern and Western churches, particularly S. John 
 Chrysostom and S. Augustin, in their sermons to the people 
 and in writing, expounded many passages and often entire 
 books of the Scriptures. Hy such various means were 
 
 * He succeeded to Felix II. in 402, and held the Roman see 
 about five years. He has left us several letters, and treatises. 
 
( 111 ) 
 
 emendations often made in the text, or its purity pre- 
 served ; and thus have authentic copies of the scriptures, 
 in the great points of faith and morality, been transmitted 
 to us by the church ; which applauded and sanctioned the 
 successful labours of those learned men in the cause of 
 religious truth. 
 
 Council of Trent. 
 
 u The holy Synod, proposing always to itself, that, 
 all errors being destroyed, the purity of the gospel may 
 be preserved in the church: — which gospel, before pro- 
 mised by the prophets in the sacred scriptures, our Lord 
 Jesus Christ first promulgated by his own mouth, and 
 then commanded his apostles, as the fountain of all saving 
 truth and of moral discipline, to preach to every creature : 
 —and being sensible, that this truth and this discipline are 
 Contained in the written books and unwritten traditions; 
 which traditions, received by the apostles from the mouth of 
 Christ, or taught by them, under the dictation of the holy 
 spirit, have come down to us : — The sacred Synod, follow- 
 ing the examples of the holy fathers, with an equal feeling 
 of piety and reverence, receives and venerates all the books, 
 as well of the Old, as of the New Testament, of both which 
 God is the author ; as likewise those traditions, belonging 
 to faith and morals, as taught by Christ, or dictated by the 
 divine spirit, and preserved in the church by an unbroken 
 succession." This is followed by an enumeration of all 
 the books, as they are received by, and read in, the Catho- 
 lic church. Sess, iv. p. 8* 
 
( in ) 
 
 The Church is the Expounder of the 
 Sc? iptures. 
 
 Proposition IX. 
 
 As the Church can assuredly tell us, 
 what particular booh is the word of God ; 
 so can slie, with like assurance, tell us the 
 true sense and meaning of it, in controverted 
 points of faith : the same spirit, which 
 directed the writing of the scriptures, di- 
 recting the church to understand them, and 
 to teach all mysteries and duties as are 
 necessary to salvation. 
 
 SCRIPTURE. 
 
 Act. xv. 1. And sortie coming down from Judea, (to 
 Antioch) taught the brethren : That except you he civ 
 cumcised after the manner of Moses, you cannot he saved, 
 —. S. Luke then proceeds to relate, that the apostles and 
 ancients came together to consider of this matter ; and that 
 -when there had been much disputing, lVter and James de- 
 li v< red their opinions; and Barnabas and Paul told "what 
 great sii^ns and wonders God had wrought among the 
 Gentiles by them. — Ibid. ^2. — Then it pleased the apostles 
 and amients Kith the whole church, to chusc men of their 
 
( "3 ) 
 
 own company, and to send them to Antioch with Paul and 
 Barnabas,— Ibid. 23, 28, 29. Writing by their hands— 
 It hath seemed good to the Holy Ghost, and to us, to lay 
 no farther burden upon you than these necessary things— 
 that you abstain from things sacrificed to Idols, and from 
 blood, and from things strangled and from fornication*— 
 Ibid. 41. — And he (Paul) went through Syria andCilicia, 
 confirming the churches; commanding them to keep the 
 precepts of the apostles and the ancients. 
 
 See also the texts quoted under the head, The Church 
 cannot fail, p. 62. 
 
 FATHERS. 
 
 Cent. II. 
 
 S. Iren&US, L. C> Paul says : « God ap- 
 pointed in his church apostles, prophets, and doctors. 
 Where therefore are the holy gifts of God, there must the 
 truth be learned : with them is the succession from the 
 apostles; and there is the society, whose communication; 
 is sound and irrepfpveable, unadulterated and pure. These 
 preserve the faith of one God, who made all things ; 
 increase our love towards his divine son ; and expound, 
 without danger, the scriptures to us, not blaspheming the 
 name of God, nor dishonouring the patriarchs, nor con- 
 temning the prophets." Adversus Hcer. L. iv. c. 45. p. 
 345. — iC To him thatbelieveth, that there is one God, and 
 holds to the head, which is Christ — to this man all things 
 will be plain, if he read diligently the scriptures with the 
 aid of those, who are the priests in the church, and m 
 
 H 
 
( 114 ) 
 
 whose hands, as we have shewn, rests the doctrine of the 
 Apostles.* ' Ibid. c. 52. p 355. 
 
 Tertullian, L. C- i€ But we are not allowed to 
 indulge our own fancies, nor to take that which the fancy 
 of others has suggested. The apostles are our teachers, 
 who invented nothing ; but faithfully committed to the 
 world the doctrine which they had received from Christ." 
 De Prcescrip. p. 331. See the quotation p. 74. 
 
 S. Clement of Alexandria, G. C* " Those 
 
 who seek, &c. See p. 13. 
 
 Cent. III. 
 
 Origen, G. C. " Let him look to it," &c. See 
 p. 15. 
 
 Cent. IV. 
 
 S. Hilary, L. C. " Christ (teaching from the 
 ship) intimates, that they who are out of the Church, can 
 possess no understanding of the divine word. For the 
 ship is an emblem of the church, within which as the word 
 of life is placed, and preached ; so they^vho are without, 
 being as barren and useless sands, cannot understand it." 
 In Matt. c. xiii.p. 675. , 
 
 Council of Toledo, L. C. This council, held 
 in the year 400, thus defines against the prevailing heresies ; 
 i€ If any one shall assert, or believe, that any other scrip* 
 lures, besides those which the Catholic Church receives, 
 are to be esteemed of authority, or to be venerated, let him 
 be anathema." Cone. Gen. T. 11. p. 1228. 
 
( 115 ) 
 Cent. V. 
 
 S. A'UgUStin, L. C- '* Should the heretic (Faus- 
 tus) produce other works, which he insists, were written 
 by some of the apostles, by what means will he be able to 
 give them an authority, which has not come down to 
 him through those churches, which the apostles themselves 
 founded." Lib, xxiii. c. 4. Contra Faustum. T, vi. p. 117. 
 — " The authority of our sacred books, confirmed by the 
 consent of nations, through the succession of apostles, 
 bishops, and councils, is against you Manicheans ; while 
 the authority of your pretended books is null ; being main- 
 tained by such small numbers, and by those who blaspheme 
 the name of God." Ibid, c 5. p. 118. — c< Will you 
 assert, that that passage is n>t in the gospel of Matthew, 
 which the universal church has received through the suc- 
 cession of her bishops ? — From the time that evangelist 
 lived, that book, through an uninterrupted series of ages, 
 js brought down to us. — But you, perhaps, will produce 
 anot'ier copy, under the name of ^ome one of the apostles, 
 in which you may read, that Christ was not born of Mary. 
 As one of these books must lie ; which, think you, should 
 be credited 2 That, which the church, founded by Christ, 
 propagated by the apostles, spread through the world, 
 received and has preserved ; or that which the same church 
 rejects as unknown to her?* Ibid. L. xxviii. e. 2. p. 193. 
 — u H every art, however low and easy of attainment, 
 still, to be acquired, demands a teacher ; what can be more 
 
 * Cui nos potius censes fidem accomfnddurc debere ? Ei ve, quem 
 ilia Ecclesia ah ipso Christo inchoaia—ab initio traditum et comermtum 
 agnosctt atque approbat ; an ei, quern eadem Ecclesia incognitum re* 
 probat ?— 
 
 H 2 
 
( 116 ) 
 
 arrogant, than not to be willing to learn those books of 
 divine mysteries from their proper interpreters, and to con- 
 demn what is not understood."* L> de Militate credendi, 
 c. 17. T. vi. p. 45. — u For my part," he says to a 
 Manichean heretic, u I would not giye credit to the 
 gospel, unless the authority of the Catholic church in- 
 duced me to it." t Contra ep. Fund-am. T. vi. p. 46. 
 
 Vincent of Levins, JL. C- " But some may 
 
 say : If the devil and his disciples— and in general all 
 heretics, use the scriptures for their own purposes, how are 
 Catholics to discern truth from falsehood in the holy 
 writings? — This they will do, by studiously following the 
 method handed down to us by the holy and learned men, 
 who are gone before us ; that is, by interpreting the Scrip- 
 tures according to the traditions of the universal Church, 
 and the rules of catholic faith :+ in which Catholic and 
 Apostolic Church, they must also be guided by univer- 
 sality, antiquity, and unanimous consent. "§ Com. c, 
 xxvii. p. 360. 
 
 As the subject will be continued in the ensuing article, 
 and the reader will have seen what was stated under the 
 heads, Authority of the Church, Indef edibility, andAposto* 
 lical succession, more authorities cannot here be necessary* 
 
 * Quid temerarice super bice plenius, quam dlvinorum sacramento* 
 rum libros, et ab interprctibus suis nolle cognoscere, et incognitos vellc 
 damnare ? 
 
 f Evangelio non credcrem, nisi me Catholic® Ecclesicc commote- 
 ret author it as. 
 
 X Ut divinum canonem secundum universalis Ecclesicc traditiones, 
 vtjuxta Catholici dogmatis regulas interpretantur. 
 
 § Sequantur necesse est universitatem, antiquitatcm, consensioncm* . 
 
( 117 ) 
 
 Private Judgment. 
 
 SCRIPTURE. 
 
 1 Cor. xii. 58, 29. And God indeed hath set some hi 
 the Church , first apostles, secondly prophets, thirdly 
 teachers — are all apostles? are all prophets? are all 
 teachers? — Eohes. iv. 11, 12, 14. And he gave some 
 apostles, and some prophets, and other some evangelists, 
 and other some pastors and doctors, for the perfecting of 
 the saints, for the work of the ministry, for the edifying of 
 the body of Christ. — That henceforth we be no more chil- 
 dren, tossed to and fro, and carried about zzith every wind 
 of doctrine, by the wickedness of men, by cunning craftiness, 
 by which they lie in wait to deceive. — 2 Pet. iii. 15, 16, 17. 
 —As also our most dear brother Paul, according to the 
 wisdom given to him, hath written to you ; as also, in all 
 his epistles, speaking in them of these things: in which 
 are some things hard to be understood, which the unlearned 
 and unstable wrest, as they do also the other scriptures, to 
 their own destruction. You therefore, brethren, knowing 
 these things before, take heed lest, being led aside by the 
 error of the unwise, you fall from your own steadfastness. 
 
 FATHERS. 
 
 Cent. II. 
 
 S. Irenaus, L. C. " And not only from the 
 evangelical and apostolical writings, which they perversely 
 
 h3 
 
( "8 ) 
 
 interpret, and wickedly expound, do these (heretics) at- 
 tempt to prove their assertions ; but also from the law and 
 the prophets. For as there are in these many parables and 
 allegories, which may be forced into various meanings, 
 them they craftily fit to their own purpose, and thus draw 
 from the truth those, who have not a firm faith in one God 
 the father, and his son, Jesus Christ." Adv. Hcer, L. 1. 
 c. 1. p. 19. — u Such being their positions, which the pro- 
 phets never preached, nor Christ taught, nor the apostles 
 delivered; thy boast their own superior knowledge, and 
 attempt to make it seem credible ; forming, as it were, a 
 rope of sand, by adducing some words from the parables 
 or sayings of the prophets, or of Christ, or of the apostles ; 
 but so, as to violate the arrangement and order of the sacred 
 writings, and, as far as in them lies, dissolve the whole 
 connection of truth. " — This he illustrates by examples, — 
 I' id p. 35. Afterwards, speaking of the same heretics, 
 he observes, that they agree not in any opinion among 
 themselves : " so varying are their notions drawn from the 
 scriptures ;* and when a discourse has been read, shaking 
 their heads with great gravity, they pronounce, that its 
 secret meaning is above the capacity of all, and that 
 silence is the proof of wisdom. — When, therefore, they 
 shall be agreed among themselves on what they draw from 
 the scriptures, it will be our time to refute them. Mean- 
 while, thinking wrongfully, and not agreeing m the mean- 
 ing of the same words, thev convict I hemselves ; but we, 
 having one true and only God for onr master, and making 
 his words the rule of truth, always speak alike of the same 
 things ; + all ackntowledging one God, the creator of the 
 universe, who sent his prophets, and in the latter times. 
 
 * Tantv sunt de uno inter eos diversitates, de iisdem Scripturis 
 varias habentes sentcntias. 
 
 | Nos de iisdem semper eadem dicimus omnes. 
 
( 119 ) 
 
 manifested his son, to confound the incredulous, and draw 
 forth the fruit of justice.' ' L, iv. c. 69. jp. 368. 
 
 Tertullian, L. C. " And why are heretics 
 aliens and enemies to the apostles, but from the diversity 
 of doctrine, which each one of them, as he likes best, has 
 himself advanced or received in opposition to them? 
 Where, therefore, this diversity of doctrine is, there will 
 the scriptures and the expounding of them be adul- 
 terated.* For they who proposed to themselves to teach 
 differently, would see a necessity of altering the in- 
 struments whence that teaching is derived. They could 
 not otherwise advance their opinions. And as they could 
 alone succeed by such means ; so we, to maintain the 
 integrity of our doctrine, must preserve its sources pure. 
 In our sacred writings what is there adverse to us ? What 
 have we imported, that we must amend, by making some 
 change in the scriptures, because something adverse is 
 found in them ? What we are, they are. From them we 
 were formed, before there wai any thing different from 
 what we are." This reasoning he pursues with great 
 ingenuity, shewing that the heretics Marcion and Valen- 
 tinus erased passages, or altered the sense, of the scriptures, 
 as their respective views required. He then adds : "lam 
 much deceived, if these men even agree in their own rules, 
 while each one, according to his own fancy, modifies what 
 he has received, as he did, who delivered it.t What 
 Valentinus might do, that might his followers ; that might 
 Marcion and the Marcionites ; that is, change their belief 
 as they liked. In one word, view narrowly all these 
 
 * Illic scripturarum et expositionum aduUeratio dcputanda est, ubi 
 diversitas invenitur doctrine, 
 
 + Unusquisque suo arbitrio modulator, quce accepit; quemadmo* 
 dum de suo arbitrio ea compos uit ille qui tradidiU 
 
 H 4 
 
( 120 ) 
 
 heresies, and you will find that, in many things they differ 
 from their founders. Most of them indeed have no 
 churches, and wander far and wide, like solitary and 
 selfish exiles, void of faith, and without see or mother- 
 church,"* De Prcescrip. c. xxxviii. xlii. p. 33S, 339. 
 
 Cent. III. 
 
 Origen, G. C. " He, who, reading the gospel, 
 applies to it his own interpretation, not understanding it 
 as the Lord spoke it, truly he is a false prophet, uttering 
 words from his own mind. These words may fairly be 
 understood of heretics, for they apply their own fables to 
 the gospels, and the writings of the apofctles ; expounding 
 by their own judgment, and not according to the sense of 
 the holy spirit." Horn. II. in Ezech. T. iii. p. 3Q2.' 
 
 S. Cyprian, L. C. " And let not some men de* 
 ceive themselves by an idle interpretation of the words 
 of Christ, when he said: Where there are two or three 
 gathered together in my name, there I am with them. 
 (Matt, xviii. 20.) Corrupting the gospel and interpreting 
 falsely, they take the last words, and omit what goes 
 before; retaining one part, and craftily suppressing the 
 olher. As they are cut off from the church, so do they 
 cut off the words of scripture. For, recommending lo his 
 disciples unanimity and peace, the Lord said to them : If 
 two of you shall agree upon earth, concerning any thing 
 whatsoever they shall ask, it shall be done for them hy my 
 father : for where there are two or three gathered, S?c. 
 shewing, that much is granted, not to the number, but to 
 
 * Plerique nee ecclesias habent, sine matre, sine sede, orbifide, 
 txtorresj quasi sibi, lute vagantur. 
 
( 121 ) 
 
 the unanimity of the supplicants. If two of you , he says, 
 shall agree upon earth : he gives the first place to unani- 
 mity, to peaceful concord : on this he insists. But how 
 shall he agree with another, who has dissented from the 
 body of the church and from the whole fraternity ? Can 
 two or three be gathered together in the name of Christ, 
 who, it is plain, are separated from him and his gospel ? 
 For we did not leave them, but they us. Chusing for 
 themselves separate conventicles, they quitted the head and 
 the fountain of truth." * Be Unit. Eccles. p. 1 12. 
 
 Cent. IV. 
 
 Eusebius of C&sarea, G. C* He thus ad- 
 
 dresses a heretic, who rested his faith on his own interpre- 
 tation of scripture : " Where hast thou learnt these 
 things ? Who was thine informer ? What bishop ? What 
 councils ? What ecclesiastical writer :" Contra Marcel' 
 lum, L. II. c. 4. p. 53, 54. — "Then are his garments 
 divided, and lots cast for his coat, when each one cor- 
 rupts, and tears the beauty of his word, that is the ex* 
 pressions of the holy scriptures, and entertains such 
 opinions as are usually advanced by heretics." Dem. 
 Evang. L. x. p. 506. 
 
 S. Hilary, L. C. " When once they began (the 
 Arians) to make new confessions of faith, belief became the 
 creed of the times, rather than of the gospels, t Every 
 
 * Non enim nos ab Mis, sed illi a nobis recesseruat — Dum conven- 
 ticula&ibi diversa constituunt, veritatis caput atque originem r clique- 
 runt. 
 
 t Facta cstjidcs tcmporum, potiits qua?n evangeliorum. 
 
( 122 ) 
 
 year new creeds were made, and men did not keep to that 
 simplicity of faith, which they professed at their baptism. 
 And then what miseries ensued ! For soon there were as 
 many creeds as might please each parly;* and nothing 
 else has been minded, since the council of Nice, but this 
 creed-making. New creeds have come forth every year, 
 and every month. + They have been changed, have been 
 anathematized, and then re-established; and thus by too 
 much enquiring into the faith, there is no faith left. Recol- 
 lect, that there is not one of the heretics, who does not 
 now impudently assert, that all his blasphemies are de- 
 rived from the scriptures. — They all urge the scriptures, 
 without any knowledge of them, and without faith, talk of 
 their faith. For it is not by reading, but by compre- 
 hending their sense, that the scriptures should be weighed." 
 Ad Constant. L. 11. p. 1227, 1228, 1230. 
 
 S. Basil, G. C« He addresses a heretic; "What 
 is it you say ? Shall we not allow more to antiquity ? Does 
 not the multitude of christians claim respect, who now are, 
 as well as those who went before us ? These abounded in 
 every grace, and must we disregard them, against whom 
 you have lately brought out your impious discoveries? 
 Must we shut our eyes, and, suppressing all recollection of 
 every holy man, submit our understandings to your deceits, 
 aud idle sophistries ? Truly, your influence must be great, 
 if, what the devil could not effect by his wiles, we should 
 concede to your dictation; that is, persuaded by you, we 
 should prefer your ^inventions to that tradition of belief, 
 which, in all former times, prevailed under the direction of 
 so many holy men." L. 1. Adv. Eunom. T. I. p. 210. 
 
 $. Ephrem, G. C- " Heretics, willing to give 
 strength to their error, endeavour to extract passages from 
 
 * Tot Jiunc fides existere, quot voluntatcs. 
 | Annuas aiquc wnstruas de Deo fides dtccrnimus. 
 
( 128 ) 
 
 the scriptures, by which to pervert the minds of those, 
 who may listen to them. Of them Irenaeu* has well said : 
 Such being their positions, which the prophets never 
 preached, &c. As page'118." De -dilute c. 8. T. 11. 
 p. 49. Ed. Vossii. 
 
 Rufinus* relates of S. Basil and Gregory Nazianzen, 
 that " during the thirteen years they spent at Athens, 
 laying aside all profane words, they applied solely to the 
 sacred writings, explaining them, not from their own 
 presumption, but by the authority of those ancient fathers,* 
 who, it was plain, had received the rule of interpretation, 
 from apostolical succession. "+ Hist. Eccles. L. 11. c, 9» 
 p. 256. Edit. Basil. 1562. 
 
 S. Cyril of Jerusalem, G. C " If thou 
 
 learnest the faith, thou shalt possess the promise; but 
 thou must hold fast to that faith which the church alone 
 teaches, confirmed as it is by all the scriptures. For as 
 all persons are not able to read those scriptures ; and some 
 from ignorance, some from occupation, arc witheld from 
 acquiring knowledge; that thou mayest not through ig- 
 norance, iuse thy soul we have comprised, in a few lines, 
 the sum of Christian cjoctriue, which, as it is read to you, 
 we would have you to ,< in, inscribing it on your minds, 
 not on paper. — Admit no otbei doctrine than this, even 
 though we, by sume change in ourselves, or an angel from 
 heaven, as the apostle says (Gal. 18), should teach other* 
 
 • A priest of Aquileia, who flourished from the year 372 to 
 about 410. He translated, or rather paraphrased, several cf the 
 works of Origen, and the history of Eusebius, adding two books, and 
 bringing the history of the church down to the death of Theodosius. 
 
 f Ex mqjorum script es et autor itate. 
 
 % Ex apostolica succession inteUigcndi regulam suscepisse constabat. 
 
( m ) 
 
 •wise. — When a proper occasion offers, you may draw from 
 the sacred scriptures such proofs as are contained in them : 
 for the things of faith were cot composed by men, but the 
 unity of doctrine, in all points' of moment, is from the 
 scriptures. ,, Cateclu V. n. 7. p. 75—" Who but the 
 divine spirit, whose word the scriptures arc, can un- 
 derstand the hidden things of God ? But even that spirit 
 Las not spoken, in the scriptures, of the generation of 
 the son of God from the father. Then why will you 
 enquire into that which is not there written ? You that 
 do not know what is written, be not curious in other 
 things. Many points are there delivered, which we com- 
 prehend not : what is not delivered, we should not attempt 
 to know." Catech* xi. n. 4. p, 140. 
 
 S. Gregory of Nazianzum. G. C. To one 
 
 indeed, is given the word of wisdom ; to another the word 
 of knowledge : (1 Cor. xii. 8.) My brethren, let us 
 respect, and guard, and maintain this order. Let some 
 hear, others speak, and others act. — We must not all ex- 
 ercise the office of the tongue, which is the most prompt 
 and ready member ; for all are not apostles, nor prophets, 
 nor expounders. — To teach is great and eminent ; but to 
 learn is void of danger. You that are a sheep, why do 
 you arrogate the function of the shepherd ? Being the 
 foot, why will you be the head ? Why do you pursue 
 the great, but uncertain and perilous, gains of the ocean ; 
 when you may till the earth in safety ?" Oral. xxvi. T. 1. 
 p, 450. — " Truly, there should have been a law among 
 us, whereby — as among the Jews young men were not allow- 
 ed to read certain books of scripture — not all men, and at 
 all times, but certain persons only, and on certain occasions 
 should be permitted to discuss the points of faith." Ibid. 
 p. 462. — " If these heretics may freely teach and pro- 
 mulgate their opinions, who does not see, that the doctrine 
 of the church will be condemned, as if truth were on their 
 
( 125 ) 
 
 side? But two opposite doctrines, on the same point, 
 cannot possibly be true." Orat. xlvi. p. 722. 
 
 S. EpTphaniUS, G. C. See the passage p. 22. 
 
 S. Jerom, JL. C« " These things (some passages 
 of scripture) I have lightly touched on, that you may be 
 convinced, how necessary a guide is, wh en you enter on the 
 study of the scriptures. I say nothing of grammarians, 
 rhetoricians, philosophers, and of other learned professions, 
 the knowledge of which is so useful, and the rules of which 
 are laid down. Let me speak of menial arts, such as are 
 learnt not by lectures, but by practice. In all these, 
 however, there must be some one to shew the way. — The 
 art of understanding the scriptures alone is open to every 
 reader! Here, learned or unlearned, we can all interpret. 
 The tattling old woman, the doating old man, the wordy 
 sophist, all, all here presume; they tear texts asunder, and 
 dare become teachers before they have learned. Some you 
 may see, surrounded by a female circle, weighing out with 
 a solemn brow their pompous phrases, and discussing the 
 import of these sacred oracles ; while others, oh shame ! 
 are taking lessons from the women, that they may be able 
 to instruct the men, — I speak not of those who, like myself, 
 coming to the study of the holy scriptures from profane 
 authors and the exercises of worldly eloquence, vainly 
 fancy all they utter to be the law of God ; not deigning to 
 learn, what the prophets, and what the apostles thought. 
 In support of their own conceptions they adduce incon- 
 gruous proofs ; not aware, that, to distort sentences, and to 
 force the reluctant scripture to bend to their own wishes, 
 argues not a superior understanding, but is a mode of 
 teaching the most faulty.' ' Ep. 103. ad Paulinum y T* I. 
 p. 1008. 
 
( V2d ) 
 Cent. V. 
 
 S. Augustbl, L. C- "So great is the depth of 
 the sacred writings, that I might daily advance in them, 
 if, from youth to old age, I were to endeavour, in the 
 midst of leisure, with incessant application, and with 
 greater talents, to 1< arn them only ; not that, in those 
 points that are necessary to salvation, the difficulty be so 
 great: but when a man has acquired that faith, which is 
 necessary to form a good and holy life, then so much 
 remains involved in obscurity, such depth of wisdom in the 
 expression, and in the thing signified, that, after the most 
 acute and ardent mind has given all its days to the study, 
 it finds the truth of the saying; When a man hath done, 
 then shall he begin.'' (Ecctes. c. xviii. 6.) Ep. 137. 
 alias 3. ad Vohtsinmim. T. 11. p, 4. — M Heresies have not 
 arisen, nor certain pernicious doctrines, but from the holy 
 scriptures being ill understood, and when rash and bold 
 assertion has been the consequence.* Wherefore, my 
 brethren, what we arc little able to comprehend, let us 
 listen to with great caution, and, with humble deference, 
 holding the sound rule, that we use that as food, which, 
 according to the faith that is in us, we understand; and 
 what we do not thus understand, still believe without 
 doubting, that it is good and true." Tract xviii. in loan* 
 T. ix. p. 64.— M All these silly heretics, who wish to be 
 called Christians, varnish over their wild fancies with the 
 words of Christ, when he said to his disciples : (John xvi. 
 12.) / have i^et many things to say to you , but you cannot 
 
 * Neque enim natoc sunt harcses, tt quosdam dogmata pcrversitatis 
 — rim dun Scriptum: bona: intcttigitntw non bene : et quod in cis non 
 bene inteitigitur, etiam temcre et uuducter asscritur. 
 
( 127 ) 
 
 bear them now ; as if the imaginations of these men were 
 the things which the disciples could not then bear.* This 
 the apostle foresaw : (11 Tim. iv. 3, 4.) For there shall 
 be a time, when they will not endure sound doctrine, but, 
 according to their own desires, they will keep to themselves 
 teachers, having itching ears: and will turn away their 
 hearing from the truth, but will be turned to fables, 19 
 Tract. 97. in loan. T. 9. p. 197. 
 
 Cf Wherefore, though on this subject (concerning bap* 
 tisra) there should not beany clear decision from the scrip- 
 tures, yet, even here, the truth of those scriptures is held 
 by us, when we do that which the universal church ap- 
 proves. This church the divine authority commends, and 
 as it cannot deceive us, he, who fears to be imposed on, 
 under the obscurity of the present question, will consult 
 the church, which, without any ambiguity, the scriptures 
 establish.-!-" Contra Crescon. L. 1. T. vii. p. 168.--" No 
 one, certainly, can attribute to the sacred writings the many 
 and various errors of heretics ; though they all endeavour 
 to rest their false and fallacious opinions on that authority." 
 Be Trinit. L.l.T.lll.p. 87.— " Whence came Donatus ? 
 From what country did he spring ? Out of what sea did 
 lie rise? From what sky did he descend ? L. 111. Con. 
 Donat. T. vii. p. 44, 
 
 Notwithstanding the caution which this great man re- 
 commends to all readers of the scriptures, on account of the 
 bad use that has been made of them, he is ever earnest in 
 pressing their perusal ; while no one has written so much 
 to elucidate their contents, and to establish their authority. 
 So have written S. Jerom of the Latin church, and, among 
 the Greeks, S.' John Chrysostom. 
 
 * Quasi hac ipsa sint, qua tunc discipuli portare non poterant. 
 
 t Eandem Eccksiam de ilia consulat, quamjine ulla ambiguitate 
 sancta Scriptura demonstrut. 
 
( 128 ) 
 
 Vincent of Levins, JL. C " Often having en- 
 quired, with much earnestness, from many holy and 
 learned persons, by what certain and general rule, I might 
 distinguish truth from error, this answer I received from 
 all — That if I or any other person, would detect the frauds 
 of heretics, avoid their snares, and stand stedfast in the 
 true faith, we must ground ourselves on two principles— 
 the authority of the scriptures, and the tradition of the 
 Catholic church."* Common, n. ii. p. 316. — " But 
 some, perhaps, may ask : — The canon ©f the holy books 
 being perfect, and more than sufficient for itself, why 
 should the authority of the church be joined to it? — I 
 answer : Because the scripture, having a sublime sense, 
 is differently expounded. By one person it is interpreted in 
 one sense, by a second in another sense : so that there are 
 almost as many opinions about its meaning, as there are 
 persons. Novatian, Sabellius, Donatus, Arius, Eunomius, 
 Macedonius, Apollinaris, Priseillian, Jovinianus, Pelai>ius, 
 Celestius, and finally Nestorius, admit no common in- 
 terpretation. It is therefore wholly necessary, on ac- 
 count of so many subtle evasions, to take the sense of 
 the Catholic church for our rule." t Ibid. n. 11. p. 317. 
 — " It may be asked : Have heretics recourse to the 
 authority of the scriptures ?— Yes, truly, and with great 
 eagerness. You may see them running over all the 
 volumes of the divine law, from the books of Moses, 
 through those of kings, the psalms, the prophets, the 
 evangelists, and the apostolic epistles. In the presence of 
 
 * Primum scilicet divines legis auctoritatc, turn deinde Ecclesitz 
 Catholictx traditione. 
 
 f Ut prophetical et apostolicx interpretations linea secundum 
 Ecclesiastici et Catholici sensns normam dirigatur. 
 
( 129 ) 
 
 their followers, or their adversaries ; publicly or in private ; 
 in their sermons, or in their writings ; at (he table, or in 
 the streets ; they seldom utter any thing from themselves, 
 that is not carefully disguised in scripture-language.— But 
 the more artfully they conceal themselves in the shade of 
 the divine writings, the more carefully are they to be 
 avoided and dreaded.* For well they know, were their 
 errors plainly announced, they would give satisfaction to 
 very few : they sprinkle them, therefor , with the odour 
 of celestial eloquence, that he, who would reject a humarr 
 error, may be allured by the divine oracles." Ibid* n. 
 xxv. p. 356.— " Should any one enquire, — while they 
 advance their erros, — what proof have you ? Whence 
 do you learn, that it is my duty, as you say, to depart 
 from the universal and ancient faith of the Catholic 
 church ?t — Without hesitation they reply: So it is 
 written. (Matt. iv. 6. } And at once they have ready a 
 thousand testimonies, a thousand examples, and a thou- 
 sand authorities, from the law, the psalms, the proph< ts, 
 the apostles; which, interpreted according to their own 
 humours, may cast the unhappy soul into the abyss of 
 heresy." J Ibid. n. xxvi. p. o59. 
 
 * Sed tanto magis cavendi et pertimcscendi sunt, quanto occultius 
 sub divincc legis umbracuiis latitant. 
 
 f Unde probas, wide doces quod Ecclesice Catholicce universalem 
 et antiquum Jidem dimittere debeam ? statim ille: Scriptum est eimn. 
 
 X Quibus novo et malo more interpretatis, ex arce Catholica in 
 harescos barathrum- infeiix animapracipitetur. 
 
( 130 ) 
 Apostolical Traditions, 
 
 :cr= 
 
 Ely Apostolical Traditions are understood such point* 
 of Catholic belief and practice, as, not committed to writing 
 in the holy scriptures, have come down, in an unbroken 
 series of oral delivery, from the apostolic ages. Among 
 many of these traditions, which wilt be seen, may be 
 placed, in the first place, and by way of illustration, the 
 authentic canon of the books of the Old and New Testa-. 
 ment, carefully separated from all apocryphal admixture, 
 preserved in the church, and transmitted to us. 
 
 SCRIPTURE. 
 
 2 Thess. ii. 14. Therefore, brethren, stand fast ; and 
 hold the traditions which you have learned, whether by 
 word or by our epistle. — iii. 6. — And we charge you, 
 brethren, in the name of the Lord Jesus Christ, that you 
 withdraw yourselves from every brother walking disorderly, 
 and not according to the tradition which they have received 
 of us. — 1 Cor. xi. 2. Now I praise you, brethren, that 
 in all things you are mindful of me: and keep my ordi* 
 nances as I delivered them to you. — 23. — For I have re' 
 ceivedof the Lord, that which also 1 delivered to you, that 
 the Luord Jesus, the same night, in which he was betrayed) 
 took bread. — 34. — And the rest I will set in order when 
 I come. — I Tim. vi. 20. — O Timothy, keep that which is 
 committed to thy trust, avoiding the profane novelties of 
 words, and oppositions of knowledge falsely so called. — 
 
( 131 ) 
 
 2 Tim. i. 13. Hold the form of sound words, which thou 
 hast heard of me in faith, and in the love which is in 
 Christ Jesus.— ii. 2. And (he things which thou hast 
 heard of me before many witnesses, the same commend to 
 faithful men, who shall be fit to teach others also. — iii. 14. 
 — But continue thou in those things which thou hast 
 learned, and which have been committed to thee: knowing 
 of whom thou hast learned them. 
 
 FATHERS. 
 
 Cent. I. 
 
 S. Ignatius, G. C. Eusebius, the father of ec- 
 clesiastical history, and who died early in the fourth 
 century, speaking of S. Ignatius, the disciple of 9, Peter, 
 and who, after him, was the second bishop of Antioch, 
 says : — " As he was lead through Asia under a strict 
 guard of soldiers, and entered the several cities, in his 
 exhortations to the churches, he admonished them, in the 
 first place, to be aware of the false doctrines of the heretics, 
 which now began to emerge into light, and to spread 
 themselves widely. He then exhorted them to hold fast 
 to the tradition of the apostles, which tradition, confirmed 
 by his own testimony, for the more sure information of 
 posterity, he deemed it necessary to commit to writing." * 
 Hist. Eccles. L. iii. c. 36. p> 130. 
 
 * TrpouTpsTTL re a?rpi£ £x£<r9ai TY\$ rav a7ro<TTo\w Trapciha-eco^, YlV 
 vTrsp a<r(px\Eiz; , jc&i iyypatpu^ >j3ri fJuzprupOfAtvos, dixTU7rou<rQai 
 dvxyxcucv hytira. 
 
 i2 
 
( 132 ) 
 Cent. II. 
 
 S. tremens, L. C. " When these heretics are 
 convicted from the scriptures, they begin to accuse the 
 scriptures themselves, as not being accurate, and void of 
 authority, and so variously expressed, that from them 
 truth cannot be discovered by those who are ignorant of 
 tradition. For that truth came not by writing, but by the 
 living voice: wherefore Paul said : (1 Cor. ii. 6.) How 
 belt we speak wisdom among the perfect; yet not the 
 wisdom of this world. — Now this wisdom each one of them 
 pretends to possess, as he has drawn it from himself. For 
 each one in his own perversity, perverting the rule of 
 truth, blushes not to vaunt himself. On the other hand, 
 when we appeal to that tradition, which, coming from the 
 apostles through the succession of ministers, is preserved 
 in the churches, they object to it, observing that, being 
 themselves wiser than those ministers, and the apostles 
 themselves, they have discovered the genuine truth. — 
 Thus they assent neither to the scriptures, nor to tra- 
 dition."* Adv. Hcercs. L. Hi. c. 2. p. 199, 200.— 
 " And had these apostles left us nothing in writing, must 
 not we, in that case, have followed the rule of doctrine, 
 which they delivered to those to whom they entrusted 
 their churches ? To this rule many barbarous nations 
 submit, who, deprived of the aid of letters, have the words 
 of salvation written on their hearts, and carefully guard 
 the doctrine which has been delivered." Ibid. c. iv. 
 p. 205. 
 
 In a letter preserved by Eusebius, he says : f f Poly- 
 carp (bishop of Smyrna and the disciple of S. John), 
 agreeing in all things with the holy scripture, spoke of 
 
 * Naque Scripturis, nequc traditioni consentire eos. 
 
( 133 ) 
 
 the miracles and the doctrine of our Lord, just as he 
 had heard them related by those, who had themselves 
 seen the Lord of life. Those same things, by the divine 
 goodness, I also heard (from Poly carp), impressing them, 
 not on paper, but on my heart ; and [ constantly revolve 
 them in my mind." Hist. Ecchs. L. v. c. 20. p. 238. — 
 " This Polycarp," Irenaus relates himself, u always 
 taught what he had learnt from the apostles, delivering it 
 to the church ; and these things alone are true. To them 
 all the churches of Asia, and they who, down to this day, 
 have succeeded to Polycarp, bear testimony. He was a 
 man of much greater authority, and a witness of truth 
 more faithful, than Valentinus, and Marcion, and such 
 perverse thinkers. Coming to Rome, in the time of 
 Anicetus, he converted many heretics to the church of 
 God, announcing the one and only troth, which he had 
 received from the apostles, and which he delivered to the 
 church. There is an epistle of Polycarp to the Philip- 
 pians, from which* may be collected, what was' the .cha* 
 racter of his faith, and the truth which he preached. 
 Moreover, the church of Ephesus, which Paul founded, 
 and where John resided to the time of Trajan, is itself a 
 witness to the doctrine delivered by the apostles." Adi\ 
 ffcer. L. iii. c. 3. /?, 203. See more on this subject, from 
 this father, under, The Marks of the Church, p. 35. 
 
 Clement of Alexandria, G. C- "They, who 
 
 preserved the true tradition of blessed doctrine, receiving 
 it from Peter, and James, and John, and Paul, as a son 
 from his father, have come to us, here to deposit the 
 apostolic seeds received from their elders. — Christ did not 
 reveal (o many, what did not appertain to many ; but to a 
 few, whom he thought proper ; that they receiving it might 
 communicate what they had received to others." Strom. 
 Is. 1. p. 201. — " They are instigated by a love of false 
 glory, who, by other traditions, corrupt those truths, which 
 
 I 3 
 
( 134 ) 
 
 agree with the inspired word, and were delivered by the 
 holy anosiles and by teachers, opposing the divine tradi- 
 tion by human doctrines,* that they may establish heresy. 
 For among those learned ornaments of the church, what 
 was left for Marcion, or for others who entered not by the 
 rii,ht road ? In wisdom they could not surpass their pre- 
 decessor, so as to add any thing to what they had truly 
 taught, it would, iudeed, have been well for them, could 
 they have acquired what had been delivered." Strom, 
 
 L, yii.p. 696. 
 
 Terttdiian, L. C- r Wi th this design Marcion 
 dared reject so many original documents of Christ, that the 
 reality of his body mi^ht not be proved. And by what 
 authority ? I ask thee. — If thou art a prophet ; foretel us 
 something: if an apostle; publicly proclaim it : if of apos- 
 tolic origin; think as the apostles thought : if a christian 
 only ; believe what has been delivered : t but if thou art 
 none of these; why, I say, die: for, in truth thou art now 
 dead, not being a Christian, by having rejected that belief 
 which makes a Christian J — Wherefore, rejecting what 
 thou didst believe, thou shewrst thy want of faith ; but this 
 proves not, that thou didst it properly. Rather it evinces, 
 that what thou hast rejected was before otherwise believed. 
 So it had been delivered : but what was delivered, was true, 
 coming from them whose duty it was to teach it. Re- 
 jecting then what had been delivered, thou hast rejected 
 what was true. Thou hadst no right to do it."§ De 
 carnc Chrisli, c. II. p. 444« — " If scripture has here 
 _ 
 
 * avfyu7Ttiai$ dtdacncaMats hi<TTa{tzvoi Qeux naptxfroim* 
 
 t Crede quod tradilum est 
 
 * Non es Christianus, non credendo, quod crtditiun Christianosfncit, 
 
 § Suod erat traditum rescindens, quod erai verum rescidisti. 
 Wullojurtfecuti. 
 
( 135 ) 
 
 defined nothing, surely usage has ; which usage has arisen 
 from tradition. For had it not been delivered, how could 
 it have obtained practice? But you say, even in speaking 
 of tradition, some written authority is necessary. Let us 
 then enquire, whether no tradition should be admitted, 
 unless it be written ? * I will allow, that it should not, if 
 no examples of other practices can be adduced, which we 
 maintain on the sole title of tradition, and the strength of 
 custom, without the smallest written authority." He 
 proceeds to mention certain practices in the adminis- 
 tration of baptism and in other rites, and then adds : — 
 " Of these and other usages, if you ask for the written 
 authority of the scriptures, none will be found. They 
 spring from tradition ; + which practice has confirmed, and 
 obedience ratified." De corona Militis> c. iii. iv. p. 289. 
 
 c< To the scriptures therefore an appeal must not be 
 made:i on them no contest should be instituted, where 
 victory is uncertain. And should the issue prove more 
 favourable, another rule should rather be pursued. The 
 question is:— To whom was that doctrine committed, by 
 -which we are made Christians? For where this doctrine 
 and this faith shall be found, there will be the truth of the 
 scriptures, and their expositions, and of all Christian 
 traditions." l>e Prmscrip. c. xix* p. 334~See other 
 passages from the s»mc Tertullian, under, The Marks of 
 the Church, p. 3G. 
 
 11 i • 
 
 * Quaramus an et tradiiio non scripta non debeat recipi ?— . . 
 
 f Harum — legem scripturarum nullam ihvenies ■ traditio tibi pros* 
 ttnaetur auctrix. 
 
 % Ergo non ad scripturas provocandum est. 
 
 i 4 
 
( 136 ) 
 Cent. III. 
 
 Origen, G. C- " The church, by tradition, has 
 received from the apostles, to give baptism to infants." 
 In.c. vi. ad Rom. T. 11. p. 543. Ed. Basil. 1571.— 
 •' As often as heretics produce the canonical scriptures, in 
 which every Christian agrees and believes, they seem to 
 say: Lo, z&ith us is the word of truth. But to them, 
 (the heretics) we cannot give credit, nor depart from the 
 first and ecclesiastical tradition : we can believe only, as 
 the succeeding churches of Cod have delivered." Tract i 
 xxix. in Matt. T. 3. p. 864. Ed.Bened. 
 
 S. Hippolt/tlfS* G. C- (i Let us believe, bre- 
 
 thren, according to apostolical tradition, that God the 
 
 word descended from heaven." Contra Noetum, p. 24*3. 
 
 EJ., Hamburg 1716. 
 t1 
 
 S. Cyprian, L. C- " Know then, that we are 
 instructed to observe what Christ delivered in offering the 
 chalice, and to depart from nothing, of which he set us 
 the exam pie. The chalice, which is offered up in remem- 
 brance of him* must contain wine and water." t Ep* lxiii. 
 p. 148. — " It is easy to minds that are religious and simple, 
 to lay aside error, and to discover truth : For if we turn 
 to the source of divine tradition, J error ceases." Ep. 
 : i 1 1 , 
 
 * He flourished in the beginning of the third century; but of 
 what see he was bishop, is uncertain. Of the many works he wrote, 
 only fragments remain, which were published by Fabriciusin 1716*. 
 He suffered martyrdom about the year '130. 
 
 fThis is known only by tradition. 
 
 % Si ad divinx traditionis caput ct originem revertamur* 
 
( 137 ) 
 
 Ixxiv^ p. 215. — On. this passage S. Augustin observes: 
 " The advice which Cyprian gives to recur to the tradition 
 of the apostles, and thence to bring down the series to our 
 own times, is excellent, and manifestly to be followed.*' 
 De Bapt. Contra Donatistas, L. v. c 26* T. vii. p. 64. ' 
 
 S. Stephen,* L, C. Jn his letter to the church 
 of Africa, which is recorded by Vincent of Lerins in his 
 Commonitorium, he thus decrees: " ^^-^fP^fytfip 11 
 be introduced ; but let that be observed, watch is hamfftl 
 down to us by tradition. "f Corm n% yi.gr£32& 
 
 * 
 
 Cent. IV. 
 
 
 Eusebii(SofC<esarea,(x. C "The disciples 
 
 of Christ, following the practice of their master, and accora- 
 m< dating their instructions to the capacities of their hearers, 
 dcivcred what was most perfect to those, who were in a 
 •condition to receive it: but to the greater part, letting 
 themselves down to their weakness, they imparted their 
 lesions, sometimes in writing, and sometimes by word of 
 mouth, as things to be observed by an unwritten rule." J 
 
 * S. Stephen succeeded S. Lucius in the chair of S. Peter, in 
 253. In the controversy concerning the rebaptization of heretics, 
 he maintained against the Africans, on the authority of tradition, 
 that baptism, given in the name of the three persons of the holy 
 Trinity, is valid, though conferred by a heretic. He died or suf* 
 fered martyrdom, in 257. 
 
 f Nihil noxandum nisi quod traditum est. 
 
 + raurcc auyKariovTsg tjj tojv Trteiovuv acrQevsiot, ra (itv $i<z ypa^ 
 
Dem. Evang. JL, U c. 8. p. 29. — <c Tlicse are the 
 things which we briefly propose to the cousiderat ion of 
 the Galatians, from the epistle addressed to them by 
 Paul, in which is contained the mystical regeneration 
 of saving faith, in the name of the Father, Son, and 
 Holy Ghost. Which truths, though they be consigned 
 to the sacred writings, are still, in a fuller maimer, con- 
 firmed by the tradition, of the Catholic church, which 
 church is diffused over all the earth.* This unwritten 
 tradition confirms and seals the testimonies of the holy 
 scriptures." Ibid. L. 1. Cont. Marcellum, c. 1. p. 9. 
 
 S. AthanasiUS, G. C- " But you, resting on 
 the foundation of the apostles, and holding the traditions of 
 the fathers,t pray, that all animosity may cease." De 
 Sj/n. T. 1. p. 767.— " If the Arians allow, that these 
 things are new, they will not deny, that this heresy is 
 something foreign, and not received from the fathers. But 
 what is not thus received, but newly discovered, + of what 
 nature, I beg, is it, but of that, of which the apostle 
 spoke : In the last times some shall depart from the faith, 
 giving heed to spirits oj error ? (1 Tim. iv. 1.) Orat* I, 
 conU Arianos, T. Up, 412. — " That is the true doctrine, 
 as the filth ers delivered, § that the sound judgment, when 
 all agree among themselves, not differing in any thing that 
 has been received." Ibid, p, 211. 
 
 S. Basil, G. C. K Among the points of belief 
 and practice in the church, some were delivered in writing, 
 
 t raj vapofiwrsii ruv ntxrtpav aarfxevrrj. 
 
 > 
 + to (w Ik Traripw, aO&a, vw Etpeupmv. 
 
 § tiS w TrarspBi 7rapxfc$a)Ka<riv. 
 
( 139 ) 
 
 while others were received by apostolical tradition in 
 mystery, that is, in a hidden manner : but both have equal 
 authority,* nor are they opposed by any one, who is but 
 slightly versed in ecclesiastical rites. For if we attempt 
 to reject, as matters of little moment, sucn points as were 
 not written, we shall, by our imprudence, offer a signal 
 injury to the i;ospel, confining the whole preaching of 
 faith to a mere name," — He instances many practices, then 
 in use in the Eastern churches, and asks in what part of 
 scripture they can be found?--" But by tradition," he 
 adds, '* they have been brought down to us. And the 
 day would nor suffice me, were I to enumerate all those 
 pomts which have been thus delivered. "-—He chiefly 
 alludes to the use ot tjie sign of the cross, and many 
 ceremonies in the administration of the sacraments." l)e 
 Spir. >tmcto, c. 27- T iii v o4 — " If nothing; else that 
 is unwritten, be received, then this may not. But if (he 
 greater part of our sacred rites is unwritten, together with 
 many others, let us receive this. In my opinion, it is 
 apostolical to adhere to unwritten traditions." + Ibid. 
 c. 29. p. 60.-— ' 4 Separate not the Holy Spirit from the 
 Father and the Son : let tradition deter you. J For so the 
 Lord taught, the apostles preached, the fathers maintained, 
 the martyrs confirmed. Be satisfied to speak, as you were 
 instructed." Scrm. vi. adv. Sa el. T. ii. p. 194. — " Some 
 turn to Judaism on account of the (apparent) confusion in 
 the divine persons, and others to paganism from other 
 motives: so that neither the divinely inspired scripture 
 has any effect on them ; nor can the apostolical traditions 
 
 t Qmoaiohmov oi/xai km to t<zi$ aypcxpcug Trapab^oJEtn 7rotpa{Avmv. 
 
( 140 ) 
 
 compose their difFerences." * De Spirit* Sartct. c. xxx. 
 T. iii. /?. 66. — " Let us now consider, what are our notions 
 concerning the divine Spirit, as well those which we have 
 drawn from the scriptures, as what we have received from 
 the unwritten : tradition of the fathers." + Ibid. c. ix. p. 
 19. — u It is the common aim of all the enemies of sound 
 doctrine, to shake the solidity of our faith in Christ, by 
 annulling apostolical tradition.*' — He adds : " They 
 dismiss the unwritten testimony of the fathers as a thing 
 of no value." J. /£>/</. c. x. p. 21. 
 
 Si Gregory qfNyssa, § G,C '* It is suf- 
 ficient for our purpose to be in possession of a tradition 
 coming down from our fathers as an inheritance transmitted 
 from the apostles || through a succession of holy men." 
 Orat. 111. contra Eunom. T. ii. p* 126. Edit. Paris. 
 1615. 
 
 S. Gregory of Nazianzum, G. C. "I wish, 
 
 to the last breath of life, that deposit should be confessed of 
 those holy fathers, who lived nearest to Christ and to the 
 origin of our faith, and that profession maintained, which 
 
 • 
 
 , J , 
 
 J rrjv aypdQov twv TrarEpm (juxprupiav uf xfcvog a%iav aTtOTTE^ 
 
 tiottoayas @pa@EUX<T(ov. 
 
 , . , i a 
 
 T xai a$ sk T«; ay papa <7rapaOo<TEu$ r»v narepuv 6iE&E^a/jtE9a. 
 
 ■ 
 
 § He was the younger brother of S. Basil ; like him highly 
 celebrated for his acquirements, and bishop of Nyssa, on the con- 
 fines of Cappadoeia in Asia Minor. His writings aic numerous. He 
 died very late in the fourth century. 
 
 || dpxEi — to ix^y Trarpokv rpcwav npos ^crj rnv 7rapah(rtv — k* 
 
 TUV AffQ(7TQ}MV. 
 
( HI ) 
 
 we imbibed with our milk, which we uttered with our first 
 speech." Orat. vi. T* 1. p. 141. — ts My sheep hear my 
 voice, that voice which was instructed by the sacred 
 oracles, and the writings of the holy fathers. What I 
 have learnt from them, I shall always teach, not varying 
 in a single point as the times may vary. In that pro- 
 fession I was bom; in that I will die." , Orat. xxv. 
 p. 440. 
 
 S. Epiphanius, G. C- " We must look also 
 to tradition : for all things cannot be learned from the 
 scriptures.* For which reason, the holy apostles left some 
 things in writing, and others not. Which Paul himself 
 affirms ( 1 Cor. c. xi.) As I delivered them to you, he says ; 
 and in another place : So I teach, and so I delivered to the 
 churches* And again : If you remember : unless you 
 have believed in vain." Adv. Apostolicos. Hcer. lxi. T. 1. 
 p. 511. — (i Our boundaries are fixed, and the foundation 
 and the structure of faith. We have the traditions of the 
 apostles, and the holy scriptures, and the succession of 
 doctrine and truth diffused all around.' ' Ilcer. iv. T. 1. 
 p. 471. 
 
 S. Jerom, L. C. u Now, though there were no 
 scripture-authority, the consent of the whole world would 
 carry with it the weight of a command. For many things, 
 that, by tradition, are observed in the churches, have ac- 
 quired the authority of a written law." t He then instances 
 certain practices. Adv. Lucif. T. I. p. 6t5.~The above 
 observation is made by the Luciferian ; but it is expressly 
 admitted by the orthodox interlocutor in the dialogue. 
 
 * ou yap iravTa ano tyi$ 8£ia$ ypcupw duvarai Ka(ji.$a.v£aQM. 
 
 t Multa alia, qua per traditionem in ecclesiis obscrvantur, aucto- 
 titatcm sibi scripta legis usurpaverunt. 
 
( 142 ) 
 
 S. John Chry&OStom, G. C. Commenting on 
 the parage to the T hessaloniaus ; (g Thess. ii 14) 
 Therefore, brethren, stand fdst, and hold the traditions 
 which you have learned, whether byword or by our epistle ; 
 he says : c; Hence it is plain, that all things were not 
 delivered in writing, but many otherwise ; and are equally 
 worthy to bf believed. Wherefore, let us hold fast to the 
 traditions of the church. It is tradition : let this suffice."* 
 Horn* iv. in 2 Thess. T. xi. p. 3S6. — " Not by his epistles 
 only, but by word of mouth, Paul delivered to his disciple 
 (Timothy) what he would have him do. This he shews in 
 many other places, saying: whether by wordy or by our 
 epistle. But particularly on this occasion. Lest there- 
 fore, we should think, that his doctrine has less weight, he 
 delivered many things to him unwritten, f which calling 
 to his recollection, he adds : Hold the form of sound Words 
 which thou hast heard ofme" Horn. 111. in c, i. 2 Tim. 
 T. xi. p. 552. 
 
 Cent. V. 
 
 S. AtlgUStin, L. C- " What the holy fathers 
 found in the churches, that they held to : they taught 
 what they learned ; what they received from the fathers, 
 they delivered to the children." J Contra Julianum t L. 
 
 * ivrauOa &iAov, on « itcmx 3i* sttuttoXw napEhdocrav, aXKa 
 TroXha. xai dypa<pa;. bixoiuq h xexxetva, xai tavra iuTiv a|io9n£Ta— — 
 7rafx$oo~i$ s7Ti 3 fxnfov kXeov Znrei, 
 
 t woMa yap duru km dypa<pus waptduKtv* 
 
 \ Quod invenerunt in Ecclesia, tcnuerunt ; quod didicerunt, docuc- 
 runt ; quod a Patribus acceperunt, hocjiliis tradidcrunt. 
 
( 143 ) 
 
 ii. c. 10. T< vii. p. 385.— " The church observed a most 
 salutary practice — (alluding to the repetition of baptism)— ■ 
 to correct in schismatics and heretics what was wrong ; not 
 to repeat what had been given. — Which practice, I believe, 
 came down from apostolical tradition : * as many things, 
 which are not found in their epistles, nor in later councils, 
 and yet because they are observed through the church, are 
 believed to have descended from the apostles." De bap* 
 tismo contra Donatistas, L. ii. c. 7. . T. vii. p. 42.— 
 ii What the whole church observes, what was not decreed 
 by councils, but always retained, is justly believed to be of 
 apostolic origin." t Ibid* L. iv. c. xxir. p. 57 — " The 
 custom of the church in baptising infants is not to be dis- 
 regarded, nor to be deemed superfluous; but were it not 
 of apostolical tradition, it should not be admitted." De 
 Gen. ad lit. L. x. c. 23, T. iii. p. 264. 
 
 Vincent ofLerins, L. C* See the quotations 
 p. 26, and seqq. 
 
 8. NihlS, % G. C- " You ask me, if we should 
 believe, that the Holy Ghost is of the same nature with the 
 father and the son ?— So we hold ; so we believe ; having 
 been taught by the holy fathers." § L. ii. ep. 210, p. 229. 
 Ed. Rom. 1668. 
 
 * Quam consuetudinem credo ex Apostolica traditions •cenientem, 
 
 t Quod universa tenet Eccksia, nee Conciliis institutu/n, sed 
 "semper retentum est, non nisi authoritate Apostolica traditum rectissitne 
 creditur. 
 
 X S Nilus had for his master the great Chrysostom. After 
 having been governor of Constantinople, he retired into the desert 
 of Sinai, and there led a solitary life. He flourished under the 
 emperors Arcadi us and Theodosius, and died about 451. — He has 
 left us several treatises, and a great number of letters on religious 
 subjects. 
 
( 144 ) 
 
 Not only then, agreeably to these various opinions, so 
 fully expressed, has the authentic body of our scriptures 
 been preserved by tradition ; Ijut, by the same rule, has the 
 expounding of those scriptures been invariably directed : 
 otherwise, how is it, that the washing of feet, so ex- 
 pressly enjoined by our Saviour, has not been received and 
 observed as a sacramental institution ? Why do we not 
 abstain from blood and from things strangled, as the 
 apostles themselves ordained?— In the first case, (John c. 
 xiii.) having washed the feet of his disciples, Christ says 
 to them : // then I, being your Lord and Master, h>roe 
 washed your feet : you ought also to wash one another's 
 feet. For 1 hate given you an example, that as I have 
 done to you, so you do also. The injunction is positive.— 
 In the second case, (Acts c. xv.) when difficulties were 
 raised by the Jews against the gentile converts, in favour 
 of the law of Moses, the apostles met in council at Jerusa- 
 lem ; and, after due deliberation, came to the following 
 decision : It halh seemed good to the Holy Ghost and to 
 us, to lay no further burden upon you than these necessary 
 things : That you abstain from things sacrificed to idols, 
 and from blood, and from things strangled. Here also is 
 the ordinance positive.— But by tradition we know, that, 
 in the first case, no obligation of compliance was ever im- 
 posed on the faithful ; and, by tradition again we know, 
 that, in the second, the ordinance was understood to be 
 temporary. Every difficulty is thus removed, and the 
 authority of apostolical traditions clearly ascertained.— 
 From the same tradition we learn the lawfulness of infant 
 baptism ; the validity of baptism given by heretics ; and the 
 observation of the Christian Sabbath. 
 
( 145 ) 
 
 The Office of Councils. 
 
 Proposition X. 
 
 % 
 
 The pastors of the church, who are the 
 body representative, either dispersed, or 
 convened in council, have received no com- 
 mission from Christ to frame new articles 
 of faith — these being solely divine revela- 
 tions — but to explain only and to define to 
 the faithful, what anciently was, and is, 
 received and retained, as of faith in the 
 church, when debates and controversies arise 
 about them. These definitions in matters 
 of faith only, and proposed as such, oblige 
 all the faithful to a submission of judgment. 
 
 SCRIPTURE. 
 
 See the texts quoted p. 11, and under the different 
 marks of the church. Also Acts. xv. which relates the 
 celebration, by the apostles, of the first council at Jeru- 
 salem. 
 
 S 
 
( 146 ) 
 
 FATHERS. 
 
 Vincent of Levins, L. C. On the subject of 
 
 councils, he thus enforces the doctrine of the Proposition. — 
 u The church of Christ, the careful and cautious guardian 
 of the doctrines committed to her, never in them makes 
 any change— not diminishing — not adding — she cuts not 
 off things necessary; adds not thtogs superfluous: ad- 
 heres to her own; usurps not what belongs to others. 
 Her only solicitude is, in treating what is ancient, should 
 there be any points, not fully before expressed, them to open 
 and improve ; what have been unfolded and distinctly 
 announced, them to strengthen and confirm; what have 
 been defined and ascertained, them to guard. By the 
 decrees of her councils, what more has the church, at any 
 time, laboured to accomplish, than thai, what before was 
 simply believed, should acquire a fuller credence; what 
 was preached with some caution, should be urged with 
 confidence; what was more remissly handled by the 
 Fathers, should be more accurately treated by their suc- 
 cessors. This, and this only, urged by the innovating 
 attempts of heretics, has the church by her councils effected. 
 The doctrines which, by tradition alone, she had received 
 from her elders, she, in writing, consigns to her children ;• 
 comprising in few words the great substance of belief, and, 
 not un frequently, to remove obscurity, conveying in some 
 more expressive term the unchanged point of faith." t 
 Commonit. c. xxiii.p. 3b3. 
 
 * Quod priiis a Majoribus t sola traditione suscepcrat, hoc dtindc 
 posteris ctiam per scriptures ckirographum consigners. 
 
 f AV>» novum Jidei sensum, nova: appellationis proprictatc signand** 
 
( W ) 
 
 As the Christian faith spread,, and churches were 
 formed, no sooner was that faith endangered by innova- 
 tion, the order of discipline disturbed, or other contro- 
 versies excited, than recourse was had to synods or 
 councils. In these, the convened ministers of religion, by 
 deliberation and an united effort, were enabled to* oppose 
 the progress of error, and to re-establish or to maintain 
 concord and the order of discipline. But it was not 
 before the fourth century, when Constantine had embraced 
 the Christian belief, and the Arian controversy had con- 
 vulsed the Christian world, that a general meeting of 
 distant prelates was deemed necessary, or could have been 
 accomplished, though necessary. At all times, provincial 
 synods had met; an intercourse among the churches was 
 maintained ; the apostolic faith, through a succession of 
 pastors, was preserved inviolate ; and error was success* 
 fully opposed. 
 
 Cent. IV. 
 
 Council of Nice, G. C. In 325, the first 
 general council, summoned by Constantine, met at Nice, 
 in Bithynia, composed of 318 bishops, wherein Arius 
 was condemned ; a profession of faith enacted ; the time 
 of celebrating Easter determined ; and several canons of 
 discipline passed. Into the profession of faith or creed, 
 against the error of Arius was introduced the new word 
 consubstanlial ,- thus "conveying," as Vincent of Lerins 
 observed, " by a more expressive term, the unchanged 
 point of faith." And to, signify that nothing new, be- 
 side the word itself, was intended, the creed is thus pre* 
 faced, as S. Athanasius, who was present, notices; " Be- 
 hold, what is the faith of the church." Cone. Gen. 1\ ii. 
 p. 27. — The same Athanasius adds, " In the question con- 
 ic 2 
 
( 148.) 
 
 cerning the time of celebrating Easter, because the matter 
 regarded practice, the fathers (at Nice) in deciding, said : 
 It has seemed good to us. But, in speaking of faith, they 
 said : So the Catholic Church believes : to which was 
 immediately added, the confession of faith. This they did 
 to shew, that their doctrine was not new, but apostolic ; 
 and that the confession which they committed to writing, 
 contained nothing invented by themselves, but the very 
 doctrines which the apostles had taught." Ep. de Sj/n. 
 Arbn. et Seleucics. T. 1. parte ii. p. 718. 
 
 Council of Constantinople, G. C. In 
 
 381, the second general council, convened bv the em- 
 peror Theodosius, met at Constantinople, to confirm the 
 decisions of Nice; to condemn the error of the Mace- 
 donians, who denied the divinity of the Holy Spirit ; and 
 to enact some regulations. To meet new difficulties that 
 had been raised, the Creed of Constantinople, in some 
 points, is a little more ample than that of Nice ; while 
 the 150 prelates, who formed the council, in giving 
 an account to the Western bishops of what had been 
 transacted, observe : "We maintained the faith of Nice ; 
 which faith, as most ancient and consentaneous to our 
 baptismal profession, must be embraced by us, and by 
 you, and by all who pervert not the word of true belief."* 
 Cone. Gen. T. ii. p. 964. 
 
 Cent. V. 
 
 Council of Ephesus, G. C> When the 
 heretic Nestorius, bishop of Constantinople — asserting 
 that in Christ were two persons, and that the virgin 
 
 * raivTYjv yap km hfuv xai v/xtv 9 xai maai ?ois im ditz<rTps?ov<rt rov 
 
( 149 ) 
 
 Mary was not the mother of God — had widely dis- 
 turbed the Christian faith ; the third general council, 
 composed of more than 200 bishops, was assembled at 
 Ephesus, in Asia Minor, in 431, by the command of Theo- 
 dosius the younger. — In the various publications that pre- 
 ceded the meeting of the council, which are numerous, 
 and in which the Roman bishop Crelestine* and Cyril of 
 Alexandria bore the principal part, one point universally 
 prevails. — That it was the duty of all (i to maintain the 
 faith that had been delivered;'* — which faith, Nice and 
 Constantinople had confirmed by iheir decisions, and 
 which, by introducing novelties, Nestorius was aiming to 
 subvert. " He," says Cyril, " when by pious exhorta- 
 tions he should have instructed others, was solicitous only 
 to advance absurd opinions, contrary to that faith which 
 our ancestors received from the apostles, which they re- 
 tained with firmness, and which, as a precious jewel, they 
 delegated to us." Ep. CyriL Cone. Gen. T. iii, p. 341. 
 — " And why," says his friend the bishop of Antioch to 
 Nestorius, " why, if your sentiments coincide with those 
 of the fathers and doctors of the church, as we hear you 
 say, do you decline to profess a wordt that properly ex- 
 presses that sentiment ?" £ Ibid, p. 389. 
 
 In the council the same principle directed all the pro- 
 ceedings, in which faith was concerned ; for the Creed of 
 Nice being read, as containing the acknowledged belief of 
 the Christian churches, by this rule was judgment pro- 
 nounced severally by the fathers present, as well on the 
 writings of Cyril and Ccelestine, as on the opinions of 
 Nestorius. " The epistle of Cyril," they declare, " differs 
 in nothing from the Nicene formulary : it expresses only 
 
 * He succeeded Boniface the first in 422, and died in 432. 
 + koroxoiy Deipara, that is, mother of God. 
 
 K3 
 
( 150 ) 
 
 more diffusely, what that canon conveys in few words." . 
 Ibid, p. 46!, and Hcqifl — Bui before they proceeded to 
 pronounce sentence on Nrsforius, passages from twelve 
 doctors of the church were read, in order still further to 
 shew, what had been the faith of their predecessors. A 
 letter also from the absent bishop of Carthage, Capreolus* 
 was here read, wherein are the following words : e; Most 
 holy brethren ; for an example to posterity, in order that \ 
 what you now define, may be firm and permanent, the 
 former constitutions of our fathers must remain unshaken 
 and unaltered. For whoever wishes to give stabilily to 
 decisions concerning faith, must proceed, not by his own 
 authority, but, drawing strength from the doctrines of an-, 
 tiquity,* make it manifest, that he teaches and holds that 
 one Catholic faith, which has come down from the Degin- 
 ning to the present time, in simple purity, unmoved stability 
 and- power." Ibid. p. 531. — - <c It is the wish" — here 
 interposed Cyril, who presided in the council, — " of our 
 Carthaginian brother, that tne ancient points of faith be 
 confirmed ; and that novelties be reprobated." The whole 
 assembly exclaimed : " We have here but one voice : we 
 all say the same : this is our only wish !" t— They then 
 anathematised and deposed Nestorius. — Ibid, p. 532. — 
 Things had proceeded thus far, when deputies arrived 
 from Rome, bearing a letter to the council from Caelestine. 
 In it, having attested the dignity of councils guided by the 
 holy spirit, and declared, that the charge of teaching, 
 delivered to the apostles, descended to all their successors, 
 
 * ob rn fact avGsvTioty atoa $t tv tajv dpxaiorif uv ^n<pu epstei /&- 
 
 + ia (itv ayxcua xgaruveo-dat rv$ -anorraj doyfAXTa, ra 3V veaga, 
 um dwucof tf;EV£v(j.tva, xai acrf/3o>$ itpifjuva diffo^cxi/xa^Qsci xat 
 gK@aM.icrQai — avrai navruv at <pweu* jama 7ravjt{ hsyoftEV aim 
 iranm h ivxn* 
 
( 151 ) 
 
 he adds : " By an hereditary right we are all engaged ; we 
 who, in their place, announce the Lord through the dif- 
 ferent regions of the earth. Ob#orve that we received a 
 general command, which we must all execute — and, by a 
 joint concurrence, uphold what was delivered, and main- 
 tained by apostolical succession to our days." * Ibid, 
 p. 614. 
 
 Vincent of Levins, L. C> Having laid down 
 the principle, which is the principle of the Proposition, 
 that councils frame no new articles 1 of belief, but explain 
 only and define what anciently was received, he proceeds 
 to verify his doctrine by what was done at Ephesus, where 
 the Synod had been assembled about three years before he 
 compiled his Treatise.— u Nor have I ceased to wonder, 
 how great was the humility and piety of those prelates, 
 who, though so numerous, and by their learning qualified 
 to discuss points of doctrine, and even confidently to ad- 
 vance opinions ; yet presumed not ; arrogated nothing to 
 themselves j but, with the greatest caution, were careful to 
 deliver nothing to their successors that themselves had not 
 received. Thus not only was the business before them well 
 conducted, but to posterity was an example given, that the 
 faith of sacred antiquity must be reverenced, and the inven- 
 tions of novelty be rejected/' Common. 1 1. c. 31. p. 367. 
 
 S. Leo, L* C- The Christian world had not 
 reposed from this controversy, when Eutyches— the ab- 
 bot of a numerous convent in the neighbourhood of 
 Constantinople — in bis zeal to oppose Nestor ianism, 
 fell into the opposite error; maintaining, that as in 
 Christ there was one person, so was there but one 
 nature. When a drop of water, he said, falls into the 
 
 * TTifiamou^aa'TOV i<ra, tcai Trpxxrsov, o7T(og Kcytara koivu rot r/x- 
 vn<rrtu9EVTa t teat 3i# tws aTtQvWhxms &a$ox>i$ e«5 tov wv owxtQarra 
 
 k4 
 
( 152 ) 
 
 ocean, it is lost: so is the human absorbed in the divine 
 nature. — The novelty of the expression, as it had always 
 happened, gave the first alarm ; and soon a very general 
 reclamation was heard through ail the churches. Leo^ 
 then bishop of Home, entered the lists, and, in. an admirable 
 epistle, explained the point of doctrine. Speaking of 
 Eutyches, he says : " What can be more wicked, than 
 to entertain impiety, and not to give ear to those who are 
 more learned and more wise than himself? But they falj 
 into this folly, who, meeting, with some difficulties in the, 
 search after truth, turn not to the words of the prophets, 
 nor the epistles of the apostjes, nor the authorities of the 
 evangelists, but to themselves. And thus, because they 
 refuse to be the disciples of truth, they become the teachers 
 of error. What knowledge in the sacred writings can he 
 pretend to claim, who understands not the first elements 
 of our creed ? And what is heard from the mouth of every 
 believer, has not yet entered the mind of this old man.'* 
 Ep. xxiv. al. x. ad Flavianum, p. 478. 
 
 Council of Chalcedony G. C. When no 
 
 remonstrance could check the progress of this error,-— 
 for Eutyches was powerfully patronised,— the Greek empe- 
 ror IVJarcian, in 451, was induced to convene the fourth 
 general council, which met at Chalcedon, composed 
 of more than 500 members. In it the same order was 
 observed as at Ephesus, and, in the various letters that 
 were read, and in all the proceedings, the same prin- 
 ciple of religious adherence to the faith that had been 
 received, was universally acknowledged. In the second 
 session, when it was proposed to settle the question of faith, 
 and the imperial moderators had declared; " As to our- 
 selves and the emperor, we hold the faith delivered at Nice 
 and at Constantinople, and as it had been taught by the 
 other holy fathers:" the bishops exclaimed: " No one 
 gives another exposition : we attempt it not, we dare not : 
 the fathers so taught ; their expositions are written ; we 
 
( 153 ) 
 
 can go no further."* Ibid. T. iv. p. 337.— And when (ho 
 creeds of Nice, and Constantinople, and the letters of Cyril 
 were read, the eouncil again exclaimed: "This is the 
 belief of the orthodox : so we all believe : in this faith we 
 were baptised: in this faith we baptise. — As these holy 
 men write, so we think ; so we believed ; so we believe." t 
 p, 341, 344.— The letter from Leo to Flavian, and several 
 passages from more ancient fathers, in confirmation of the 
 same doctrine, were then read, and again the unanimous 
 voice was heard : " This is the faith of our fathers ; the 
 faith of the apostles : we all thus believe; the orthodox so 
 believe; anathema to him that believes otherwise." J 
 P. 368. 
 
 After various transactions, and before the council 
 separated, they addressed an Allocution, as it is termed, to 
 the emperor, wherein they praise his zeal and that of Leo : 
 they shew that, in their council, they had trodden in the 
 steps of their predecessors ; refuting new errors, as they 
 rose, by new definitions, without innovating in faith : at 
 great length, they explain the doctrine of the Incarnation : 
 they vindicate the celebrated epistle of the Roman bishop 
 from the charge of novelty, with which it had been at- 
 tacked, and attest its conformity with the holy scriptures, 
 the symbol of Nice, and the doctrine of the fathers ; " Were 
 
 * ekQepiv aMwv 6>Aei$ ttoiei, ouh £V%£<//oy£t£v, oufe Tofyuu/xtv 
 sxOeo-Bm, sdidaZav yap ol TrarEpE$. nai Eyxpa<pu% cr^nai ia Trap 
 «ttiv«v~lxT£0£VT«. Trap htiva tay£jv ov tiuvxpzQa. 
 
 \ avrn rt TriaTi$ rav 6p8ofo!;ccv. tavrri Havre; txktievo^ev, iv ravry 
 s(3aTTTia9Y)fA.Ev. iv raviy @a7r?iZo(jL£v-—u$ ai emo-rotou Kupiteou 
 
 iX,QU<TlV } OUTU (ppOVOVfJLSV, GUTU$ ETTiaTEUffa/XEV. OUTU TT17TEV0(MEV . 
 
 + avrv h Tumi tuv TTaiEpm. aum Yi TTia-Ttg TUV ATTOCTTOhCOW 
 ?raVTE$ QV7U TriCTEVO(J.tV. Ql OpOo^Ol GJ/TM mfTtVQWlV, MahyM T'f 
 
( 154 ) 
 
 men satis6ed," they say, <c with the point of faith, and 
 troubled not the path of rectitude by innovation, it would 
 be the duty of the ministers of the church to add nothing 
 to what had been received. But because many deviate 
 into error, forming new ways to themselves; it becomes 
 necessary to oppose them by fresh statements of truth, and 
 by just means to repel their inventions, not as if religion 
 necessarily demanded such aids, but because they are 
 efficacious against the inroads of error." Then apostro- 
 phising Marcian, they entreat him to *« protect the faith 
 of him (Leo) by whom the council had been so signally 
 benefitted;"* and they close their address by a list of 
 passages from the Greek and Latin fathers, in proof, that 
 envy alone had attempted to depreciate the epistle of Leo. 
 J bid. T. iv. p. S2 1,828. 
 
 These four councils were celebrated in the East, where 
 the errors, which they combated, had arisen; but delegates 
 from the Roman see assisted at them, and their decisions, 
 when canonically presented, were accepted by the Western 
 churches; not as new articles, but as agreeing with what, 
 in the sum of doctrine, they had before implicitly believed ; 
 but which, till error called for refutation, had not been 
 thus explicitly expounded. 
 
 Extent of the Inerrancy of the Church. 
 
 Proposition XL 
 
 // is no article of Catholic faith, that 
 
 the church cannot err, cither in matters of 
 
 
 
( 155 ) 
 
 fact '.ffi discipline, things alterable by the 
 circumstances of time and place, or in 
 matters of speculation or civil policy, de- 
 pending oil mere human judgment or testi- 
 mony. These things are no revelations 
 deposited in the church, in regard of which 
 alone, she has the promised assistance of 
 the Holy Spirit. 
 
 Primacy of S. Peter and his Successors. 
 
 
 Proposition XII 
 
 Catholics believe, that peculiar powers 
 were given to S. Peter, and that the bishop 
 of Rome, as his successor, is the head of 
 the whole Catholic church ; in which sense 9 
 as already stated, this church may therefore 
 fitly be styled Roman Catholic ; being an 
 universal body united under one visible head. 
 
 Primacy of S. Peter. 
 
 SCRIPTURE, 
 
 Matt. xvi. 15, 16, 17, 18, 19. Jesus saith to them: 
 But whom do you say that J am ?— Simon Peter answered 
 
( 156 ) 
 
 and said: Thou art Christ, the Son of the living God.— 
 And Jesus answering, said to him : Blessed art thou Simon 
 Bar-Jona : because flesh and Mood hath not revealed it to 
 thee, but my Father who is in heaven. And I say to thee: 
 Thou art Peter ; and upon this rock 1 will build my 
 church, and the gates of hell shall not prevail against it. 
 • — And I will give to thee the keys of the kingdom of heaven. 
 And whatsoever thou shalt bind upon earth, it shall be 
 hound also in heaven: and whatsoever thou shall loose upon 
 earth, it shall be also loosed in heaven, 
 
 Luke xxii. 31, 32. And the Lord said: Simon, Simon, 
 behold Satan hath desired to have you, that he may sift 
 you as wheat. — But I have prayed for thee, that thy faith 
 fail not : and thou being once converted, confirm thy 
 brethren. 
 
 John xxi. 15, 16, 17.* So when they had dined, Jesus 
 said to Simon Peter : Simon son of Jonas, lovest thou me 
 more than these? He saith to him: Yea, Lord; thou 
 knowest that I love thee. He saith to him : Feed my 
 lambs. — He saith to hitn again : Simon son of Jonas, 
 lovest thou me? He saith to him: Yea, Lord, thou 
 knowest that I love thee. He saith to him : Feed my 
 lambs. — He saith to him a third time : Simo?? son of 
 Jonas, lovest thou me ? Peter was grieved, because he 
 said to him the third time ; Lovest thou me ? And he 
 said to him : Lord, thou knowest all things ; thou knowest, 
 that 1 love thee. He said to him : Feed my sheep. See 
 Mark i. 36. Luke ix. 32. Acts, ii. 14. 
 
 * For an excellent comment on these texts of S. John, and on 
 those of S. Matthew, I refer the reader to a late work entitled 
 Sermons, Vol. l*p. 118—125, by the very able author of Reflections 
 on the Spirit of lidigious Controversy , the Rev. J. Fletcher. 
 
( 157 ) 
 
 FATHERS. 
 
 Cent. II. 
 
 S. IrencCUS, L. C See (he quotation p. 72. 
 
 Tertullian, L. (J, " If thou thinkest heaven is 
 still closed, recollect, that the Lord left the keys thereof to 
 Peter, and through him to the Church." * Sccrpiaci c. x. 
 p. 830. See also the quotation p. 74. 
 
 Cent. III. 
 
 Origen> G. C» " Consider what was said by the 
 Lord, to that great foundation of the church, and that 
 most firm rock, on which Christ built his church, O thou 
 of little faith, why didst thou doubt? Matt. xiv. 31." — 
 Horn. v. in Exod. T. 11. p. 145.— " What before (Matt, 
 xvi. 19.) was granted to Peter alone, here (Malt, xviii. 18.) 
 seems to have been granted to all who should have thrice 
 reproved any sinners : — but as something peculiarly ex- 
 cellent + was to be given to Peter — it was given singly to 
 him : J" will give to thee the keys of the kingdom of heaven. 
 This was done before the words, whatsoever you shall bind 
 on earth, $c. were, in the eighteenth chapter, uttered. 
 
 • Memento elates ejus hie Dominum Pctro, et per cum ecclesia 
 reliquUse, 
 
 t«< 
 
( 158 ) 
 
 And, truly, if the words of the gospel be attentively con- 
 sidered, we shall there find, that the last words were com- 
 mon to Peter and the others ; but that the former spoken to 
 Peter, imported distinction and superiority."* Tom* xiii. 
 Com. in Matt. T. iii. p. 613. 
 
 S. Cyprian, JI C a For the Lord, in the first 
 place, gave to Peter, — on whom he built his church, t and 
 where he instituted and shewed the origin of unity, — the 
 power, that what he loosed on earth, should be loosed in 
 heaven. And after his resurrection, he speaks also to the 
 apostles, saying : (John xx. 21.) As the father sent me 9 
 I send you: receive the Holy Ghost, whose sins you shall 
 forgive, #c. M Ep. Ixxiii. p. 201.— " Nor did Peter, whom 
 the Lord chose the first, and on whom he built his church, 
 when afterwards he disagreed with Paul concerning cir- 
 cumcision, arrogate any thing to himself saying, that he 
 held the primacy, % and that he ought to be obeyed by 
 those who came after him. He despised not Paul, because 
 he had persecuted the church ; but listened to the advice 
 of truth, and assented to reason.' , Ep. lxxi. p. J95. — He 
 repeats in many other places, that the church was built on 
 Peter. 
 
 " The Lord speaks to Peter : I say to thee, that thou 
 art Peter, and upon that rock 1 will build my church , Spc* 
 And again, after his resurrection, he says to the same Peter : 
 Feed my sheep. — Upon one he builds his church. § And 
 although he gives an equal power to all the apostles, 
 saying ; As the father sent me, I also send you ; receive 
 
 * tsoT&w discpopxv xcu uTsepoxnv* 
 f Super quern ocdificavit Eccksiam. 
 
 % Ut dicertt se primatum tenere. 
 § Super unum adificat ecclesiam sua/)*. 
 
( 159 ) 
 
 ye the Holy Ghost, <$c Yet to manifest unity, he autho- 
 ritatively ordained" the origin of unity to spring from one. 
 What Peter was, that, indeed, were the other apostles, 
 endowed with an equal consortship of dignity, and power; 
 but the beginning is from unity, that the Church may be 
 shewn to be one." De unit. Eccl. p. 106. — It is the unity 
 of the Church, however, that S. Cyprian, in this treatise, 
 labours principally to establish. 
 
 Cent. IV, 
 
 EusebillS, G. C. " The kind providence of God 
 conducts Peter to Rome— that powerful and great apostle 
 — and by his deserts, the chief of all the rest. ,, * ftist. 
 Eccles. L. 11. c. 14. p. 63. — * ; Peter, the disciple of 
 Christ, preferred before the other apostles." t Demon* 
 Evang. L. 1 1 1. p. 123.— " Peter the head of the apostles, + 
 denied his master thrice." Com* in Psal. lxix. p. 373. 
 Edit. Paris. 1706. 
 
 S. Hilary, L. C. " On the rock of the confes- 
 sion of Peter the church was built." De Trin. L. vi. p. 
 903. — M Peter believed first, and he is made the chief of the 
 apostleship."^ Comment, in Matt. p. 612. 
 
 S. Basil, G. C- " Peter, from being a fisher- 
 man, was called to the apostlcship ; and from the eminence 
 
 * Komw dviavTuv 'sspomyopav. 
 + o mcwrm a\nm 'srooKExpi^vog, 
 
 § Apostolatus est princeps. 
 
( 160 } 
 
 of his faith, received on himself the building of the 
 church." * Adv. Eunom. L. II. T. 1. p. 240. 
 
 S. Cyril of Jerusalem, G. C- M Peter, the 
 
 supreme head of the apostles,+ thrice denied his master, 
 but he repented, and wept bitterly — on which account, he 
 not only obtained pardon, but received an apostolic dig- 
 nity not to be taken from him." Cat. II. n. 12. p. 32.— 
 (C When the rest were silent, (Matt. xvi. 13. }— for the 
 doctrine surpassed human power — Peter, the head of the 
 apostles, and the leading minister of the church, J en- 
 lightened by the Father, answered : Thou art the Christ; 
 not simply this, but, the son of the lining God.'' 1 Cat, xi. 
 n. I. p. 136. — u Peter, the head of the apostles, and who 
 holds the keys of the kingdom of heaven," &c. Cat. xvii. 
 n. 13. p. 253. 
 
 S. Gregory qfNazianzum, G. C. " You 
 
 see, how Peter, among the disciples of Christ, all great and 
 all worthy of choice, is called a rock, and receives on the 
 profession of his faith the foundations of the church ; § while 
 John is particularly beloved, and rests on the breast of 
 Christ ; and the other disciples bear this preference with- 
 out repining." Or at. xxvi. T. 1. p. 453. — In his seventh 
 oration he stiles Peter, " the pillar of the church.'' || Ibid, 
 p. 142. 
 
 "T o KOpvQatoTaTOs Hai TrpcoroffTar^ ruv aTrocrroteov. 
 J o 7rpa)T0<rraTr]$ ruv A?rc<rTota>v hui t«j exx^no-iag xopvfsuc; *»fv|. 
 
 t| tftlCTfJUt. 
 
( m ) 
 
 S. Ephrem, G. C« " I know in what manner 
 Peter, the prince and head of the apostles,.* by weeping 
 bitterly, obtained pardon, and retained the headship." De 
 compunct. T. 1. p. 151. — " Peter, thou art happy, who 
 didst obtain, in the body of thy brethren, the place of the 
 head and tongue, t which body was composed of the dis- 
 ciples and children of thy master." T. 1. BibU Orient, 
 p. 95. Edit. Romce, 1731. 
 
 S. Gregory ofNysSd, G. C. "The memory 
 of Peter, the head of the apostles, J is celebrated, and with 
 him that of the other members of the church. But the 
 church of God is firmly built % on him. For he, according 
 to the prerogative granted to him by the Lord, is that firm 
 and solid rock, upon which the Saviour built the church." 
 Or at. 11. p. 339. Apud Zacagnium Collect. Monum. 
 Momce, 1698. 
 
 S. Optatus ofMilevis, L. C. "The blessed 
 Peter, to -whom pardon, after his denial, might have suf* 
 ficed, was thought worthy, for the promotion of unity, to 
 be preferred to the other apostles ; and he alone received 
 the keys of the kingdom of heaven to be communicated to 
 the others." || De Schism. Donat. Lib. vii. p. 105. Edit* 
 Parisiis, 1700. See also p. 97. 
 
 S. Epiphanius, G. C« "Peter, the chief of the 
 apostles, 5 truly became, by his faith, that solid rock, on 
 
 * Princeps ac vertex apostolorum, 
 
 f Capitis et Ungues locum obtinuisti. 
 
 ^ rj JtsQxfa ruv AflwroAkr. 
 
 \\Prceferri omnibus apostolis meruit, et clavcs—communicanda* 
 ceteris, solus accepit. 
 
 U 9 KQpVptXlOTUTCS 1UV A7T0aTQhW: 
 J, 
 
( 162 ) 
 
 which the church was built." Hasr. lix. TA. p. 500.— 
 " God, who knows the propensities of the human heart, 
 and what man is most deserving, chose Peter to be the 
 leader of his apostles, * as is clearly announced." Ibid. 
 Hmr. Z. 1. p. 440. — ".The Lord appointed Peter, the first 
 of the apostles, a firm rock, on which the Church of God 
 was built, + and the gates of hell shall not prevail against 
 it: for the gates of hell are heresies, and heresiarchs." In 
 Anchorat. T. ii. p. 14. 
 
 S. Ambrose, L. C. " By temptation we are im* 
 proved, so that he who was found weak, acquires strength, 
 and is able to instruct others. Peter after his fall, is ap- 
 pointed the ruler of the church ; % and the Lord before 
 signifies why he afterwards chose him to conduct his flock. 
 For he said to him : And thou being converted, confirm 
 thy brethren:' In Psal. xiiii. T. ii.p. 792.—" Christ 
 did not doubt, neither did he ask to learn, but to teach, 
 who it was that he would leave behind him as vicar of his 
 love. — Because he alone, amongst all, confesses Christ, he 
 is preferred before all. § — He is commanded to feed not 
 his lambs only, but his sheep ; that so, he being the more 
 perfect, might govern those that are more perfect." L. x. 
 in Luc. T. iii.p. 233.—" It was worthy of Paul,when he 
 went up to Jerusalem, (Gal. c. i.) to wish to see Peter, be- 
 cause he was the first among the apostles, to whom the 
 Saviour had delegated the care of the churches; || not indeed 
 
 * afxnyov hvou t»v ovtx AnwroXav. 
 
 t TW TTtTpXV T)jV (TTifEav, ty «V W EKJfXWia T8 8& UXafo/UlTM* 
 
 J Petrus Ecclcsia praponiiur. 
 \ Omnibus antcfcrtuf. 
 
 |f Primus trat inter Jpostolos, cui dclegaverat Salvator curam 
 
 Kcctesiurum. 
 
( 163 ) 
 
 to learn any thing from him, because lie had already re- 
 ceived instruction from him, who had instructed Peter; 
 but from his regard to the apostleship, and that Peter might 
 know, that the same power had been given to him, which 
 he himself had received." Com* in c. I. ad GaL T. iii. 
 p, 467. 
 
 S. John Chrysostom, G. C- "Did not Peter, 
 that pillar of the church, that foundation of the faith, 
 that head of the apostles,* deny his master three several 
 times ?" Horn. 11. in PsaL 1. T. iii. p. 872.— <« How 
 .► zealous is Peter ! Flow sensible, that the flock was by 
 Christ committed to his charge ! How does he shew 
 himself the chief in this council! (Acts xv. ) — He being 
 chief of all, with reason uses authority in this affair, as 
 Laving them all in his power. t For Christ says to him : 
 Do thou, being converted, confirm thy brethren" Horn* 
 iii. in Acta, T$ ix. p. 28. — *« For what reason did Christ 
 shed his blood ? Certainly, to gain those sheep, the care 
 of which he committed to Peter and his successors."* De 
 Sacerd. L. ii. c. 1. T. iv. p. 14. — " Why, on this oc- 
 casion, (John xxi.) passing over the other Apostles, does 
 Christ address Peter alone ? — Because he was the mouth 
 and the chief of the apostles ; § and for this reason, 
 Paul went up to Jerusalem principally to visit him : Gal. 
 
 * o <rrVko$ tjjj EHHhwiaS) h xprmns ms mcrrs «j, yi HsQaTw T8 XW 
 
 tuv A7To<rroXuv, 
 
 + u$'i(jt,7ri<rTEv9Ei$ napa m xp iaTii ^v ftoipvviv, hm w; th x°p Qli 
 irpuTQ$ — itKOTUi TrpuTos T8 Trpatypotros dudsvrer art yap duro$ navra; 
 
 J a TCp TTErpU, KOU T01J (MET EKElVQV eveXSipifEV* 
 
 § sxxpmns w ta>v AflwreXwv xai ffrofjut ray (xaQtiruv, km xopv<pr\ 
 ru x°pw» 
 
 l9 
 
( 164 ) 
 
 i. 18." Horn, lxxxvii. in Joan, T. viii. p. 566. — c< Though 
 all were apostles, and all were lo sit on twelve seats, all 
 left what they had, all were together, Christ took with 
 him three, (Matt, xvii.) Again, of these three all were not 
 of equal rank— Placing Peter over the rest, he said to him, 
 JLovestthou me more than these? John xxi." — Horn, xxxu 
 in c. xvi. ad Rom. T. ix. p. 394. " I say to thee, 
 thou art Peter" S?c. He here raises his mind to higher 
 thoughts and appoints him the pastor of his church.-— 
 What God alone can grant, that is, the pardon of sins, and 
 that his church should remain unshaken in the midst of 
 storms, under the guidance of a fisherman, this God pro- 
 mises. The Lord said to Jeremiah, i. 18. / have placed 
 thee as an iron pillar, and as a wall of brass; but this 
 regarded a single nation : Christ appointed Peter over the 
 whole world."* Horn. Iv. in cap. 16. Malt. T. vii. 
 p. 593. 
 
 S. Jerom, L. C- * You affirm," he says to 
 Jovinian, "that the church is founded on Peter ; although, 
 in another place, it is said to be built on all the apostles, 
 and that all *f them received the keys of the kingdom of 
 heaven, and have the church established equally upon 
 them : nevertheless, one of the twelve is chosen, to the end 
 that, a head being appointed, the occasion of schism be 
 taken away.t But why was not the unmarried John 
 chosen ? Respect was shewn to age : Peter was the elder." 
 Adv. Joriman. L. 1. T. 1. p. 479.— fi What is there 
 common between Aristotle and Paul ? Between Plato and 
 Peter ? But as Plato was the prince of the philosophers, 
 so was Peter of the apostles, upou whom the church of 
 
 * extivov pev hi sQm* txtqv fo xcnraxx ty\% 6iuou(xwi. 
 
 | Inler duodctoni unus eligitur, ut cayitc constituio, schwnatis 
 tollutur occasio* 
 
( 165 ) 
 
 Christ was firmly built." * Adv. Pelag. L.l.T.l. p. 828. 
 — " When Peter had done speaking, (Acts xv.) the mul- 
 titude was silent, and James and the other elders went over 
 to his opinion. Hence we learn, that, before Paul, Peter 
 was not ignorant, that the law had now ceased to be bind* 
 ing. In short, so great was the authority of Peter, that to 
 the Galatians (chap. 1.) Paul writes: Then, after three 
 years, I went to Jerusalem to see Peter, and tarried with 
 him fifteen days. Again he afterwards says : (Ibid, ii.) 
 Then fourteen years after, I went up again to Jerusalem 
 — and I went up according to revelation ; and communi- 
 cated to them the gospel, which I preach among the 
 gentiles : signifying, that in preaching the gospel, he was 
 not secure, unless that preaching were sanctioned by the 
 judgment of Peter and of the other apostles, who were with 
 hira. ,, Ep. lxxxix. ad August. T.l. p. 947. 
 
 S. AsteriUSrf G. C. " When Christ had as- 
 cended into heaven, Peter assumed the office of preaching 
 the gospel, and speaking in the name of all the rest, mani- 
 fested the courage of a bold mind. — When I say this, let 
 it not be thought, that I compare the servant with his 
 master: but I mean, that God, to shew his own power by 
 his servants, on none of his disciples bestowed so many of 
 his gifts, as on Peter. By these he raised him above the 
 rest ; J and such he was shewn to be by the power of the 
 
 * Ut ille princeps phihsoplwrum, ita hie Jpostolorum fuit ; super 
 quern Ecctesia Domini stabili mole fundata est, quce nee impetnjluminis, 
 nee ulla tempestate concutilur. 
 
 i S. Asterius was bishop of Amasea, in Asia Minor, and con- 
 temporary with S. John Chrysostom. He wrote many Sermons, 
 some of which are extant 
 
 J zfova ruv (accQidtw wj TJerpov rat$ fttcue. dcopsais x«T£7r^»TJ](7£V. 
 «XX« kui navTw auTcm TrpxQwgv u^urac. Tats avwhv $apeat$. 
 
 L 3 
 
( 166 ) 
 
 divine spirit." Horn, in SS. Pet. et Paul, T. I. p. 135. 
 In Novo Auctario Combefis. Paris. 1648. — " John, who 
 rested on the breast of Christ, was great ; so was James. — 
 Philip also was renowned — but still they all gave way to 
 Peter, and accepted the second place."* Ibid* p. 142. — 
 " When our Saviour by his death purposed to sanctify the 
 human race, he commits to Peter the universal church, as 
 a most excellent deposit. Having asked him thrice, Lovest 
 thou me f (Johnxxi.) and Peter having as often, with great 
 readiness, replied; he received the world, as a flock com- 
 mitted to a shepherd, t hearing the words, feed my lambs. 
 The Lord, in the place, it may be said, of himself, ap- 
 pointed this faithful disciple to be the father, the shepherd, 
 and the instructor of his followers. " J Jbid. p. 146. 
 
 Cent. V 
 
 S. Augustin, L. C. " But if we are to consider 
 the series of episcopal successions, with how much greater 
 certainty we number from Peter, to whom, as representing 
 the whole church, Christ said : On this rock I will build 
 my church. — To Peter succeeded Linus," &c. De 
 Donalist. Dissidio. T. ii. p. 2S6. — " For who can be ig» 
 norant, that the most blessed Peter is the first of tiic 
 apostles?" In Evang. loan. T. ix. p, 161. — u fhc 
 apostle Peter, on account of the primacy of his apostle 
 ship,§ represented the church. As to himself, by nature 
 
 t £*a@EV TOV XOtTflOV Elf E7T{fJt.EMiaV 9 U{ fJU(tV 0.ytX»V t Elf fl*0//X>JV. 
 
 J axE$ov dv9i iaurx rov TrtcroTarov /Mxthrniv &o)kev o xvf>to$ roy 
 
 TTfGCntoTClSy TTOLTEpa HQLl Vl/JLEX KCU 7TCllfouTt)V. 
 
 t$ Propter Jpostolatus sui primatum. 
 
( 167 ) 
 
 he was one man; by grace a Christian; but by a more 
 abundant grace the first apostle." Ibid. p. 234.— " Peter, 
 among the apostles the first,* the most ardent in his love 
 of Christ, often answered for the rest. When Christ asked, 
 what men said of him ? and when others mentioned their 
 various opinions ; to the question ; but who do you say that 
 1 am? Peter answerd : Thou art Christ, the son of God* 
 One answered for many." Serm. xiii. T. x. p. 24. 
 
 S. Cyril of Alexandria, G. C. " Christ 
 
 predicts, that not Simon, but Peter shall be his name ; by 
 the word opportunely signifying, that on him, as on a firm 
 rock, he was about to build his church." Lib. 11. in 
 Joan. c. xii. T. i. p. 73. Ed. Basil. 1566. — He calls him, 
 on other occasions, tc the headt of the apostles." Horn* 
 de Myst. Ccena. T. v. p. 376. Edit. Paris. 1638.— •« The 
 chief of the disciples." J Com. in Joan. L. xii. T. iv. p. 
 1064. 
 
 Councils of Ephesus and Chalcedon, 
 
 G. C?. — The passages from these councils may be seen 
 under the following head, p. 173, 174.— 
 
 S. Leo, L. C?. u Peter is alone chosen to preside 
 over the apostles, and all the pastors of the church ; that 
 whereas there are many priests, and many ministers, he 
 may govern these, while Christ himself is the Lord of all." 
 Serm* iii. in Anniv. Assump. p* 107. 
 
 S. Proclus, § G. C. Speaking of S. Peter, he 
 calls him : •* The chief of the disciples, and the head of 
 
 * In Apostolorum or dine primus. 
 
 T X0pU$OlQ$. + 7Tp0KplT0S IlfT^. 
 
 § He was the disciple of S. John Chrysostom, and was placed 
 on the Patriarchial chair of Constantinople in 434. He died in 
 447. Several of his homilies and letters are still extant. 
 
 L4 
 
( 168 ) 
 
 (he apostles/' * OraU viii. p. 39 1. in N* AucU Combefs, 
 Paris. 1618. 
 
 S. Isidore of Pelusium, G. C. He uses the 
 
 same words as Proclus, calling Peter " the chief of the 
 disciples." L. 1. Ep. 142. 
 
 Primacy of the Successors of S. Peter. 
 
 Cent. II. 
 
 8. IrencZUS, L. C. u As it would be tedious to 
 enumerate the whole list of successors, 1 shall confine my- 
 self to that of Rome, the gfeatest, and most ancient, a?ul 
 most illustrious church, founded by the glorious apostles, 
 Peter and Paul, receiving -from them her doctrine, which 
 was announced to all men, and which, through the suc- 
 cession of her bishops, is come down to us. To this 
 church, on account of its superior headship, + every other 
 must have recourse, that is, Ihe faithful of all countries. 
 They, therefore, having founded and instructed this 
 church, committed the administration thereof to Linus. 
 To him succeeded Anacletus ; then in the third place, 
 Clement. To Clement succeeded Evaristus, to him Alex- 
 ander; and then, Sixtus, who was followed by Teles pho» 
 rus, Hyginus, Pius, and Anicetus. But Soter having 
 succeeded Anicetus, Eleutherius, the twelfth fiom the 
 
 f Propter potior em principalitatcm. 
 
( 169 ) 
 
 apostles, now governs the church." Adv. Ilcer. L* iii. c, 
 iii. p. 201, 202, 203. 
 
 Terttdlian, L. C- " i-et them, (the heretics) 
 produce the origin of their churches ; the regular suc- 
 cession of their bishops. Smyrna has her Polycarp ap- 
 pointed by S. John: Rome her Clement ordained by S.- 
 Pete ? ; and so the other churches. — Run through the 
 apostolic churches, in >vhich the chairs, wherein the 
 apostles sat, are now Ijlieci. — Achaia is at hand: so is 
 Coi inth. it you are not remote iVom Macedonia, you have 
 b; Tore you t'hilippi and j.Jiessalonica. Pass into Asia ; 
 there is Ephesus. In Italy, Rome ; an authority, to which 
 we can readily appeal.* Happy Church! which the great 
 apostles fully impregnated with all their doctrine, and with 
 their blood." De Prcescrip. c. xxxii. xxxvi. p. 337; 
 
 Cent. IIL 
 
 S. Cyprian, L. C. Writing to Cornelius, who 
 then sat in tiie chair of S. Peter, he states the improper 
 conduct of certain schismatics, who had gone from Africa 
 to Rome, and says : " After these attempts, having chosen 
 a .bisi'op tor themselves, they dare to sail, and to carry 
 letters iron schismatics and profane men to the chair of 
 
 < r, and to the principal church, whence the sacerdotal 
 unity took its rise ; t not reflecting, that the members of 
 tha» church are Romans, (whose faith was praised by 
 Paul) to whom perfidy can have no access." Ep. lix. 
 p. 135. 
 
 * Unde nobis quoque auctoritas presto est. 
 •f Ad Petri cuthcdram, atque ad eeclesiam principalem, wide 
 unitas sacerdotalis exorta est. 
 
( 170 ) 
 Cent. IV. 
 
 EusebillS, G. C. " The kind providence of God 
 conducts Peter to Rome, that powerful, and great apostle, 
 and by his deserts, the chief of all the rest." Hist. Eccl. 
 £,. ii. c. 14. p. 63. — " Linus was the first, who after Peter 
 obtained the see of Rome. Clement was chosen the third 
 bishop of Rome. — Linus consigned his church to Anacletus, 
 who left Clement his successor, and Clement, Evaristus, and 
 he Alexander,' ' &c. Ibid. L % iii, c. 4. and seqq* 
 
 The Council of Sardica* G. C. " K a 
 
 bishop, having been condemned in any suit, esteems his 
 cause so good, as to wish to have it revised, let us so 
 honour, if it please you, the memory of the apostle Peter, 
 that the judges of that cause be ordered to write to Julius, 
 the Roman bishop. + And if he judge it proper to renew 
 the judgment, let it be renewed, and he appoint judges. 
 If he think there is not cause for the revision, let things 
 remain as they were decided." Can. iii. Cone, Gen. T. ii. 
 p. 630. — " This shall seem most proper, if, from all the 
 provinces, the priests of the Lord, refer themselves to the 
 head, that is to the see of Peter." J Ep. Synod. adJulium 
 Rom. Cone. Gen. T. ii. p. 661. 
 
 * This council, at which nearly 300 bishops were present, was 
 called at the earnest solicitation of S. Athanasius, persecuted by the 
 Ariariss and Eusebians, who had placed Gregory upon his patriarchal 
 chair of Alexandria. Sardica was a city of Thrace. 
 
 t TliTpx T8 asrocrrox* tw fMftnv ri/AncofAsv km ypaQwai napx 
 t«t«v ruv Kgivarcuv IaXw tw iTnaxoTat* Payoij. 
 
 % Si ad caput, idest t ad Petri apostoli scdem. 
 
( 171 ) 
 S. Julius, Bishop of Rome, L. C- See Ms 
 
 letter, p, 95; and as it is addressed to many Eastern 
 bishops, it may be presumed to contain the sentiments of 
 the other churches. 
 
 S. Basil, G. (J. He writes to the Roman bishop 
 Damasus, on the distressed slate of his church: ce We ask 
 nothing new ; we ask only what other good men have done, 
 and particularly those of your church- From documents, 
 preserved amongst us, we know, that the blessed Dionysius 
 — who with you was eminent for his faith and other virtues 
 — visited by his letters our church of Caesarea ; gave com- 
 fort to our forefathers, and rescued our brethren from 
 slavery. But our condition is now much more lamentable. 
 — -Wherefore, if you are not, at this time, induced to aid us, 
 scon, all being subjected to the heretics, none will be found 
 to whom you may stretch out your hand." Ep, lxx. ad 
 Dam. T. iii. p. 1(34. — He writes again to the bishops of 
 the West: u Eustathius of Srbastc, being deposed at 
 Melitina, devised himself the means whereby to procure his 
 restoration. He went to you. What was proposed to him 
 by the Roman bishop, and to what he agreed, we know not. 
 We know only, that he brought a letter, which when he 
 had shewn to the Synod of Thyana, he was reinstated in 
 his see. * Ep* ixxiv. T. iii.;?. 406. 
 
 S. Damasus^ Bishop of Rome, L. C. He 
 
 writes to the Eastern bishops, assembled at Constantinople: 
 <c It redounds much to your own honour, thus to have 
 shewn due respect to this apostolic see. — But why do you 
 
 * Trhw on E7no~rQMv mo/xi<tev a7roxaQi<rTU<rav ocutov, 
 
 f He succeeded Liberius in 36'6, and died in 384. He is 
 placed by S. Jerom in his catalogue of Ecclesiastical Writers: 
 but little remains of his works besides some letters. 
 
( 172 ) 
 
 again demand from me* the deposition of Timotheus, 
 who, together with his master, the heretic Apollinaris, was 
 here deposed by the sentence of our see, in the presence of 
 the bishop of Alexandria ?" Ep. ii. Cone* Gen. T. ii. 
 p. S66. 
 
 S. Optatus of Milevis, L. C. " You can- 
 not deny," lie says to Parmenianus, " that S. Peter, the 
 chief of the apostles, established an episcopal chair at 
 Rome : this chair was one. — It was in this one chair, which 
 is the first mark of the church, that S. Peter first sat ; to S. 
 Peter succeeded Linus, and after him others, till Damasus, 
 who is now our colleague, by whose means all other churches 
 of the world are united with us in the same communion, 
 keeping correspondence by circular letters." De Schism, 
 Donat. L. ii. p. 28. 
 
 S* Jerom y L. C See the quotation at p. 98. 
 
 S. John ChrtfSOStom, G* C. He writes to In* 
 noccnt, the Roman bishop, after many proceedings against 
 himself: " I beseech you to direct, that what has wickedly 
 been done against me, while I was absent, and did not 
 decline a trial, should have no effect. ; and that they, who 
 have thus proceeded, may be subjected to ecclesiastical 
 punishment. And allow me, who have been convicted of 
 no offence, to enjoy the comfort of your letters, and the 
 society of my former friends." Ep, 1. ad. Innoc. T. iv. 
 p. 597. — " For what reason did Christ shed his blood ? 
 Certainly, to gain those sheep, the care of which lie com- 
 mitted to Peter, and his successors." t De Sacerd. Z,. ii. 
 c. 1. T. 4. p. 14. 
 
 * A me rursus requiratis, 
 + ic tu Ilirfta xai to<j (&t Uuvov kvtx,tip<Tiv% 
 
( 173 ) 
 
 Cent. V. 
 
 S. AugUStin, L. C. ct In the Catholic Church 
 •—many are the considerations, which must keep me in 
 her bosom. The assent of nations; her authority first 
 established by miracles — the succession of pastors from the 
 chair of Peter, to whom the Lord committed the care of 
 feeding his flock, down to the present bishop ; lastly the 
 name itself of Catholic." Contra ep* Fundam. T. vi. p. 46. 
 — lt If we come now to the succession of bishops, how 
 much safer is it to adhere to that, which we can trace from 
 the apostle S. Peter? — For to Peter succeeded Linus; to 
 Linus Clement; to Clement Anacletus — and to Siricius 
 Anastasius. In all this succession of bishops, no Donatist 
 is to be found, and the schismatics never had at Rome any 
 other bishop, than the one they sent thither ; ha?ing first 
 ordained him in Africa." Ep. cxlv. ad Generosum, T. ii% 
 p. 286. 
 
 Council ofjffilevis, L. C. See their letter to 
 Innocent /., who then sat in the chair of Peter at Rome* 
 p. 98. 
 
 Council qfEpheSUS, G. C In the council of 
 Ephesus, in the presence of the Eastern bishops there 
 assembled, Philip, one of the delegates from pope Caelestine, 
 thus addressed them : M We thank you for the acclamations 
 which we have heard, for the praises you have given to 
 your holy head (Cailestine ) : for you know, that the 
 blessed Peter was the head of the faith and of the other 
 apostles."* Act. 11. Cone. Gen. T. iii. p. 6:9.— Again the 
 
 tinges o avocraUg , 
 
( 174 ) 
 
 same delegate afterwards added : u No one doubts ; indeed, 
 it has been known to all ages, that the most holy Peter, the 
 prince of the apostles, the pillar of the faith, and the foun- 
 dation of the church,* received from our Lord the keys of 
 the kingdom, and the power of binding, and of loosing 
 sins. He lives unto this day in his successors, and always 
 exercises that judgment in them. Our holy father Oae- 
 lestine, the regular successor of Peter, and who now holds 
 his place,+ has sent us in his name to this sacred council, 
 — a council convened by our most Christ'an emperors, for 
 the conservation of the faith received from their fathers." 
 Ibid. Act. iii. p. 626. 
 
 S. Cyril of Alexandria, G C. " That this 
 
 is so, I will produce as an ample witness the most holy 
 Caelestine, the archbishop of all the world, J and the father 
 and patriarch of the great Rome, who himself thrice ex- 
 horted you by letter to desist from that mad blasphemy; 
 and you obeyed him not." In Encom. in S. Mariam 
 Virg. T. v. par. II. p. 384. 
 
 Council of Chalcedony G. C. In the council 
 
 of Chalcedon, when the famous epistle of the Roman bishop 
 had been read, as before stated, the fathers exclaimed : 
 " This is the faith of our fathers — Peter has thus spoken by 
 Leo — the apostles so taught." § Ibid. Jet. ii. T. iv. 
 p. 368.— In the third session, after the condemnation of 
 
 Bepetoos thj Ha9ohim$ ExaAyjc^aj. 
 
 + rouTOv rot yap ouv xarrx ra^iv b tiiadoxos xat twot^thj. 
 
 J atxiETrKTHonov nams t«j oixttpEvris. 
 
 (j aurn y mans Tcovnarefuv — Uet^o; &a Aeovtos ravia c|ff omvEv. 
 hi a7TQffTO>>oi ouTUi zdidafcv. 
 
( 175 ) 
 
 Dioscorus, bishop of Alexandria, the Synod wrote to Pul- 
 cheria the Empress : " The governors (the bishops) have 
 now resumed the management of their ships, Christ being 
 the pilot, who, through the admirable Leo, pointed the way 
 to truth. As he made use of the wisdom of Peter, so has 
 he used the wisdom of Leo."* Ibid. Act* Hi. p. 464. — 
 After the council, they addressed Leo, the bishop of Rome : 
 li In the person of Peter, appointed our interpreter, you 
 preserved the chain of faith, by the command of our 
 master, descending to us. Wherefore, using you as a 
 guide, we have signified the truth to the faithful, t not 
 by private interpretation, but by one unanimous confession. 
 Only adding — If, where two or three are gathered together 
 in the name of Christ, he is there in the midst of them ; 
 how must he have been with 520 ministers ? Over these, 
 as the head in its members, you presided J by those who 
 held your rank — We entreat you, therefore, to honour 
 our decision by your decrees ; and as we agreed with the 
 head, so let your eminence compleat what is proper for 
 your children.— Besides this, Dioscorus carries his rage 
 against him, to whom Christ entrusted the care of his vine- 
 yard—that is, against your apostolic holiness." § Ibid, 
 p. 834, 835, 838. 
 
 Some time after this, speaking of the council of 
 Chalcedon to the learned bishop Theodoret, Leo has the 
 
 * Qui ostendit in Leone mirabili veritatem ; quia sicut, sapientc 
 Petro } ita et isto utitur assertore." 
 
 t tnaat tjj$ tqu ficuiagiou HsTgov <pmv\$ Ig/wvEuc xxQivtuiaevo;. 
 ikv itafhfuie wj «f%»iyw cot ts xahov nsspQi u<pzteiav x^°" a ^ £V01 * 
 
 5 T* twj a(ATSt\>t t>?v Qvtoxwv nxa^x t* <rurtifo$ fairer pstftvimv. 
 
( m ) 
 
 following observations: "We rejoice, that what truths 
 had been first defined by our ministry, should be confirmed 
 by the irrevocable assent of the brethren there assembled, 
 shewing that to be divine, which, proceeding from the first 
 of all the sees, received the sanction of the Christian world. 
 And lest the assent thus give i to that see, w' ich the Lord 
 ordained to preside over all others, shall appear the effect of 
 flattery, or to be otherwise suspiciously construed, it so 
 happened, that our judgment was at first controverted by 
 some. Truth shines more clearly, and is more strongly 
 retained, when, what iaith at first taught, is confirmed by 
 examination. And the sacerdotal ministry also becomes 
 more resplendent, when, without infringing the liberty of 
 their inferiors, the authority of the first order is maintained, 
 and discussion promotes the glory of God." Ep. xciii, ah 
 Ixiii. p. 624. 
 
 Theodoret, G. @. Being much persecuted, he 
 writes to a Western bishop : " 1 entreat you to prevail on 
 the most holy archbishop (of Rome), to use his apostolic 
 power, and command me to hasten to your Synod. For 
 that most holy sec has the headship over all the churches of 
 the world,* and for this principal reason, that it was never 
 infected by any one heretical taint, nor was ever occupied 
 by any one holding adverse doctrine, but remaining 
 always true to its apostolical institution." Ep. cxvi. ad 
 Renat. 1\ iii. p. 989. 
 
 Vincent of Levins, X. C. "Pope Stephen of 
 
 blessed memory, and bishop of the apostolic see, together 
 with his colleagues, deeming it just, that he who was above 
 others by the authority of his chair, should he foremost in 
 the attachment to the faith, addressed an epistle to the 
 African church, and defined, that no innovation be made ; 
 
 * ruv naia t>tv viKGUfuvw tKKhwMV 7w hyepoviav Sia 7tO>O^C t 
 
( 177 ) 
 
 that what had been delivered down, should be followed/' 
 Common, c. vi. p. 323. 
 
 Council of Florence. 
 
 On this head of the primacy of the Roman bishop, the 
 Council of Trent issued no decree; but because in the 
 general Council of Florence, convened in 1439, in order to 
 unite the Greek and Latin churches, the point had been 
 fully decided, I shall here insert the decree. — -*' Moreover we 
 define, that the holy apostolic see, and the Roman bishop, 
 has the primacy over all the earth ; and that he is the suc- 
 cessor of the blessed Peter, the prince of the apostles, the 
 true vicar of Christ, the head of the whole church, and the 
 father and teacher of all Christians ; and that to him, in 
 the person of the blessed Peter, was committed by our Lord 
 Jesus Christ the full power of feeding, directing, and 
 governing the universal church, in such manner as it is 
 contained in the acts of general councils and in the holy 
 canons."* Definitio S. (Ecumen. Synod* Florent. Cone. 
 Gen. T. xiii, p. 515. 
 
 Proposition XIIL 
 
 It is no article of catholic faith to believe 
 that the Pope is in himself infallible, sepa- 
 
 • Quemadmodum eiiam in gestii cecumenicorum concilierum, ct in 
 sacris Canonibus continttur.—Katf uv Tfonov km ev tqi$ vrpaxTixots r$v 
 mvfAtvtHuv <?mtyv 7 km kv tcmj Upoif kuvqcti Siatajt* Qmstm* 
 
 M 
 
( W ) 
 
 rated from the church, even in expounding 
 the faith: by consequence, papal definitions 
 or decrees, in whatever form pronounced, 
 tahen exclusively from a general council or 
 acceptance of the church, oblige none, tinder 
 pain of heresy, to an interior assent.* 
 
 Proposition XI V. 
 
 Nor do Catholics, as Catholics, believe, 
 that the Pope has any direct, or indirect 
 authority over the temporal concerns of 
 states or the jurisdiction of princes. Hence 
 should the Pope pretend to absolve or to dis- 
 pense with his Majesty's subjects from their 
 allegiance, On account of heresy or schism, 
 such dispensation they would view as fri- 
 volous and null.-\ 
 
 On the two points contained in these Propositions, that 
 is, the personal infallibility and the temporal power of the 
 Roman bishops, I pretend not to adduce any authorities 
 against them from the early ages of the church ; because 
 *a those ages, when the just limits of ecclesiastical power 
 * — ■ ■ i . i . .. . .. . . . i 1 — 
 
 * See Dr. De la Ilogue, de Eccle$ia,p. 376. Dublini, 1809, and 
 ike writers quoted by him. 
 
 i See Dr, De la Hogue, ibid, p. 241. 
 
( 179 ) 
 
 were well understood, and fewer occasions prompted their 
 transgression, the bishops of Rome acted more in concert 
 with their fellow bishops — though by these, as we haye 
 seen, the primacy of the apostolic see, was at all times, 
 acknowledged and respected — and, as to temporal power, 
 none could be exercised, when as yet — which was its 
 origin — no territory was possessed ; and the positive decla- 
 ration of Jesus Christ, (John xviii. 36.) " that his kingdom 
 was not of this wortd" remained strongly impressed on 
 the minds of those who professed themselves, and were 
 believed to be his vicars. 
 
 To the doctrine of the two propositions a general assent 
 is given by Catholic teachers ; while writers, in all 
 languages, and of great authority, may be consulted. 
 But as on points, avowedly undefined by the voice of the 
 church, the opinions of men are not restrained, it proves 
 our liberty, but touches not the substance of faith, if, on 
 such questions, discordant notions have been entertained. 
 
 Proposition XV. 
 
 It is a fundamental truth hi the Catholic 
 religion, that no licence can be given to men 
 to lie, to forswear or perjure themselves, to 
 massacre their neighbours, or disturb their 
 country, on pretence of promoting the 
 Catholic cause or religion: furthermore 
 they believe, that all pardons or dispen- 
 sations granted, or pretended to be granted, 
 
 m 2 
 
( 180 ) • 
 
 in order to such ends or designs, could have 
 no other validity or effect, than to add 
 sacrilege and blasphemy to the above 
 crimes. 
 
 Proposition XVI. 
 
 Detesting the immoral doctrine of equi- 
 vocation and mental reservation, the Catho- 
 lic cfiurch ever inculcated, and inculcates, 
 that simplicity and godly sincerity are truly 
 Christian virtues, necessary to the conser- 
 vation of justice, truth, and common se- 
 curity. 
 
 Of the truth of these two Propositions I shall again, 
 offer no proof. They htand on the eternal basis of right 
 and wrong, which no authority,— if any such were pre- 
 tended ; — no usage,— if any such were claimed, — could 
 ever violate without a crime. The Roman Catholic church 
 *we have shewn to be Apostolical and Holy. And here 
 likewise modern authorities may be consulted. 
 
( 181 ) 
 
 SECTION II. 
 
 Other Points of Catholic Faith, 
 
 The Sacraments. 
 
 Proposition I. 
 
 Catholics believe, that there are seven, 
 Sacraments, or sacred ceremonies, instituted 
 by our Saviour Jesus Christ, whereby the 
 merits of his passion are applied to the 
 soul of the worthy receiver. These sacra- 
 ments are, Baptism, Confirmation, the 
 Eucharist, Penance, Extreme- Unction, 
 Order, and Matrimony. 
 
 Baptk 
 
 sm. 
 
 SCRIPTURE. 
 
 Matt, xxviii. 19. Go ye therefore and teach ailna* 
 tions ; baptising them in the name of the Father^ and of the 
 
 M 3 
 
( 1S2 ) 
 
 Son, and of the Holy Ghost, — John iii. 5. Except a man 
 be born again of water and the Holy Ghost , he cannot enter 
 into the kingdom of God. — Acts ii, 37, 38. When they 
 had heard these things, they had compunction in their heart, 
 and they said to Peter and to the rest of the Apostles z 
 What shall we do ? But Peter said to them : Do pen- 
 ance, and be baptised, every one of you in the name of 
 Jesus Christ, for the remission of your sins. — Ibid. viii. 
 38. — And (Philip) commanded the chariot to stand still; 
 and they went down into the water, both Philip and the 
 Eunuch, and he baptised him. — Ibid. ix. 18. 4nd rising 
 up, he (Saul) was baptised. — Ibid. x. 47, 48. Then 
 Peter answered : Can any man forbid water, that these 
 should not be baptised, who have received the Holy Ghost 
 as well as we ? And he commanded them to be baptised in 
 the name of the Lord Jesus Christ. $ 
 
 FATHERS. 
 
 As the necessity of baptism, is generally admitted by 
 all Christian societies, one alone excepted, I shall observe 
 only, that the obligation of complying with the precept 
 is strongly inculcated by all the ancient fathers, while they 
 describe the various modes in which it was primitively 
 administered, and specify the ceremonies that were used. 
 These ceremonies, let me add, are precisely the same that 
 are, at this time, practised in the Catholic church. Their 
 antiquity, therefore, commands the highest respect; and 
 the fathers often produce them as a proof, even in their 
 days, of many things being observed which no written 
 word, but the tradition from the apostles had taught. 
 
( 183 ) 
 
 " Of these and similar rites," says Tertullian, U if you 
 demand the written law, you will not find it : tradition is 
 your authority ?" De Corpn. Mil. p K 289. 
 
 Coirfirmaticn. 
 SCRIPTURE, 
 
 Acts viii. 14, 15, 16, 17. Now when the apostles that 
 were in Jerusalem, had heard that Samaria had received 
 the word of God, they sent to them Peter and John. — 
 Who, when they were come, prayed for them, that they 
 might receive the Holy Ghost.<—For he was not as yet 
 come upon any of them : but they were only baptised in 
 the name of the Lord Jesus* — Then they laid their hands 
 upon them, and they received the Holy Ghost* — Ibid. xix. 
 5, 6. Having heard these things, they were baptised in 
 the name of the Lord Jesus. — And when Paul had imposed 
 his hands on them, the Holy Ghost came upon them, 
 and they spoke with tongues and prophesied. — 2 Cor. i. 
 21,22. Now he that confirmeth us with you in Christ, 
 and he that hath anointed us, is God: — who also hath 
 sealed us, and given the pledge of the spirit in our hearts. 
 — Ephes. i. 13. In whom you also, after you had heard 
 the word of truth (the gospel of your salvation :) in whom 
 also believing you were sealed with the holy spirit of 
 promise, who is the pledge of our inheritance* 
 
 M 
 
( 184 ) 
 
 FATHERS. 
 
 Tertullian, L. C* " Then coming out from the 
 font, we are anointed with the holy unction,* agreeably 
 to the ancient discipline, when priests were anointed. 
 Thus was Aaron anointed by Moses ; and the name of 
 Christ was from chrism, which is unction. — Next follows 
 the imposition of hands, with the invocation of the Holy 
 Ghost." De Bnpt. c. vii. p. 389.— " Let us now, from the 
 form of the Christian character, consider, what advantages 
 the soul derives from the body. The flesh is washed, that 
 the soul may be purified : it is anointed,* that the soul may 
 be consecrated. The flesh is sealed, J that the soul may be 
 strengthened ; and that the soul may be enlightened by 
 the holy spirit, the body is overshadowed by the im* 
 position of hands. "§ De Resurrect. Carnis. c. viii. 
 p. 5(59. 
 
 Cent. III. 
 
 S. Cypvian, L. C* u It is moreover necessary, 
 that he, who has been baptised, should be anointed, || in 
 
 • Ptrunguimur benedicta unctione. 
 
 f Caro unguitur. + Signatur. 
 
 $ Afanus imposition adumbrdtur. 
 
 11 Ungi quoqut nccesse est eum, qui baptizatus sit. 
 
( 185 ) 
 
 order that, Laving received the chrism, that is, the unction, 
 he may be the anointed of God, and possess the grace of 
 Christ." Ep. Ixx. p. 190.— " They who had believed 
 in Samaria, (Actsviii.), had believed with a true faith ; 
 and were baptised in the one church by Philip, whom the 
 apostles had sent. And therefore, because their baptism 
 was legitimate, it was not to be repeated. That alone which 
 was wanting, was supplied by Peter and John ; that by 
 prayer and the imposition of hands, they might receive 
 the Holy Ghost. The same thing is now done by us, 
 when they, who have been baptised in the church, are 
 presented to the bishops, that by our prayer and the im- 
 position of hands, they may receive the divine spirit, and 
 be perfected by the seal of the Lord."* Ep, lxxiiu 
 p. 202. 
 
 Cent. IV. 
 
 S. Cornelius^ L. C* The historian Eusebius, 
 speaking of the schismatic Novatus, gives an extract 
 from a letter of the Roman bishop Cornelius, the con- 
 temporary of S. Cyprian, which says : " Novatus was 
 not sealed by the bishop, as the canon of the church re- 
 quired : how then could he have received the Holy 
 Ghost." $ Hist. EccL L. vi. c. 43. p. 313. 
 
 * Quod nunc quoque apud nos geritur, ut — spiritum sanctum con- 
 icquantur, tt signaculo Dominico consummentur, 
 
 t He succeeded S. Fabian in the chair of Rome, in 251, and 
 died about two years after. 
 
( 186 ) 
 
 S. Hilary, L. C. " These, the Lord says, 
 should not be kept from him, because the kingdom of 
 heaven is of such ; and besides, the operation of the law 
 ceasing, the gift of the Holy Ghost was to be bestowed on 
 the Gentiles by the imposition of hands and prayer." 
 Comment, in c. xix. Matt. p. 703. 
 
 S. Cyril of Jerusalem, G. C- " To you, 
 
 when you came out from the font, was given the chrism, 
 which is the image of that with which Christ was anointed, 
 that is, the Holy Spirit. — Take care, that you think it not 
 mere ointment* — with which the forehead and your bodily 
 senses are symbolically anointed: the body, indeed, is 
 anointed with that visible chrism, but the soul is sanctified 
 by the Holy Spirit." t Cat. Myst. iii. n. 1, 3. p. 289, 290. 
 • — <c As Christ, after his baptism and the coming of the divine 
 spirit, went out to battle, and conquered the enemy ; so 
 you, after baptism and the mystical chrism, J cloathed in 
 the arms of the same spirit, are opposed to him and sur- 
 mount his attacks." Ibid. p. 290. 
 
 S. Optatus qfMilevis, L. C. "Christ went 
 down into the water, not that in him there was any thing 
 to be cleansed r but water was to precede oil, in order to 
 form and accomplish the mysteries of baptism. — The 
 spiritual oil, in the form of a dove, descended on him, 
 and rested on his head; whence he was called Christ. And 
 that the imposition of hands might not be wanting, the 
 voice of God was heard from a cloud, saying : (Matt. iii. 17.) 
 This is my beloxed Son. 1 ' L. iv. ad Parm* p. 75. 
 
 J XM TO /XVJTIXOV XflC\JA, 
 
( 137 ) 
 
 S. Ephrem, G. C. " Here (in the church) you 
 may hear the names of the Father, Son, and Holy Ghost : 
 here you find the sacraments of chrism, and baptism, the 
 breaking of bread, and the cup of salvation ; the holy 
 scriptures also, which wicked men have corrupted." 
 Sernu xxvii. adv. Haer. p. 500. — T. iv. Edit. Quirinu 
 
 S. Pacianus, L. C. " Do you say, that this 
 (the power of remitting sins) was granted only to the 
 apostles ? Then I say, that they alone could baptise, and 
 give the holy spirit, and pardon the sins of the Gentiles ; 
 for to them alone was the command of doing it given. — if, 
 therefore, the right of conferring baptism, and of anointing,* 
 descended to *he episcopal order, to them has likewise 
 eome the power of binding and loosing." +■ Ep> 1. ad 
 Symp. BiU. Max. T. iv. p. 307. 
 
 S. Ambrose, L. C- " Because thou hast re- 
 ceived the spiritual seal, the spirit of wisdom and under- 
 standing, the spirit of counsel and fortitude, the spirit of 
 knowledge and piety, the spirit of holy fear; keep what 
 thou hast received. God the Father has sealed thee ; Christ 
 the Lord has confirmed thee, and has given the pledge of 
 the spirit in tky heart, (2 Cor, i. 22.) as thou hast learned 
 from the apostle.'* De lnitiand. c. vii. T. iv. p. 349. 
 
 S. SiriciuS,X L. C- " As it has been decreed 
 in our Synod, we admit these, with the Novatians 
 and other heretics, to the communion of the faithful, by 
 
 * Chrismatis potestas ad episcopos inde descendit. 
 
 f Ligandi quoquejus adfuit, atque solvendi. 
 
 % He succeeded Damasus in 385, and sat on the chair of Peter 
 till 398.— We have several very interesting epistles of this Pope, 
 which may be seen in Dom. Coustant, and Labbe's Councils'. 
 
( * 88 ) 
 
 invoking the holy spirit, and by the imposition of the 
 hand of the bishop*,* as it is practised in all the churches 
 of the East and West." Ep. ad xlimer. c. 1. Cone. Gen. 
 T.ii.p. 1018. 
 
 S. Jerom, L. C* The schismatic, against whose 
 party he writes, is introduced saying ; " You cannot be 
 ignorant, that it is the practice in the church, to impose 
 hands on those that have been baptised, and to invoke the 
 holy spirit. Where, you ask, is it written ? In the Acts 
 of the Apostles i and although there were no authority of 
 Scripture, the consent of the whole world on this point 
 must be received as a law."— To this S. Jerom thus assents : 
 " I admit this to be the practice of the church, that when, 
 in remote places, any have been baptised by the priests or 
 deacons, the bishop goes to them, and, having invoked the 
 holy spirit, hys his hand on them. ,, Dial. adv. Lucif. 
 T. l.p.6\5. 
 
 Council of Constantinople, G. C. " We 
 
 admit Anans, Novatians, &c. when they have given 
 security, and anathematised all errors—- -but signed, or 
 anointed fir^t with the holy chr.smt on the forehead, tho 
 eyes, the month, the nose, and the cars. lnd signing them 
 we say : The seal of the gift of the holy spirit ." Can* 
 vii. Cone. Gen. T. ii.p. 952. 
 
 Council of Laodicea, G, C. €C Whoever are 
 converted from heresy, be they baptised, or be they cate- 
 chumens, they may not be admitted, till they shall have 
 anathematised all heresy ; and then being instructed, and 
 
 * £piscopa!is mania impositionc. 
 
( 189 ) 
 
 anointed with the holy chrism,* they may be admitted to 
 the sacred mysteries." Can. vii. Cone. Gen, T. i. p. 1497. 
 — «f They who have been instructed must, after baptism, 
 be anointed with the celestial chrism ,f and be made par- 
 takers of the kingdom of Christ." Can. xlviii. Ibid, 
 p. 1505. 
 
 S. John Chrysostom, G. C. " Why had not 
 
 they, who were baptised (Acts viii.), received the Holy 
 Ghost ? — Perhaps, in this, Philip meant to honour those 
 apostles, who were soon to come ; or because he could not 
 himself bestow the gift. He was, probably, one of the 
 seven deacons : for which reason he baptised, but he could 
 not confer the holy spirit. This belonged to the apostles." 
 flom. xviii. in Acta AposU T. ix. p. 170 % 
 
 Cent. V. 
 
 S. AugUStin, L. C. " Not that any of the dis* 
 ciples themselves gave the Holy Ghost : they prayed, 
 that he would come down on those, on whom they laid 
 their hands ; they gave him not. Such, at this time, is the 
 practice of the prelates of the church." J De Trin. L* 
 xv. c. 26. T. iii. p. 186. — <{ Does any one now expect, 
 that they, who receive the imposition of our hands, should 
 speak with various tongues ; and when this does not happen, 
 is so perverse as to say, that they have not received the 
 Holy Ghost r But if this miraculous testimony of the 
 
 + XpiEo-Sat %ft<r(iciTi Eirupaviu* 
 % Quern morem in suis prcrpositis etiqm nunc servat ecclesia* 
 
( 190 ) 
 
 presence of the divine spirit is not given, how does any 
 person know, that the Holy Ghost has come down upon 
 him ? — Let him ask his heart : If he loves his brother, the 
 spirit of God abideth* in him. — Ask thy heart: Thou 
 may est have received the sacrament, and not the virtue of 
 the sacrament. If the love of thy brother be in thee, rest 
 secure. Where charity is, there is the spirit of God." 
 Tract, vi. in 1 ep. Joan. T. ix. p. 254. 
 
 S. Innocent I. L. C. To Decentius, bishop of 
 Eugubium in Italy, who had consulted him on various 
 points, he first observes, that if all churches had followed 
 the rules, which they received from the apostles, the 
 differences in discipline, which now prevail, would not 
 have been known ; and then adds on the subject of Con- 
 firmation : lt It is manifest, that bishops only can confirm 
 infants, because they, and not priests, possess the plenitude 
 of the priesthood.* And this follows, not from the practice 
 of the church only, but from the authority of scripture ; 
 where it is said, that Peter and John were sent to give the 
 Holy Ghost to those, who had been previously baptised. 
 Priests may baptise, in the presence of the bishop, and 
 anoint the baptised with the oil that has been consecrated 
 by the bishop ; but not lay it on their foreheads ; because 
 this is allowed to none but the bishops,+ when they confer 
 the Holy Ghost." The following words are remarkable : 
 " But I cannot recite the words, lest I should reveal more 
 than your enquiries demand."]; Cone. Gen. T. ii.p. 1245. 
 
 * Pontificates apicem. 
 
 + Non tamen fronton ex eodem oleo signare, quod solis debctur 
 Kpiscopis. 
 
 J Ferba too dicere non possum, ne magis prodcrc vidcar, quarn 
 ad consultutionan respondoc. 
 
( 191 ) 
 8. Cyril of Alexandria, G. C. Commenting 
 
 on the words of Joel, (ii. 24.) the vats shall overflow with 
 wine and oil, he says : u As in rain has been given to us the 
 living water of baptism ; as in corn the living bread ; and 
 in wine his blood : so to these has been added the use of oil, 
 which may perfect those, who have been justified through 
 baptism in Christ," * Com. in Joel T. iii. p. 224. 
 
 Council of Orangey L. C. " No minister, 
 who has received the office of baptising, must go out with- 
 out the chrism ; because we have judged proper, that all 
 shall be once anointed. The priest, in confirmation, must 
 be warned of it, when any one, in baptism, has not been 
 anointed." Can. 11. Cone. Gen. T. iii. p. 1447, 
 
 Theodoret, G. C. " Thy name is as ointment 
 poured forth (Cant. i. 3.). If you would understand this 
 mystically, look to the sacrament of baptism ; in which, 
 they who are initiated— receive the spiritual unction, as a 
 royal seal, and with it the invisible grace of the holy spirit." J 
 In -o. 3. c. 1. Cant. Cant. T. I. p. 1002.— " They, who are 
 baptised by the Novatians, receive not the holy chrism : 
 wherefore, the holy fathers ordained, that such be anointed, 
 as from them come over to the church." L. iii. Ilcer. 
 FabuL c. v. T. iv. p. 229. 
 
 S. Leo, L. C* " Having been regenerated by 
 water and the Holy Ghost, you have received the chrism of 
 
 * yi ts sham xp £ia ) fWTehwx npos te^ejwctjv. 
 
 t This council was called in 441, and enacted thirty canons for 
 the regulation of discipline. Seventeen bishops assisted at it ; having 
 S. Hilary of Aries at their head. 
 
 J chovei a<ppxyi$a riva Qacfoimv hx ovrM ) T * irvevfjutTixx (xvfa to 
 
( 192 ) 
 
 salvation, and the seal of eternal life."* Serm. iv. de 
 Nativ. T. I. p. 156. Lutetice Paris. 1675, 
 
 The Second Council of Aries, f L. C- " As 
 
 to Arians and such heretics, as are baptised in the name of 
 the blessed Trinity ; if, when interrogated, they sincerely 
 profess our faith, they may be received into the church by 
 chrism and the imposition of hands." £ Can* xvi. xvii. 
 Cone. Gen. T. iv. p. 1013. 
 
 The Third Council of Aries & JL. C- It 
 
 decrees, (f That clerks, and the ministers of the altar, shall 
 be ordained by no one but the bishop of the place, or one 
 appointed by him ; and that the chrism shall be blessed 
 by him only, and Neophytes (new converts) be confirmed 
 only by him." Jbid. p. 1024. 
 
 The Eucharist. 
 
 Proposition II. 
 
 It is an article of catholic belief that 
 in the most holy sacrament of the Eucharist, 
 
 * Chrisma salutis, et signaculum vita: atema. 
 
 t Fifty-six canons were published by this council, which was 
 also assembled by S. Hilary, about the year 412. 
 
 X Chrismate et manus impositions 
 § This council assembled about the year 455. 
 
( 193 ) 
 
 there is truly and really contained the Body 
 &f Christ, which was delivered for us, and 
 his Blood, ivhich was shed for the remission 
 of sins ; the substance of the bread and wine 
 being, by the power of God, changed into the 
 substance of his blessed body and blood, the 
 species or appearances of bread and wine, 
 by the will of the same God, remaining as 
 they were. This change has been properly 
 called Transubstantiation. 
 
 SCRIPTURE. 
 
 John vi. 5 J, 52. / am the living bread, which came 
 
 down from heaven* If any man eat of this bread, he shall 
 
 live for ever : and the bread, that I will give, is my flesh 
 
 for the life of the world.— 54, 55, 56, 57, 58, 59.— Except 
 
 you eat thejlesh of the son of man, and drink his blood, 
 
 you shall not have life in you. — He that eateth my flesh 
 
 and drink eth my blood, hath everlasting life : and J will 
 
 raise him up in the last day* — For my flesh is meat indeed; 
 
 and my blood is drink indeed* He that eateth my flesh, 
 
 end drinketh my blood, abideth in me and I in him* As 
 
 the living father hath sent me, and I live by the father : 
 
 so he that eateth me, the same also shall live by me. 
 
 This is the bread that came down from heaven. Not as 
 
 your fathers did eat manna, and are dead. He that 
 
 eateth this bread shall live for ever. Matt. xxvi. 26, 27, 
 
 28. — And while they were at sapper Jesus took bread, and 
 
 blessed, and broke, and gave it to his disciples, and said : 
 
 Take ye, and eat: This is my body. And taking the 
 
 N 
 
( 194 ) 
 
 chalice, he gave thanks; and gate it to them, saying : 
 Drink ye all of this. — For this is my blood of the new 
 Testament, which shall be shed j or many for the remission 
 of sins.— Mark xiv. 22, 23, 24. And whilst they were 
 eating, Jesus took bread ; and blessing, broke, and gave it 
 to them, and said: Take ye, This is my body. And 
 having taken the chalice; giving thanks, he gave it to 
 them : and they all drank of it* — And he said to them : 
 This is my blood of the new Testament, which shall be shed 
 for many, — Luke xxii. 19, 20. And taking bread, he 
 gave thanks, and broke, and gave it to them, saying: This 
 is my body, which is given for you : Do this for a com- 
 memoration of me. In like manner, the chalice also, after 
 he had supped, saying: This is the chalice the new 
 Testament in my blood, which shall be shed for you.— 
 1 Cor. x. 16. The chalice of benediction which we bless, 
 is it not the communion of the blood of Christ ? And 
 the bread which we break, is it not the partaking of the 
 body of the Lord ?— Ibid. xi. 23, 24, 25, 26. For I have 
 received of the Lord, that which also I delivered to you; 
 That the Lord Jesus, the same night in which he was 
 betrayed, took bread, and giving thanks, broke it, and said: 
 Take ye, and eat : this is my body, which shall be delivered 
 for you: this do for a commemoration of me. In like 
 manner also the chalice, after he had supped, saying: 
 This chalice is the new Testament in my blood: this do 
 ye, as often as you shall drink it, for the commemoration 
 of me.— -For as often as you shall eat this bread, and 
 drink this chalice, you shall shew the death of the Lor$ 
 until he come. 
 
( W ) 
 
 FATHERS. 
 
 Cent. I. 
 
 S. Ignatius, G. C* These Gnostic heretics 
 «' abstain from the Eucharist and from prayer, because 
 they do not acknowledge the Eucharist to be the flesh of 
 our Saviour Jesus Christ,* which suffered for our sins, and 
 which the father by his goodness resuscitated. Rejecting 
 therefore this gift of God they die in their disputes." Ep. 
 adSmyrn* p. 36. T. ii. PP. Apost. Amstelwdami, 1724. 
 — <c I take no delight in food that perishes, nor in the 
 pleasures of this life. What I desire is the bread of God, 
 the heavenly bread, the bread of life, which is the flesh of 
 Jesus Christ the son of God,+ who was born of the seed 
 of David ; and I desire the drink of God, his blood, which 
 is charity incorruptible and eternal life." Ep. ad Rom. 
 p. 29. * 
 
 Cent. II. 
 
 S. Justing L. C- " Our prayers being finished, 
 we embrace one another with the kiss of peace. Then to 
 him who presides over the brethren, is presented bread, 
 and wine tempered with water ; having received which, 
 
 * ha to im bjAOhoyEiy rrjv £ux,scpi<TTiav papua ktvai tov q~wty)(>o$ 
 
 t bs mtj <rafe *hiGH Kpi<na, 
 
 % A Christian Philosopher, by birth a Greek, who suffered 
 martyrdom at Rome, about the year 166, having, a few years 
 
 » 2 
 
( 196 ) 
 
 he gives glory to the father of all things in the name of 
 the Son and the Holy Ghost, and returns thanks, in many 
 prayers, that he has been deemed worthy of these gifts. 
 These offices being duly performed, the whole assembly, in 
 acclamation, answers, Amen; when the ministers, whom 
 we call deacons, distribute to each one present a portion of 
 the blessed bread, and the wine and water. Some is also 
 taken to the absent. This food we call the Eucharist, of 
 which tbey alone are allowed to partake, who believe the 
 doctrines taught by us, and have been regenerated by water 
 for the remission of sin, and who live as Christ ordained. 
 Nor do we take these gifts, as common bread and common 
 drink ;• but as Jesus Christ, our Saviour, made man by 
 the word of God, took flesh and blood for our salvation: 
 in the same manner, we have been taught, that the food 
 which has been blessed by the prayer of the words which 
 he spoke, and by which our blood and flesh, in the change, 
 are nourished, is the flesh and blood of that Jesus in- 
 carnate, t The apostles, in the commentaries written by 
 them, which are called Gospels, have delivered, that Jesus 
 so commanded, when taking bread, having given thanks, 
 he said : Do this in remembrance of me : This is my 
 bod?/. In like manner, taking the cup, and giving thanks, 
 he said : This is my blood: and that he distributed both to 
 them only." Apol. I. p. 95, 96, 97. Edit. Londini, an. 
 1722. 
 
 before, addressed two apologies, in favour of the Christians, to the 
 emperor Antoninus Pius and to the Roman senate. In t hese is 
 contained much curious matter on the doctrine, and manners, and 
 religious ceremonies of the early Christians. Justin is also author 
 of other works, particularly of a Dialogue with the Jew, named 
 Tryphon. 
 
 • a yap u{ koivov aprov 3 ttfo xoivov Ttc/xa, 
 + tHtivts ra <rafK07romforro$ hff* *«< trapnami a^xa k^digcx^^v^vai. 
 
( 197 ) 
 
 8. IrenceilS, L. C. " It is our duty to make an 
 offering to God, and with a pure heart, a sincere faith, a 
 firm hope, and a fervent charity to present to the maker of 
 all things the first fruits of his creatures. But this pure 
 oblation the church alone makes. The Jews make it not, 
 for their hands are stained with blood ; and they received 
 not the word that is ofFered to God. Nor do (he assemblies 
 of heretics make it.— For how can these prove, that the 
 bread, over which the words of thanksgiving have been 
 pronounced, is tie body of their Lord, and the cup his 
 blood,* while they do not admit, that he is the Son, that 
 is, the Word, of the creator of the world ? — Or how again 
 do they maintain, that the flesh turns to corruption, an 
 partakes not of life, which is nourished with the body an 
 blood of the Lord ? Wherefore, let them either give up 
 their opinion, or cease from making that ofFering. But 
 our sentiment accords with the nature of the Eucharist, 
 and, the Eucharist again confirms our sentiment. The 
 bread that we receive is no longer common bread, but the 
 Eucharist, consisting of two things, terrestrial and ce- 
 Iestial,"t Adv. liar. Lib. iv. c. xxxiv. p. 326, 327.— 
 • c They are truly vain, (these heretics), who contemn the 
 whole divine system, and denying the salvation and rege- 
 neration of the flesh, maintain that it is not susceptible of 
 incorruption. According to this then, the Lord did not 
 
 ' * Corpus esse Domini sui, ct cdlicem sanguinis sui. 
 
 f 'ixsrt xoivo; ctfro$ £<mv, c&X' hxa^aiia^ Ik duo npxyfjuxTuv- 
 Jimcrrmuia, iniym tb hcli tyavix. The heretics, against whom he 
 writes, maintaining, that Christ was not the word, in the language of 
 S. John, by whom the world was made, and that the material things 
 of the world were adverse to Christ — was it consistent in them, he 
 asks, to say, that Christ, by his ordinance, changed the bread and 
 wine into his body and blood, hostile as they were to his nature, 
 which however they professed to believe, and that the eucharist 
 thus formed was the offering most acceptable to God ? 
 
 N 3 
 
( 198 ) 
 
 redeem us by his blood ; nor is the cup of the Eucharist 
 the participation of his blood, nor the bread, which we 
 break, the participation of his body. — When therefore the 
 mingled chalice and the broken bread receive the word of 
 God, they become the Eucharist of the body and blood of 
 Christ, by which the substance of our flesh is increased and 
 strengthened : how then can they pretend, that this flesh 
 is not susceptible of eternal life ? — And as a section of the 
 vine laid in the earth produces fruit in due season, and in 
 like manner the grain of corn is multiplied, by the blessing 
 of God, which afterwards are used for the benefit of man, 
 and receiving on them the word of God, become the 
 Eucharist, which is the body and blood of Christ : * so our 
 bodies, nourished by that Eucharist, and then laid in the 
 earth, and dissolved in it, shall, in due time, rise again." 
 Ibid. L. v. c. II. p. 395, 397, 399. 
 
 Tertullian, L. @. Having shewn, in many in* 
 stances, how anxious our Saviour was to accomplish all 
 that the prophets had foretold concerning him, he adds :— 
 (i Professing his ardent desire to eat the pasch, as his own, 
 he took the bread, and distributing it to his disciples, he 
 made it his body, saying : This is my body, that is, the 
 figure of my body.f But it would not have been this 
 figure, had not his body been real ; for a thing void of 
 reality, as is a phantom, cannot be represented by a figure. 
 And if they say, that Christ formed to himself a body of the 
 bread, not having a real body, it was then this bread he was 
 going to sacrifice for us. How stupid is Marcion not to 
 understand, that bread was the ancient figure of the body 
 of Jesus Christ, spoken by Jeremiah : They have devised 
 
 -f Corpus suum ilium fecit, hoc est corpus meum dicendo, id est 
 Jigura corporis mci. 
 
( 199 ) 
 
 devices against me, saying, come, let us put wood into his 
 bread,* that is, the cross upon his body. Thus Christ, 
 illustrating the ancient figures, sufficiently declared, by 
 calling the bread his body, what was at that time (the time 
 of Jeremiah) his intention, that the bread should signify ."+ 
 Adversus Marcion. L. iv. c. xl. p. 733. — He had before 
 advanced the same sentiment : L. iii. p. £77. — And again : 
 €i He rejected not the bread, by which he represents his 
 own body. % lb, L. 1. p. 624. — In other passages, 
 following his contemporaries, Tertullian is less ambiguous : 
 t( Our flesh is fed with the body and blood of Christy that 
 the soul may be nourished with God." De Resurrect, 
 carnis* c. viii. p. 569. — There are Christians worse than 
 Jews, " for these laid violent hands on Jesus but once ; but 
 they daily insult his body." || De Idol. c. vii. p. 240.— ; 
 <c Christ is our bread, because Christ is life, and bread, is 
 
 * The reading of the Latin vulgate— Miltamus lignum inpanem ejus. 
 
 f The opinion of the Marcionite heretics, whom he combats, 
 was, that the two covenants were opposite to one another. This he 
 refutes by shewing, that Christ was anxious to apply to himself, and 
 to fulfil the prophecies of the old. Thus Jeremiah having used the 
 word bread to prefigure the body of Christ, Tertullian remarks, that 
 when Christ said of the bread, This is my body, he plainly signified, 
 that the prophecy was fulfilled, the bread being the ancient figure 
 used to denote his body. This is my body, that is, the figure of my 
 body, agreeably to the expression of the prophet Jeremiah. — The 
 same heretics also pretended, that Christ, having no real body, 
 adopted the bread for his body ; so that, according to them, in the 
 eucharist was a real body, that is, the bread, but no sacrament, no 
 sign, or figure of the real body of Christ. — Endless have been the 
 contests on the meaning of the above passage. See PerpStuite de la 
 Foy,VoU iii. Liv. 11. 
 
 + Cerpussuum reproesentat. This word is often used by him and 
 Others for— prasentem facer e, to render present. 
 
 § Caro corpore et sanguine Christi vescitur. 
 || Quotidie corpus ejus lacessunt, 
 
 ■ 4 
 
( 200 ) 
 
 life. 7, be says, (Jo. 6.) am the bread of life* And 
 again : The bread is the word of God, that came down 
 from heaven, As also because his body is acknowledged 
 to be in the bread.*— This is wy body ; wherefore, when 
 we pray for our daily bread, we beg for a perpetuity in 
 Christ, and individuity from his body." De Or at. e. vL 
 p. 181. 
 
 Cent. III. 
 
 Origeily G. C. Though this great man be very 
 fond of allegorising, that is, of not confining himself to the 
 literal meaning of the scriptures ; yet, on this subject of the 
 Eucharist, he seems sometimes to speak sufficiently plain : 
 thus in his great work against Celsus, he says : " We, who 
 study to please the Creator of all things with prayers and- 
 giving of thanks for benefits received, eat of the breads 
 that are offered, which by prayer are made a holy body.f 
 By this they, who partake of it with a pure spirit, are 
 rendered more holy." Lib. viii. T. 1. p. 766.— Again : 
 " You that have been accustomed to be present at the 
 divine mysteries, know, when you receive the body of the 
 Lord,J with what care and veneration you preserve it, lest 
 any particle of it fall to the ground, or be lost. And you 
 think yourselves guilty, and with reason, if it should so 
 happen through your negligence. " Horn. xiii. in Exoa\ 
 T. ii- p. 176k — ci In former times baptism was obscurely, 
 represented in the cloud, and in the sea : but now regene- 
 
 * Corpus ejus in pane censetur. 
 
 + vrpovayopmvf aprovs faQioptv, crafta ytvoptvovs &* t«v «/%w 
 iyiov Ti . 
 
 I Cum suscipitis corpus Domini. 
 
( 201 ) 
 
 ration is in kind, in water, and in the Holy Ghost. Then, 
 obscurely, manna was the food ; but now in kind the flesh 
 of the word of God is the true food ; * even as he said : 
 my flesh is meat indeed, and my blood is drink indeed. 1 * 
 Horn A vii. in Num. T. ii. p. 290. 
 
 S. Hippolt/tus, G. C. Commenting on the 
 words of Proverbs ix. Wisdom hath built herself a house ; 
 he says : iC He (Christ) prepared his table, that is, the 
 promised knowledge of the holy Trinity, and moreover his 
 venerable and sacred body, and blood, which are every day 
 offered up+ in remembrance of that divine and mysterious 
 supper. — Come, eat my bread and drink the wine zohieh 
 I have mingled for you, that is, his divine body and his 
 venerable blood, which he gave us to eat and drink§ for 
 the remission of sins." In Prov. c. is. T. 1. p. 2S2. 
 Edit. Hamburg. 1716. 
 
 S. Cyprian, L. C> Speaking of those Who, in 
 time of persecution, had, through weakness, denied their 
 faith, he relates instances of signal judgments that liad 
 fallen on many, who, after that, dared to profane the 
 sacrament of the body and blood of Christ. The facts 
 may, perhaps, by some, be disputed, but the belief of the 
 
 * TitnG in cerrigmate erat manna cibus, nunc autetii in specie caro 
 Verbi Dei est verm cibus. 
 
 t These homilies, which are not extant" in Greek, are thought 
 to have been rather loosely translated by Ruiinus of Aquileja ; but, 
 as Rufinus lived in the fifth century, the contemporary, and an- 
 tagonist of S. Jerom, his testimony alone serves to prove the faith 
 of the age. 
 
 X to ri/juov xca oHpavTov aurn ccofjia xoa ai/xa, a xacQ y ixourTQ 
 htHftomax Ovo/twa* 
 
 § tyiv Quotv auru cotpxa xai to ti/mw avm rapa. 
 
( 202 ) 
 
 narrator, on the point of the real presence in the elements, 
 cannot be questioned. A woman having brought 'home 
 with her — which then was usual — part of the consecrated 
 bread, when she attempted to open the box which con- 
 tained the Holy Thing of the Lord,* was alarmed by a 
 rising flame. And a man, in similar circumstances, 
 opening his hand, discovered nothing but ashes." De 
 Lapsis p. 132, 133. — Of the same weak Christians he had 
 before said: " Returning from the altar of the devil, they 
 approach, with filthy and sordid hands, to the holy of the 
 Lord. In this state of contamination, they invade his 
 body.t — Regardless of the menaces of God, they dare to 
 offer violence to the body and blood of the Lord ; | thus 
 sinning more against him, than when they denied him." 
 Ibid. p. 1£8. — " Christ is the bread of life, and this is not 
 the bread of all, but it is ours : and as we say, Our Father, 
 because he is the father of the intelligent and the believing; 
 so we tay our bread, because Christ, whose body we touch,§ 
 is our bread. This bread we daily pray for, lest, belonging 
 to Christ and receiving the Eucharist daily for the food of 
 salvation, we be witheld, by some grievous crime, from 
 that heavenly bread, and be separated from the body of 
 Christ. He has said : / am the bread of life who came 
 down from heaven. If any one eat of my bread, he shall 
 live for ever. Bui the bread, which I shall give, is my 
 flesh for the life of the world. Hence it is manifest, that 
 they have this life, who approach his body,|| and receive 
 the Eucharist. ,, De OraL Bom. p. 146, 147. 
 
 f In qua Domini Sanctum fuit. 
 
 f Domini corpus invadunt. 
 
 I Vis infer tur corpori ejus et sanguim. 
 
 § Qui corpus ejus contingimus. 
 
 J| Qui corpus ejus atiingunt. 
 
( 203 ) 
 
 He elsewhere laments, that some ministers of the altar 
 dared, before the forms of repentance and confession were 
 fulfilled, to distribute the Eucharist, and thus " profane the 
 holy body of the Lord."* Ep. xv. p. 34— " At this 
 time, peace is necessary not to the weak, but to the strong ; 
 that while we excite and exhort them to battle, we leave 
 them not naked and unarmed, but fortified by the body and 
 blood of Christ, t — For how can we urge them to shed their 
 own blood, if we refuse them the blood of Christ ? Or how 
 do we fit them for the cup of martyrdom, unless we first 
 admit them in the church to partake of the chalice of the 
 Lord?" Ep. Ivii. p. 117.— " When the Lord called the 
 bread his body, which bread is formed of many grains, 
 he indicated the union of his people ; and calling the wine 
 his blood, which is pressed from many grapes, he signified 
 the conjunction of his flock." Ep. Ixix, p. 182. 
 
 Cent. IV. 
 
 Council of Nice, G. C. Condemning an abuse, 
 which had crept in, that deacons in some places, adminis- 
 tered the Eucharist to priests, the council says, " that 
 neither canon, nor custom has taught, that they, (deacons) 
 who have themselves no power to offer, should give the body 
 of Christ to them that possess that power."J Can. xviii. 
 Cone. Gen. T. ii. p. 38. 
 
 * Sanctum Domini corpus profanare audeant, 
 
 t Protectione sanguinis et corporis Christi muniannts. 
 
 + TO (TUfJia T» Kojct*. 
 
( 204 ) 
 
 JuvchCUS* L. C. Speaking of the institution of 
 £he Eucharist, he says : " Christ taught his disciples, that he 
 delivered to tnerh his 6wn body ;" and when lie gave them 
 (he chalice, " he taught them, that he had distributed to 
 them his blood: and said, this blood remits trie sins of the 
 people: dfink this, it is mine."f Bibl. Max. PP. T. 
 
 iv. p. 
 
 74. 
 
 Eusebius ofCcesareti, G. C. " Since then, 
 as the new Testament establishes, we have been instructed 
 to celebrate the memory of this sacrifice of his body and of 
 his saving blood, J again we are (aught by the prophet David 
 to say : Thou hast prepared a table before me. (Ps. 22.) 
 In these things he openly signifies a mystical unction, and 
 the august offerings of the table of Christ, by which we 
 have learnt to offer to our supreme Lord, through the hand 
 of this great high-priest, unbloody, rational, and benignant 
 sacrifices." § Dem. Evang. L. 1. c. x. p. 39. — U He 
 shall have delight in the Lord, whose mind being purged 
 from all defilement, shall eat the living bread, the life- 
 giving flesh of the Lord, and drink his saving blood," II 
 Com. in Psal. xxx. %>• 1. T. ii. p. 149. Collect. Nova 
 i I 1 . 
 
 * He was a native of Spain, and a priest; and' lias left' us the 
 Life of Christ in hexameter verse. He flourished about the year 
 32Q, under Constantine the Great. 
 
 f Discipulos docuit proprium se trader e corpus. 
 Edocuitqut suunCse divisisse cruorem. 
 Atqueait: Hie sanguis populi delicta rcmittit : 
 Hunepotate meum. — > • 
 
 J T8TE (T'j^MtTO; OVTU XM TH (TUT^plit UlU,<XT0$* 
 
 § t«j avai/Aov; xai *oyi*tf$, auru tz TTfornms 8uria;, 
 
 || fo&eiv tov ^uvra ccprov xai rag faonoiov; aura troepxa^ ttmiv te 
 to vurvipw aura dtfjta. 
 
( 205 ) 
 
 Montfaitcon. Paris. 1706.— ■" We, who by faith ar$ 
 called to sanctification, possess the bread from heaven, tha$ 
 is, Christ, or his body.* Should it be asked, what the 
 power of that body is, Ave answer : It is vivifying, because 
 it gives life to the world." Com. iv. c. Hi. Isp. p. 3o8. 
 Ibid. 
 
 S.AthanasiuSy G. C- " Our Sanctuaries are now 
 pure* as they always were ; having been rendered vene- 
 rable by the blood alone of Christ,t and embellished by 
 his worship.'* ApoL adv. Arian. T. I. p. 127. " Take 
 care then, O Deacon, not to give to the unworthy the blood 
 of the immaculate body,J lest you incur the guilt of giving 
 holy things to dogs." Serm. de Incontam. Myst% T. ii. 
 p. do. Collect. Nova. Montfaucon. — Parisiis, 170(L 
 
 S.. Hilary, L. C> " If the zcord, truly, mas 
 madejlesh, and we, truly, receive this word for our food : § 
 how can he be thought not to dwell naturally in us, who 
 assumed the nature of our flesh inseparably united to him, 
 and communicates, in the sacrament, that nature to us 1 
 For thus, we are ail one: because the father is in Christ, 
 and Christ in us. — We are not to speak of heavenly things 
 as we do of human. ||— Of the natural verity of Christ in 
 us, whatever we speak, we speak foolishly and wickedly, 
 unless we learn of him ; for it is he that said : my jlesh is 
 meat indeed, and my blood is drink indeed. (Jo. 6. 56.) 
 There is no place left to doubt of the truth of Christ's flesh 
 
 * TOVTECTTl KpKTTQV) Y1T01 TO (TUfAOC CtUTX. 
 t (AOVtit PEpVUVO/AtVCC TV (X^^Tl T8 K^<TTtf. 
 
 * T»JV 7T0p(pUp<ZV TX dva^tXpTYITH VUflCLTQi;. 
 
 § Verbum carrtem cibo dominico sumimus. 
 \\ Non est humano aut steculi sensu in Dei rebus loquendum. 
 
( 206 ) 
 
 and blood : * for now, by the profession of the Lord him- 
 self and according to our belief, it is truly flesh, and truly 
 blood. But he himself attests how we are in him by the 
 sacramental communication of his body and blood : And 
 the world, says he, sees me not, but you see me, because 1 
 live and you shall live; for I am in my father , and you are 
 in me, and I am in you. (John xiv. 19, 20). If he wished 
 the unity of will alone to be understood, why would he 
 establish a certain order and progression in the formation of 
 it ; but that he should be in the father, by the nature of 
 the divinity ; we in him, by his corporal birth ; and he in 
 us T)y the sacramental mystery." De Trin. L. viii. p. 
 954, 955, 956. 
 
 S. James of Nisibis, G. C. In his fourth 
 
 discourse, on prayer, he says: " None will be cleansed, 
 unless they have been washed in the laver of baptism, and 
 have received the body and blood of Christ. For the 
 blood is expiated by this blood, and the body cleansed by 
 this body. — Be assiduous in holy prayer, and, in the be- 
 ginning of all prayer, place that, which the Lord hath 
 taught us. "When you pray, always remember your 
 friends, and me a sinner," t &c, 
 
 S. Ephrem ofEdessa, G. C " His body, 
 
 by a new method is mixed with our bodies ; and his most 
 pure blood is transfused into our veins. He is wholly 
 incorporated with us. J And because he loved his church 
 
 • Dc veritatt carnis et sanguinis non relictus est ambigendi locus. 
 
 fThe above passage is quoted from Antonelli's edition of S. 
 James, by the Rev. Alban Butler, in his life of the Saint, July 
 the 11th. 
 
 + Corpus ejus nova ratione nostris corporibus immistum est ; ipsius 
 quoque sanguis purissimus in vcnas nostras ditfusus, toCus ipse nos totos 
 pcrvasit* 
 
( 207 ) 
 
 — he was made the bread of life, that he might give himself 
 to be eaten." Hymn* xxxvii. de Virginitate, Bibl. Orient. 
 Assemani, T. 1. p. 97. — u Consider, my beloved, with 
 what fear, those stand before the throne, who wait on a 
 mortal king. — How much more does it behove us to appear 
 before the heavenly king with fear and trembling, and with 
 awful gravity ? Hence it becomes us not, boldly to louk 
 on the mysteries, that lie before us, of the body andlMood 
 of our Lord."* Parcen* xx. T.n.p. 126. Edit. Vossii. 
 — " Sedulously consider all these things, and believe that 
 they are true, as they are related. For if you view them 
 not with the eyes of faith, you cannot rise from the earth 
 to heaven, nor in spirit behold what Christ suffered. 
 When the eye of faith is clearly open, it contemplates, in 
 a pure light, the lamb of God, who was immolated for us, 
 and who gave us his body for our food to the remission of 
 our sins. This same eye of faith manifestly beholds the 
 Lord, eating his body and drinking his blood, and in- 
 dulges no curious enquiry. + — You believe, that Christ, the 
 son of God, for you was born in the flesh. Then why do 
 you search into what is inscrutable? Doing this you 
 prove your curiosity, not your faith. Believe then, and 
 with a firm faith receive the body and blood of our Lord.* 
 — Abraham placed earthly food before celestial spirits, (Geiu 
 xviii.) of which they ate. This was wonderful. But 
 what Christ has done for us greatly exceeds this, and 
 transcends all speech, and all conception. To us, that are 
 
 * Proposita mysteria corporis ut sanguinis Domini nostri. 
 
 + Corpus manducat ac sanguinem bibit ; haudquaquam curiose 
 xlivin.am sanctam fidem perscrutans. 
 
 J Si ista euriose rimaris, nonjam Jidelis nuncupaberis t sed curio- 
 sits. Esto itaque Jidelis. Participa immaculatum corpus ct sanguinem 
 Domini tuijide plenissima. 
 
( 208 ) 
 
 in the flesh, he has given to eat his body and blood. My- 
 self incapable of comprehending the mysteries of God, I 
 dare not proceed ; and should I attempt it, I should shew 
 only my own rashness." De Nat. Deu T. iii. p. J 82. Ibid. 
 
 S~ Cyril of Jerusalem, G. C. In his instruct 
 
 tions addressed to those who had been newly baptised, he 
 says : " The bread and wine, which, before the invocation 
 of the adorable Trinity, were nothing but bread and wine, 
 become, after this invocation, the body and blood of 
 Christ."* Catech. Mystag. 1. n. 4. p. 281.—" The eu- 
 charistic bread, after the invocation of the holy spirit, is no 
 longer common bread, but the body of Christ." + Ibid. 
 Catech* iii. n. 3. p. 289. — " The doctrine of the blessed 
 Paul alone is sufficient to give certain proofs of the truth 
 of the divine mysteries ; and yo\i being deemed worthy of 
 them, are become one body and one blood with Christ. For 
 this great apostle says : That our Lord, in the same night 
 'wherein he was delivered, having taken bread and given 
 thanks, broke it and gave it to his disciples, saying to them, 
 Take and eat, this is my body. Afterwards he took the 
 cup, and said, Take and drink, this is my blood. As then 
 Christ, speaking of the bread, declared, and said, this is 
 my body, who shall dare to doubt it ? And as speaking 
 of the wine, he positively assured us, and said, this is my 
 blood, who shall doubt it and say, that it is not his 
 blood ?"$ Catech. iv. w. I. p. 292, 
 
 * b (a,ev apTo<; ymrai <rufAOt Kpi<rT8, o h oivog aiyux KpifTit. 
 
 + b a$To; this Ivx^p^tiaq, (jleto, tw ettixXviow ts dym 7TVEU(AaT0$ } 
 zx hi c*pro$ AiTOf, «M« <ru/ACt K.pt$Ttt. 
 
 J aura duv anotpyvafxtvii, nai eittovto; nspi th dprx, txto /as \<rrt 
 
 TO (TUfAX, Tli TQ^xmil Ct/A<plj2cihMlV hQlWOV J H<Xt UU7U ^E^PUUiCra/XiVH KM 
 ilfWiOTQS, TH70 (AH EffTl TO dlfAX) 71$ eV&Mtftf'H 7TQTS, hEJUV (M W<U 
 
 dura Todifix ; 
 
( 209 ) 
 
 Ci Jesus Christ, in Cana of Galilee, once changed water 
 into wine by his will only; and shall we think it less 
 worthy of credit, that he changed wine into his blood ?* 
 Invited to an earthly marriage, he wrought this miracle; 
 and shall we hesitate to confess, that he has given to his 
 children his body to eat, and his blood to drink ?f Where- 
 fore, with all confidence, let us take the body and blood of 
 Christ. For in the type or figure of bread, his body is 
 given to thee, and in the type or figure of wine, his blood 
 is given ; + that so being made partakers of the body and 
 blood of Christ, you may become one body and one blood 
 with him. Thus, the body and blood of Christ being dis- 
 tributed in our members, we become Christofori y % that is, 
 we carry Christ with us; and thus, as S. Peter says, u we 
 are made partikers of the divine nature." Ibid.—M 
 another time, speaking to the Jews, Jesus Christ says: 
 Unless you eat my flesh and drink my blood, ye shall 
 have no life in you. (John, vi.) But ihey not under- 
 standing the words spiritually, were offended with them, 
 and withdrew from him, because they fancied, that he 
 would make them eat human flesh. || In the old dispen- 
 sation there were loaves of bread which were offered before 
 God, and because they pertained to that old dispensation, 
 they have ceased with it : but now in the new dispensation, 
 there is bread from heaven, and a cup of salvation, which 
 sanctify soul and body. For as the bread is the nourish- 
 ment which is proper to the body ; so the word is the 
 
 * xxi ovk a%iQ7ri<rT0t fariv oivov ixztcc$x7mv iig aipot; — 
 + rnv aTTQhaucriv t« o-ufxqrot avrx xat ts m/mxto^. 
 J ev tuttu a fix, JiSbxai ffot to cwftor, xai b tvttu wwr, hforai 
 
 COl TO UlfAU. 
 
 § Xpi<rro<popoi. \\ ffapxoQayw. 
 
( 210 ) 
 
 nourishment which is proper to the soul. Wherefore I 
 conjure you, my brethren, not to consider them any more 
 as common bread and wine, since they are the body and 
 blood of Jesus Christ according to his words; and although 
 your sense might suggest that to you, let faith confirm you* 
 Judge not of the thing by your taste, but by faith assure 
 yourself, without the least doubt, that you are honoured 
 with the body and blood of Christ. This knowing, and of 
 this being assured, that what appears to you bread, is not 
 bread, but the body of Christ, although the taste judges it 
 to be bread ; and that the wine which you sec, and which 
 has the taste of wine, is not wine, but the blood of Christ. ,, * 
 Ibid. n. 2, 3, p. 293, 294, — " Taste and see how good the 
 Lord is. Think you now, that you are required to discern 
 this by the sense of taste ? t No, by no means ; but by the 
 testimony of faith which is certain, and leaves no doubt. 
 For when you take them, you are not commanded to take 
 bread and wine, but, under the appearance of these, to 
 take the body and blood of Christ.' ' Ibid. CaU v. n. 17. 
 p. 300. 
 
 S. Optatus ofMilevis, L. C. " What is so 
 
 sacrilegious as to break, to erase, and to remove the altars 
 of God, on which you yourselves made offerings ? On 
 them the vows of the people, and the members of Christ 
 were borne. — For what is the altar, but the seat of the body 
 and blood of Christ ? + What offence had Christ given, 
 
 * /xn aito t»s yEucrEu$ xpivys ro 7Tpayua 9 «Wi' aVo tjij iriaTEug 
 t 7T>.Y)f)Q<pof)X avEV$oicc<TTu$ o-u/acctos km ai/xarog xp icrrou x«Ta|<a;0£i£. 
 
 TCCUTZ flCcQuV KM TT^pO^OpYlQEig , U$ <P<XIV0(AEV0S <Xprog i OUK dpT0$ £ (TH, 
 
 ei km tjj yEoo-Et dto-OvTos, aKKa uufxa ^qn<jrou t km o QaivopEvos oivcg, 
 
 •UK OlVOf e<TTlV } El KM vj y£V<Tig TQUTQ (HouteTM, dX^O, dlflX XflQ"lOV. 
 
 + Mn ru teipuyyi tw o-u/xartxu EniTptwts to xpmxov ', 
 J Stdcs ct corporis et sanguinis Christi. 
 
( 211 ) 
 
 whose body and blood, at certain times, do there dwell ?* — 
 This huge impiety is doubled, whilst you broke also the 
 chalices, the bearers of the blood of Christ."! Contra 
 Parmen. L. vi. p. 91, 92, 93. — Among other excesses 
 with which he charges the Donatists, he had before men- 
 tioned, that they ordered the consecrated elements to be; 
 poured out to dogs ; which, seized with madness, turned 
 against their masters, as against strangers, M guilty of the 
 body of the Lord." J Ibid. L. ii. p. 39. 
 
 S. Basil, G. C. « About the things, that God 
 has spoken, there should be no hesitation, nor doubt, but 
 a firm persuasion, that all is true and , possible, though 
 nature be against it.§ Herein lies the struggle of faith— » 
 The Jews therefore strove among thcms2h*s y saying,- 
 How can this man give us his flesh to eat ? Then Jesus 
 said to them : amen f amen I say unto you : except you eat 
 the fiesh of the Son of man, and drink his blood, you shall 
 not have life in you. (Jo. vi. 53, 54.) — Regula viii. 
 Moral. T. ii. p. 240. — " With what fear, with what con- 
 viction, with what affection of mind, should we partake of 
 the body and blood of Christ ? The apostle teaches us 
 to fear, when he says : He that eateth and drinketh un- 
 worthily >eateth and drinketh judgment to himself (1 Cor. 
 xi. 29;) while the words of the Lord: This is my body, 
 which shall be delivered for you (ibid. 2i), create a firm 
 conviction." || Ibid. In Reg. brev. qucest. clxxii. p. 472. 
 — " The Christian must be without spot or stain — and thus 
 
 * Cujus illic per certa momenta corpus et sanguis habitabat. 
 
 •\ Calices, Christi sanguinis portatores, 
 
 % Sancti corporis reos. 
 
 h xav r\ <pv<ris fiaxnrai. 
 
 o2 
 
(212 ) 
 
 prepared to eat the body of Christ, and drink his blood."* 
 Ibid. In Moral, reg. lxxx. c. 22. p. 318, — ** It is very 
 profitable, every day, to partake of the body and blood of 
 Christ ;t since he himself says : He that eateth my flesk 
 and drinketh my blood, hath everlasting life (Jo. vi. 55). 
 — We communicate four times in the week, on Sunday, 
 Wednesday, Friday, and Saturday, and on other days, if 
 there be a commemoration of any Saint. — At Alexandria, 
 and in Egypt, the people, generally, have the communion 
 in their houses, and they receive it as they judge proper, 
 having received it from flte«r#iest**' Ep. xcii. I 1 , iii. p. 
 186. — " What can be said of that person, who dares idly, 
 and uselessly, to eat the body and drink the blood of our 
 Lord Jesus Christ, ■+ and thus sometimes more afflicts the 
 divine spirit, while he eats without charity ? Let us there- 
 forejudge, and not live to ourselves, but eat and drink to 
 him, who died and rose again for us. It is the duty of him 
 who approaches to the body and blood of Christ, § and to 
 the memory of his passion, not only to be pure from ail 
 defilement, but likewise to shew forth and express the re- 
 membrance of the death of Christ, lest he eat and drink to 
 his own judgment. "|| L. 1. de Bapt. c. 3. T, ii. p. 651.— 
 " H he who was unclean, under the old law, might not 
 touch what was holy, how much more criminal is he who, 
 in the impurity of his soul, rashly approaches to the body 
 
 : 
 
 * *TG>£ tjQilV TO C(t)flX TH KpiJTS XXI 7TIVEIV TO CUfAlX. 
 
 + fi£TaXafxf3avEiv th aym <ru(JLaT0$ km aipuxTOS th Kpio^rs. 
 
 * Qaytiv to g$\xcl, hat view to cupa th KupiH vpcov. 
 
 § TOVWpOO-LOVTX TCO aUfjiSlTl XXI TU atfJLUTl TH KpKTTH. 
 
 || The Benedictin Editors of S. Basil's woiks are of opinion, 
 that these books on baptism arc not his; though of some antient 
 author. Combefis ascribes them to Eustathius of Sebastc— the con- 
 temporary of S. Basil. 
 
( 213 ) 
 
 of our Lord.* Let us therefore cleanse ourselves from all 
 defilement," Ibid, L. ii. c, 3. p, 654. 
 
 $. Gregory of Nyssa, G. C " As that 
 
 which is pernicious is admitted into our bodies, so should 
 that which is salutary ; in order that the virtue of this latter 
 may bring" aid to us. When this salutary medicine is 
 within us, it repels, by its contrary quality, the poison we 
 had received. — But what is this medicine? That body, 
 which was shewn to be more powerful than death, t and 
 was the beginning of our life; and which could not other- 
 wise enter into our bodies, than by eating and drinking.— 
 Now we must consider, how it can be, that that one body, 
 which so constantly, through the whole world, is distributed 
 to so many thousands of the faithful, can be whole in each 
 receiver, and itself remain whole. J — The body of Christ, 
 by the inhabitation of the word of God, was transmuted 
 into a divine dignity : and so I now believe, that the bread, 
 sanctified by the word of God, is transmuted into the body 
 of Christ. § This bread, as the apostle says, is sanctified by 
 the word of God and prayer, not that, as food, it passes into 
 his body, but that it is instantly changed into the body 
 of Christ, agreeably to what he said, This is my body.\— 
 And therefore does the divine word commix itself with the 
 
 * XaTCCTCtyUV T8 CUfJUXTOS TH KupiS. 
 
 t xfov ETEpOV >] EXEIVO TO O-QfJUZ) THTE daVXTH XpElTTGV ktitixjk*, 
 
 ■ i ^. ' « » « » « * 
 
 T W&£ ey£V£T0 dVVOLTQV TO EV EH.EIV0 0~UfACl—QhOV EV EKa.Q~TUy OiX, TV 
 
 tAipx$ yevEcrQxi) xeu ciutq (jleveiv £<p J eounx bhov. 
 
 § xat vuv tov Tic toyw tov 9eou ayuxZoftEVOV apTov hq o-co/mx tov 8sou 
 hoyov /AeTairoiEur&ai 7ti(tteuo^cci, 
 
 I Eu8u$ TTpOS TO ffUfAOt TOU XOyOU (A£Ta7TQl0U(A£V0$, XoOuf ElpWTM 
 faQ TOV hOyOVj OTI TOVTQ k(TTl TO CTUUa (X0tt» 
 
( 214 ) 
 
 weak nature of man, that, by partaking of the divinity, 
 our humanity may be exalted. By the dispensation of his 
 grace, he enters, by his flesh, into the breasts of the faith- 
 ful, commixed and contempered with their bodies,* that, 
 by being united to that which is immortal, man may 
 partake of incorruption." Orat. Catech. c. 37. T. ii. p. 
 534, 535, 536. — tC The bread also is, at first, common 
 bread ; but, when it has been sanctified, it is called and is 
 made the body of Christ,"f Orat. in Bapt. Christi, T. ii. 
 
 P 
 
 .802. 
 
 S. Gregory of Nazianznm, G. C. He says 
 
 of his sister, labouring under a grievous disorder : ** Des- 
 pairing of all other help, she has recourse to the universal 
 physician — She falls down in faith before the altar, and 
 calls upon him who is there adored."* Orat. II. T. 1. 
 p. 186. — " Without doubting, eat the body, and drink the 
 blood, § if thoudesirest to live." Ibid. Orat. xlii. p. 690. 
 
 S. Ambrose > L. C. " The manna in the desart 
 was given in figure. You have known things more ex- 
 cellent. For light is preferable to the shadow ; truth to 
 figure ; the body of Christ to the manna of heaven. But 
 you may say : I see somewhat else ; how do you assert, 
 that I shall receive the body of Christ ? — This remains to 
 be proved. — How many examples may we not make use of 
 to shew, that we have not here what nature formed, but 
 what the divine blessing has consecrated, and that the 
 
 * iavrov ba7T£tf>£t diet t>?; <rapM.o^ o^ ri (ru<rTa<rt$ i£ qivx re xcu 
 occra hit. 101$ uupaai ruv TTZTriarzuKOTuv KaTaxtpva/xEvog . 
 
 + aufjux KpiffTU teyzTcti te hcu yivsrat. 
 
 * rov £7r' auTcc tj^yxei/ov. 
 
 $ xvE7rat<rxuvTws Kai avwdoiatrTus, $ayz to <ru(jux f it\i to cci/mx, 
 
( 215 ) 
 
 virtue of this blessing is more powerful than that of nature ; 
 because by it nature itself is changed ? Moses held the 
 rod ; he cast it on the ground ; and it became a serpent. 
 Again he took it by the tail, and again it became a rod. 
 See you not that, by the prophetic power, the nature of the 
 rod and the serpent was twice changed?" — He proceeds 
 to instance many other miraculous changes, as recorded 
 in scripture, and then adds : " If now the blessing of men 
 was powerful enough to change nature, what must we not 
 say of the divine consecration, when the very words of 
 our Lord operate ? For that sacrament, which you receive, 
 is accomplished by the word of Christ. If the word of 
 Elias could call down fire from heaven ; shall not the word 
 of Christ be able to change the form of the elements ?* 
 You have read concerning the creation of the world : He 
 spoke, and it was done ; he commanded, and it was formed. 
 Therefore the word of Christ which could draw out of 
 nothing what was not, shall it not be able to change the 
 things that are, into that which they were not?t For it is 
 not a less effect of power, to give new existence to things, 
 than to change the natures that were. — We will now estab- 
 lish the truth of the mystery, from the example itself of the 
 incarnation. Was the order of nature followed, when 
 Jesus was born of a virgin ? Plainly, not. Then why is 
 that order to be looked for here ? It was the true flesh of 
 Christ, which was crucified, which was buried; and this 
 is truly the sacrament of his flesh. — Our Lord himself pro- 
 claims : This is my body. Before the benediction of the 
 celestial words, the bread (species) is named ; after the 
 consecration the body of Christ is signified. He himself 
 calls it his blood. Before consecration it has another name ; 
 
 * Non valebit Christi sermo, ut species muiet elementorum ? 
 
 f Sermo Christi— non potest ea qua sunt t in id mutaje quod 
 non erat ? 
 
( 216 ) 
 
 afterwards it is denominated blood. And you answer 
 Amen, that is, it is true.* What the mouth speaks, let 
 the internal sense confess : what the words intimate, let the 
 affection feel. By these sacraments Christ feeds his 
 church, and by them is the soul strengthened, "t De 
 Jnitiandis. c. ix. T. iv. p. 350, 351. — In the same chapter 
 he afterwards adds : Taste and see how sweet the Lord is : 
 blessed is the man who hopeth in him. (Ps. xxxiii. 9.) 
 Christ is in that sacrament, because it is the body of 
 Christ: wherefore the food is not corporeal, but spiritual. + 
 Hence the apostle, speaking of its type (or fgure) says : 
 Our fathers did eat the spiritual food, and did drink, the 
 spiritual drink. (I Cor. x.) For the body of God is a 
 spiritual body. The body of Christ is the body of a divine 
 spirit, because Christ is a spirit, as we read, the Lord 
 Christ is a spirit htfort our eyes," Ibid, p, ob2. 
 
 S. EpiphanillS, G. C. " The Church is the 
 tranquil port of peace, and daily distributes to us that drink 
 
 * Ipse clamat Dominus Jesus : hoc est corpus meum. Ante bene- 
 diciionem verborum calestium species nominatur ; post consecrationem 
 corpus Christi signijicatur. Ipse dicit sanguinem suum. Ante conse~ 
 crationem aliud dicitur f post consecrationem sanguis nominatur. Et tu 
 dicis, Amen ; hoc est } verum est. 
 
 f The expressions of this passage are repeated, and more 
 emphatically stated, in a succeeding treatise On the sacraments^ often 
 quoted under the name of S. Ambrose ; but as its authenticity is 
 doubted by the most able critics; though it is admitted by them, if 
 not to be coeval with him, to be very ancient ; I shall make no use 
 of an uncertain authority. Still the authority proves, what was 
 the faith of the times in which the work was written. 
 
 X In illo sacrdmento Christus est, quia corpus est Chi isti : non ergo 
 corporalis esna, sed spiritaUs est. 
 
( 217 ) 
 
 -which disperses care, the true blood of Jesus Christ."* 
 In Acephalos T. ii. p. 152. 
 
 S. Jerom, L. C> A lady, named Hedihia, had 
 consulted the Sainton the meaning of the passage in S. Mat* 
 thew : I say to you, I will not drink henceforth of this fruit 
 of the vine, until that day zohen I shall drink it nezo with 
 you in the kingdom of my father. He tells her, that the 
 passage by some had been interpreted very sillily, and then 
 adds : u But not to trouble ourselves about such fables, let 
 us acknowledge, that the bread which our Saviour broke, 
 and gave to his disciples, is the body of our Lord,+ he 
 saying to them ; Take and eat 9 this is my bodi/> and of the 
 cup ; Drink ye all of this : this is my blood of the new 
 Testament which shall be shed for many. — If then the 
 bread that came down from heaven is the Lord's body, and 
 if the wine, which he gave to his disciples, is his blood, 
 which was shed for many for the remission of sins, let us 
 reject those Jewish ftbles— and receive at his hand the 
 cup of ihe new covenant. Moses gave us not the true 
 bread, but our Lord Jesus did. He invites us to the feast, 
 and is himself our meat : he eats with us, and we eat him. 
 We drink his blood, and without him we cannot drink: 
 we daily tread in the sacrifices the grapes that are red with 
 his blood, J and of these is the new wine in the kingdom of 
 the father. Ep. cl. ad Hedib. T. \.p. 1219.—" The 
 fatted calf, which is offered to obtain the salvation of 
 
 t Esse corpus Domini Salvatoris. 
 
 % Ipse convha, et convivium ; ipse comedens ct qui comedituv : 
 illius bibimus sanguinem, et quotidic in sacrijiciis ejus, rubentia 
 musta calcamus. 
 
( 218 ) 
 
 repentance, is the Saviour himself, whose flesh we daily 
 eat, and whose blood we daily drink.* The reader, who 
 is one of the faithful, understands as well as I do, what this 
 nourishment is, which filling us with abundance, makes us 
 put forth outwardly praises and holy thanksgivings. — The 
 sacred feast is daily celebrated ; t the father receiveth his 
 son every day ; Jesus Christ is continually offered upon 
 the altars."i Ep. cxlvi. ad Damas. T. 1. p. 1201.— 
 " There is as much difterence between the loaves offered to 
 God in the old law, and the body of Jesus Christ, as be- 
 twixt the shadow and the body, betwixt the image and Ihe 
 truth, and betwixt the types and the things they represent. 
 —So let the mind, which prepares to form the body of 
 Christ, § be free from not only every unclean action, but 
 from every indecent glance, every wandering of the mind." 
 Comment, in ep, ad Tit. c. 1. T. iii. p. 1045. — " God 
 forbid, that I should say any thing amiss of these men 
 (priests) who, succeeding the apostles in their ministry, 
 make the body of Jesus Christ with their sacred mouth. "(| 
 Ep. I. ad Ileliod. T. 1. p. 5. — " After the typical pass- 
 over was accomplished, and Christ had eaten the lamb 
 with his apostles, he takes the bread, which comforteth the 
 heart of man, and passes to the true sacrament of the pass- 
 over ; that as Melchiscdec, priest of the high God, in 
 prefiguring him, had done, offering bread and wine, Christ 
 
 : ' ■■• 
 
 * Cujus quotidie came pascimur, cruorcpotamur. 
 
 f Hoc convivium quotidie celcbratur. 
 
 + Semper Christus credentibus immolutur. 
 
 § Mens Christi corpus confectura. 
 
 II Christi corpus sacro ore conficiuni. 
 
( 219 ) 
 
 also should make present the truth of his body and blood."* 
 Comment, in Matt. c. 26. T. Hup. 716. 
 
 Gaudentius of Brescia ,t £. C. Speaking 
 
 of the paschal lamb among the Jews, and the manner in 
 which it was distributed, he says: "But now, when the 
 figure has ceased, the one that died for all, immolated in 
 the mystery of bread and wine, gives life through all the 
 churches, and, being consecrated, sanctifies those that con- 
 secrate. This is the flesh of the lamb, this is his blood : J 
 for the bread that came down from heaven said : The bread, 
 which I shall give you, is my flesh for the life of the world. 
 His blood is rightly expressed by the species of wine, 
 because when he says in the gospel, i" am the true vine, he 
 sufficiently declares all wine, which is offered in trie figure 
 of his passion, to be his blood. § — And he who is the 
 creator and lord of all natures, who produces bread from 
 the earth ; of the bread makes his own proper body, (for 
 he is able, and he promised to do it ;) and who of water 
 made wine, and of wine his blood. || O the depth of the 
 
 * Ut quomodo in prajiguratione ejus Melchisedec, summi Dei 
 sacerdos, partem et xinum qfferens fecerat, ipse quoque veritatem sui 
 corporis et sanguinis reprasenlaret. See Perpetuite de la Foy, T. ii. 
 L. iii. c. v. 
 
 t He was ordained bishop of Brescia, in Italy, by S. Ambrose, 
 towards the close of the fourth century ; but the time of his death 
 is not known. His works are comprised in nineteen discourses 
 or sermons, from the second of which the above extract is taken, 
 written in a plain and easy style. 
 
 $ Consecrantes sanctifieat consecratus. Hose agni caro ; hie san- 
 guis est. 
 
 § Sanguinem suu?n esse omne xinum quod in jigura passionis 
 ejus offertur. 
 
 || De pane rursus (quia et potest et proinisit) efficit proprium 
 
 corpus : et de vino sanguine?n suum. 
 
 P 
 
 o 
 
( 220 ) 
 
 riches of the knowledge and wisdom of God ! (Rom. xi. S3.) 
 It is the pasch, he says, that is, the passover of the Lord: 
 think not that earthly which is made heavenly by him, 
 who. passes into it, and has made it his body and blood. * — 
 Believe what is announced to thee ; because what thou re- 
 ceivest, is ihe body of that celestial bread, and the blood 
 of that sacred vine if for when he delivered consecrated 
 bread and wine to his disciples, thus he said : This is my 
 body ; This is my blood. Let us believe him, whose faith 
 we profess : for truth cannot lie. { — Let us not break his 
 solid and firm bone : This is my body ; This is my blood. 
 Now what .remains in the sense of any one, which he does 
 not conceive by this exposition, let it be consumed by the 
 ardour of his faith." Tract. 11. in Exod. Bibl. PP. 
 T. v. p, 946, 947. Edit. Lugduni, 1677. 
 
 S.John Chri/sostom, G. C* " Elias left his 
 garment to his disciple : but the Son of God left us his own 
 flesh. § The prophet indeed threw off his covering; but 
 Christ ascending took with him his body and left it also 
 for us. j| Let us not therefore repine, nor fear any diffi- 
 culties : for he who refused not to shed his blood for all, 
 and communicated to us his body and blood, what will he 
 not do for our salvation V Homil. ii. ad Pop, Antioch. 
 T. 1. p, 37. — " Let us then touch the hem of his garment, 
 
 * Ne terrenum putes, quod cxleste efectum est, per eum qui transit 
 in illud, et fecit illud suum corpus et sanguuiem. 
 
 f Quod accipis, corpus est illius panis arlestis, et sanguis est illius 
 sacra ritis. 
 
 * Credamus, quaso, cui credidimus. Nescit mendacium Veritas, 
 
 § tyiv crafHa fan KocrfKiiri mv \avra. 
 
 I) xai tyuv xar£>.t7re. 
 
( 221 ) 
 
 rather let us, if we be so disposed, possess him entire. For 
 his body now lies before us, not to be touched only, but to 
 be eaten, and to satiate us.* — And if they who touched his 
 garment, drew so much virtue from it ; how much more 
 shall we draw, who possess him whole ?+ — Believe, there- 
 fore, that the supper, at which he sat, is now celebrated. 
 For there is no difference between the two. This is not 
 performed by a man, and that by Christ. Bolh are by 
 him.* When therefore thou seest the priest presenting the 
 body to thee, think not that it is his hand, but the hand of 
 Christ that is stretched towards thee."§ Homil. li. in 
 cap, xiv. Matt, T. vii. /?. 553, 554. — " Let us believe 
 God in every thing, and not gain-say him, although what 
 is said may seem contrary to our reason and our sight. 
 Let his word overpower both. || Thus let us do in mysteries, 
 not looking only on the things that lie before us, but hold- 
 ing fast' his words; for his word cannot deceive ; but our 
 sense is very easily deceived. f That never failed: this 
 often. Since then his word says: This is my body ; let 
 us assent, and believe, and view it with the eyes of our 
 understanding. Christ left to us nothing sensible (no ob- 
 ject of the senses); but things intellectual under sensible 
 forms.** Thus the blessing of baptism is given by water, 
 
 * wctte xai (paywai xai s^opnOnvat, 
 
 t hi otoy aurov xaTExovrss, 
 
 J oukv yap bewo ram disvrivoxtv — aXba km thto xaxsivo auro$, 
 
 || cU*' ia-Tco xai ^oyia/xou km o^eojj Kvpiurspo; avrou b \oyot* 
 
 H b i*£v yap Koyo$ avTou a7rapa\Qyicno$, h 3e aiaQrvrii r?/uwv 
 
 <-u£%a7raTYiT0$, 
 
 * * xfcv aifffhiTQv «m' dwQnTotsfxsv irpayyjxai) navTci h vonra* 
 v3 
 
( 222 ) 
 
 which is corporeal ; but what is done by it, namely, the 
 regeneration and renovation, is incorporeal or intellectual. 
 If you were incorporeal, he would have bequeathed to you 
 girts purely incorporeal ; but as your soul is united to a 
 body, those gifts are to be comprehended under corporeal 
 signs." ffomH, lxxxiii. in Malt. T. 7. p. 86'8.— " How 
 many persons are heard to say : I would willingly behold 
 his figure, his shape, his attire ! But thou seest him, thou 
 touchest him, thou receivest him into thy breast.* Yet 
 thou desirest to see his garments. He gives himself to 
 thee, not to be looked on only, but to be touched, to be 
 eaten, to be admitted into thy breast/* Ibid. — " These 
 are not the works of human power. He who, in that 
 supper, made these things himself, now also does them for 
 you. We hold the order of ministers ; but the sanctifier 
 and changer of them is himself, f Ibid. p. 870. — " Who will 
 give us of his flesh, that we may be filled? (Job xxxi. 31.) 
 This Christ has done — not only allowing himself to be 
 seen, but to be touched too, and to be eaten, and teeth to 
 pierce his flesh,:}; and all to be tilled with the love of him.— • 
 Parents often give their children to be nourished by others : 
 Not so 1, says Christ ; but I nourish you with my flesh, § 
 and I place myself before you. — I was willing to become 
 your brother : for the sake of you, I took flesh and blood; 
 and again I deliver to you that flesh and blood, by which 
 I become so related.' 4 1| HomiL xlv. in loan. T. viii. p. 
 
 * tiou, dwov bpa; } durou amy, durou lcr&f<$. 
 
 i o fo ayia(uv dura^KCU fXiTacKiva^v , dure;. 
 
 J aXKa a^a<r9ai xat (payiw xat £7rn$ai ra; bb%vra$ tyi caput, 
 
 § rat; aafii rpz<pu tm$ spats* 
 jj xa\iv dujw bfjuv tjj» vapxa uai to atpx, 3i* uv vvyymi iytvopWy 
 
( ns ) 
 
 299.— « What sayest thou, O blessed Paul ? Willing to 
 impress awe on the hearer, and making mention of the 
 tremendous mysteries, thou callest them the cup of bene- 
 diction, (I Cor. x. 16.) that terrible and tremendous cup. 
 — That which is in the cup, is that which flowed from 
 his side,* and we partake of it. — It is not of the altar, but 
 of Christ himself that we partake. — Let us therefore ap- 
 proach to him with all reverence and purity ; and when 
 thou beholdest the body lying before thee, say to thyself : 
 By this body, I am no longer earth and ashes — This is lhat 
 very body which bled, which was pierced by the lance. "f 
 Homil. xxiv. in Ep. ad Cor. T. x. p. 255, 257, 260 — 
 c< He that was present at the last supper, is the same that 
 is now present and consecrates our feast. For it is not man 
 who makes the things lying on the altar become the body 
 and blood of Christ; but that Christ, who was crucified 
 for us. The words are pronounced by the priest ; but it 
 is the power and grace of God that consecrate them. He 
 said : This is my body : these words make the change. "+ 
 Homil. de Prodit. Judce. T. v. p. 4 J 5. — " As many as 
 partake of this body, as many as taste of this blood, think 
 ye it nothing different from that which sits above, and is 
 adored by angels. "§ Homil. iii. in c. 1. ad Ephes. T. x. 
 p. 885. — u This table supplies the place of the manger ; 
 
 * TOWO TO ZV TTQTYIplU cV, EKEIVQ EUJl TO CX7T0 TYIS 7TteVp(X$ pE'JZXV, 
 
 + t«to eke jvo to <7U(A.o, ectti, to yfj.ccyy.Evov, to toyxji TTXyyiV, 
 i <TXPfA& vrhnpav evtwev h ispEug, tot. py/Acncc (phyyofXEVo^ ixEtvcc. 
 
 h 3e $VV!X[Al$) KOtl Y} X<Zpi$ T8 9eH SCTTl. T8T0 fXOU E0"Ti TO CCO/AX, <pr]CTL. 
 
 t«to to pnya /AETccppoQ/AiZu tcc 7rpoxEiy.£va. 
 
 § SVVOEITE OTi T8 [AY$EV EKEiVOU O^ia^EpOVTS^ o'voYcJictfTWTO? UtTF.^O/XEV , 
 
 Iti bam m dvu HCiQrifAEVi: thth ctTroyEuofjiEQa, 
 
 - p 4 
 
( 224 ) 
 
 for even here shall lie the body of our Lord,* not wrapped 
 in swaddling cloths, as then, but surrounded on ail sides by 
 the Holy Spirit. They that arc initiated understand these 
 things. The Magi or wise men did nothing but adore; but 
 thou, if thou comest with a pure conscience, wilt be per- 
 mitted to take him to thyself." Orat. de S. Philogotio, 
 T. I. p. 357, — u The servants of Jib, to shew their love 
 of him, said : Who will she us of his fleshy thai ice may 
 he filled, (xxxi. 31.) In like manner, Christ gave us his 
 flesh, that with it we may be filled, and inflamed with the 
 love .of him.-— This body lying in the manger the wise 
 men reverenced, seeing no such thing as thou seest : thou 
 dost not see him in the manger, but on the altar — nor 
 dost thou only see him, but moreover thou touchest him, 
 nay thou eatest him and returnest home with him in thy 
 breast, t Cleanse then thy soul from all defilement, and 
 prepare thyself to receive these mysteries." Horn. xxiv. 
 in 1 Cor. T. x. p. 261, 2(32.--" Wonderful! The table 
 is spread with mysteries ; the lamb of God is slain for thee ; 
 and the spiritual blood flows from the sacred table. The 
 spiritual fire comes down from heaven ; the blood in the 
 chalice is drawn from the spotless side for thy purification. 
 — Thinkest thou, that thou seest bread ? that thou seest 
 wine ? that these things pass off as other foods do ? Far 
 be it from thee to think so. % But as wax brought near to 
 the tire loses its former substance, which no longer Re- 
 mains : so do thou thus conclude, that the mysteries (the 
 
 * ri yap ipa/Kit^ autvi) rat-iv t*$ Qcitw; TDwpot' km yap xat 
 ivratf$a xwrtrai to rupee to oWttotwov. 
 
 t kOC °f a S Avwov, cfrtot xai utttyi' xat 6u% (xtttyi (mqvov, aKtot xai 
 ..v oixafo dvaxupus* 
 
 J ,u.n oti apro; icmv iJifJj uyF brt uvo$ fori vo/ju<tyis — azayt^ fin 
 
( 225 ) 
 
 bread and wine) are consumed by the substance of the 
 body. Wherefore, approaching to them, think not that 
 you receive the divine body from a man, but fire from the 
 hand of the Seraphim. " Horn, de Panit. seu de Euchar, 
 in Encceniis. T. v. p. 489. 
 
 There is a letter, written to the monk Caesarius, and 
 ascribed to this prelate, wherein he says, refuting the 
 monk's opinion, that the divinity and humanity in Christ 
 were so mixed, as to form but one nature : il Jesus 
 Christ is God and man ; God as impassible, man as 
 having suffered. Yet is there one only Son and one 
 Lord : one and the same, who, by the union of the 
 natures, has one. domination and one power; although 
 these natures are not consubstantial ; for each one retains, 
 without mixture, the characters which distinguish it. The 
 natures are united without being confounded. For as (in 
 the Eucharist) before it is sanctified, the bread is called 
 bread ; but when the divine grace, by means of the priest, 
 has consecrated it, it is freed from the appellation of bread, 
 and is esteemed worthy to be called the Lord's body, 
 although the nature of bread remains in it, and we do not 
 say, there are two bodies, but one body of the Son : so 
 here, the divine nature being joined to the human, they 
 both together form but one Son, one person : yet it must 
 be acknowledged, according to an unconfused and indivi- 
 sible manner, not in one nature, but in two perfect natures."* 
 Ep. ad Ceesarium. p. 22. Paris. 1689. 
 
 * Sicut enim antequam sanctificetur panis, panem nominamus; 
 
 divina autem ilium sanctificante gratia, mediunte sacerdote, liberatus est 
 
 quidem appellatione panis, dignus autem habitus est Dominici corporis 
 
 appellation^ etiamsi natura panis in eo permansit, et non duo corpora, 
 
 sed unum. corpus Jilii praedicatur. Sic et hie divina insidente corporis 
 
 natura, unum Jilium, unum personam, utraque hece fecerunt : agnos- 
 
 cendurn, tamen inconjusam et indivisibilem rationan, non in una solum 
 
 Wtura, in duat/us perfectis. 
 
 The 
 
( 226 ) 
 
 S. Maruthas* G. C. " t>o this in remem- 
 orance of me. This was necessary and very proper: for 
 if the perpetual participation of the sacraments had not 
 been delivered, whence could we have learnt salvation 
 through. Christ ; or by whose persuasion have been led to 
 the knowledge of so great a mystery ? To the bulk of 
 mankind it would have been most difficult to be believed ; 
 and tli us they would have been deprived of the communion 
 of the body and blood of Christ. But now, as often as we 
 approach, and receive on our hands the body and blood, 
 we believe, that we embrace his body, and become, as it is 
 written, flesh of his flesh, and bone of his bones. For 
 Christ did not call it the figure or the species of his 
 body, but he said : This truly ^ is my body ; and this is my 
 
 I 
 The Greek original of this letter is not extant, and the Latin 
 translation seems imperfect: but what difficulty there may be in 
 the word nature, applied to the bread after consecration, should 
 be explained by the other passages from the same father, which 
 clearly express the real change of substance. From other ancient 
 writers, such as Gelasius of Rome, and Theodoret of Cyrus in 
 Syria, both of the fifth century, passages, similar to that above, are 
 adduced, wherein the words natura and, the Greek equivalents, <pv<ri$ 
 and »r«« are used, in comparisons from the Eucharist, to denote 
 the external qualities of bread and wine, which before and after con- 
 secration remain the same. See Perpetuite de la Foy : T. iii, and on 
 the authenticity of the Letter to Cassarius, Dupin Bibliot. T. iii. Cave 
 Hist. Lit. p. 267. and Montfaucon T. iii. Op. S. Chrysostomi, p. 736'. 
 To my own apprehension, the Letter is manifestly spurious. 
 
 * S- Maruthas was bishop of Tagrit, in Mesopotamia, and 
 began to flourish about the end of the fourth century. He compiled 
 the Acts of the Martyrs, who sulli red in the persecution of Sapor 
 from 340 to 380, and wrote some Commentaries on S. Matthew, 
 and other works, in Svriac. lie was the friend of S. Chrysostom ; 
 but survived him many years, lie died before the middle cf the 
 fifth ccnturv. 
 
( 227 ) 
 
 blood"* Com. in Matt. Apad. Assemani, Bibl. Orient* 
 T. I. p. m.Romce, 1731. 
 
 Cent. V. 
 
 S. AugUStin, L. C " As you know, the sacri- 
 fice of the Jews, according to the rite of Aaron, consisted in 
 the offerings of beasts, and this in mystery: as yet the sacri- 
 fice of the body and blood of the Lord was not, which the faith- 
 ful understand^ and they who have read the gospel; which 
 sacrifice is now diffused through the whole world." In 
 Psal. xxxiii. T. viii. p. 92. — " Wherefore the sacrifice of 
 Aaron was taken away ; and that, according to the order 
 of Melchisedec, commenced. — Our Lord was willing, that 
 our salvation should be in his body and blood. And this 
 was an effect of his humility. For had he noi been humble, 
 he would not have been to us meat and drink.";}; Ibid. 
 — " When, committing to us his body, he said : This is 
 my body, Christ was held in his own hands. He bore that 
 body in his hands. "$ Ibid. p. 94. — <c Sacrifice and 
 offering thou didst not desire, said the psalmist to God, 
 For the ancients, when as yet the true sacrifice was foretold 
 in figures, celebrated the type of what was to come, — 
 Those sacrifices, therefore, signifying promises, were an* 
 
 * Figurajn et speciem ejus haud ipsum appellavit, scd dixit, hoc 
 ticrt est corpus meum, et hie est sanguis meus. 
 
 t Nondum erat sacrificium corporis et sanguinis Domini, quod 
 fideles norunt. 
 
 X Nee manducaretur, nee biberetur. 
 
 § Fcrebatur Christus in manibus suis, quando commendans ipsum 
 swum corpus, ait, hoc est corpus meum, Ferebat enim illud corpus in 
 manibus suis. 
 
( 228 ) 
 
 nulled : and what was given to complete those promises ? 
 That body, which you know; which all do not know; 
 and which, it were to be wished, some did not know to 
 their condemnation.*— This was promised by certain signs: 
 but when the promised truth came, the signs were taken 
 away. In this body we subsist ; of this body we are made 
 partakers ;t we know what we receive." In PsaL xxxix. 
 Ibid. p. 142. JIS. — " Christ took upon him earth from the 
 earth; because flesh is from the earth, and this flesh he 
 took from the flesh of Mary : and because he here walked 
 in this flesh, even this same flesh he gave to us to eat for 
 our salvation ; J but no one eateth this flesh, without having 
 first adored it ; and not only we do not sin by adoring, but 
 •we even sin by not adoring it § But is it the flesh that 
 quickeneth ? The Lord even, in exalting this earth to us, 
 informs us, that it is the spirit that quickeneth, and that 
 ihejlesh profiteth nothing. Wherefore in abasing yourself 
 and in casting yourself down before any matter whatever, 
 consider it not as matter, but consider in it that holy one, 
 of whom the body, which you adore, is the footstool. For 
 it is For his sake that you adore it." In PsaL xcviii. Ibid. 
 p. 452. — " The man Christ Jesus, though in the form of 
 Qod, he receive sacrifice with his father, with whom he is 
 one God, yet in the form of a servant he chose rather to be 
 himself the sacrifice than to receive it; lest, even on this 
 occasion, any one should imagine, that sacrifice might be 
 offered to a creature, Thus is he the priest, himself ofFer- 
 
 • Coitus quod ?io st is ; quod utinum qui nustis omnes, non ad 
 judicium noveritps, 
 
 | llujus corporis participts swnus. 
 
 \ Et ipsam carnem nobis manducandain ad salutan dedit. 
 
 i j j j 
 
 § Xcsi prius adoravcrd—rt non solum non ptcccmus adoranao, sed 
 
 peccemut non adorando. 
 
( 229 ) 
 
 ing, and himself the victim. It was his will, that the 
 church's sacrifice should be the daily sacrament of this 
 oblation;* which church, as it is the body united (o its 
 head, learns to offer herself through him. The ancient 
 sacrifices of the Saints were the manifold and various sio-ns 
 of this true sacrifice. — And to this high and true sacrifice 
 all others gave way." De Chit. Dei, L. x. c. 20. T. v. 
 p. 605. — Speaking of the Jews converted by S. Peter, he 
 says : " They were converted ; they were baptised ; they 
 approached to the table of the Lord ; and now believing, 
 they drank that blood, which in their rage they had shed."+ 
 Serm. lxxvii. De Verb, Evang. T. v. p. 420. Ed- Bened* 
 Paris. 1679. — " You ought to understand what you have 
 received ; what you are about to receive ; and what you 
 ought every day to receive. The bread that you behold 
 on the altar, sanctified by the word of God, is the body of 
 Christ. That cup — that which the cup contains, sanctified 
 by the word of God, is the blood of Christ. + By these the 
 Lord was willing to set forth his body and that blood, 
 which he shed for us for the remission of sins. " Serm. 
 ccxxvii. ah lxxxiii. In die Pasch. ad Infantes. T. x. p. 
 555. Edit. Paris. 1614.— " We receive with a faithful heart 
 and mouth, the mediator of God and man, the man Christ 
 Jesus ; who has given us his body to eat, and his blood to 
 drink; although it may appear more horrible to eat the flesh 
 of a man than to destroy it, and to drink human blood than 
 to spill it."§ Contra Advers. Legis, L. ii. c. ix. T, vL 
 
 m Per hoc et sacerdos est ; ipse offer ens ; ipse el ablatio. — Cujus rei 
 sacramentum quotidianum esse voluit Ecclesice sacrificium. 
 
 ■j- Sanguinem, quern sccvientesfuderunt, credentes biberunt. 
 
 % Panis We, quern vidctis in altari, corpus est Ciuisti. — Calix ille, 
 immo quod habct calix, sanguis Chr isti est. 
 
 § 2uamvis horribilius videatur humanam carnem manducare, quam 
 perimere } et humanum sanguinem potare quam f under c. 
 
( 230 ) 
 
 p. 264.—" We have heard our master, our divine re- 
 deemer, recommending to us the price of our redemption — 
 his own blood. For he spoke to. us of his body and blood : 
 his body, he said, was food; his blood was drink.* They 
 who believe, acknowledge here the sacrament of believers. 
 But some were scandalised, saying, This is hard ; who can 
 hear it? Jesus answered: Doth this scandalise you? 
 If then you shall see the Son of man ascend up where he 
 was before ? (Jo. vi.) What does this mean, doth this 
 scandalise you ? Did you think, that I was going to 
 divide into parts this body that you see; to cut these 
 members, and give them to you ? What then if you shall 
 see the Son of man asceuding where he was before ? Truly, 
 he that could ascend entire, could not be consumed. 
 Wherefore of this body and blood he gave us a salutary 
 banquet, + and, in a few words, solved the question con- 
 cerning the entireness of his body. — Eat then what is life ; 
 drink what is life, and thou shalt have life. And this will 
 be, that is, the body and blood of Christ, will be life to 
 each one, if what is visibly taken in the sacrament, be 
 truly eaten spiritually, and drunken spiritually. For we 
 have heard the Lord himself declare : It is the spirit that 
 quickeneth ; the flesh prqfiteth nothing. The words that 
 I have spoken to you, are spirit and life* (Jo. vi. ) But 
 some say, this is hard; who can hear it ? It is hard to the 
 hard, that is, it is incredible to the incredulous." J De 
 
 Verbis Apostoli, Serm, ii. T. x. jp. 94.— u In what sense 
 do we understand the words of Christ : He that eateth my 
 Jlesh, and drinketh my blood, ahideth in me, and I in him? 
 
 (Jo. vi.) Can we extend this to those, of whom the 
 
 m ■ i ■ i i 
 
 * Locutus est nobis de corpore et sanguine suo : corpus dixit escam, 
 sanguinem potum. 
 
 | De corpore ac sanguine suo dedit nobis salubrem rcfectionem. 
 
 \ Durus est, syl duris ; hoc est, iucrcdibilis, sed incredulis. 
 
( 231 ) 
 
 apostle says, that they eat and drink judgment to them- 
 selves, although they eat the very flesh, and drink the very 
 blood, of Jesus Christ ?* Shall we likewise say that Judas, 
 who betrayed his master, abode in Christ, and Christ in 
 iim, because, wilh the other disciples, he partook of the 
 first sacrament made by the hands of Christ himself? 
 Shall we say, that they who eat and drink, with an hypo- 
 critical heart, or who afterward apostatise, abide in Christ, 
 and he in them ? There is a way of eating th is flesh and 
 drinking this blood, of which it is true to say, that he who 
 thus eats and drinks, abideth in Jesus Christ, and he in 
 him. — To this way our Saviour directed his view." Senn. 
 xi. de Verbis Bom. T, x. p. 18. — <( To abide in Christ, 
 and to have him abiding in us, this is to eat that food, and 
 drink that drink. Wherefore, he that abideth not in 
 Christ, and has not Christ abiding in him, plainly eats not 
 spiritually his flesh, nor drinks his blood ; although carnal|y 
 and visibly he press with his teeth the sacrament of the 
 body and blood of Christ : he rather eats and drinks judg- 
 ment to himself." Tract* xxvi. in loan* T. ix. p. 94. — 
 " Our Saviour taught us this in mystic words — but many, 
 who were present, not understanding this, were scandalised ; 
 for hearing him, they thought of nothing but their own 
 flesh. — He therefore said : The flesh profiteth nothing, ihat 
 is, it profiteth nothing, as they understood it ; for they 
 understood it to mean flesh as it is in a dead body, or as it 
 is sold in the market; not as animated by life."t Tract. 
 xxvii. Hid. p. 95. 96. — Speaking of his mother's death, 
 he says : " She desired, that remembrance of her should 
 be made at the altar ; a service which, on no day, she had 
 
 * Cum ipsam carnem manducent i et ipsam sanguinem* 
 
 f Car mm sicintclkxcrwit, quomodo in cadavere dilanuttur, autir\ 
 ■nacdlo venditur : non quomodo spiritu vegetatur. 
 
( 232 ) 
 
 omitted ; knowing that thence was dispensed the holjr 
 victim, by which the hand-writing against us had been 
 blotted out." L. ix. Confess, c. 13. T. 1. p. 69. 
 
 S. Cyril of Alexandria, G. C- " I am the 
 
 living bread that came down from heaven. {Jo. vi. 51.) 
 The manna, he says, was the type, was the shadow, and 
 the image. Hear again how openly and plainly he speaks : 
 I am the living bread; if any one shall eat of this bread, 
 he shall live for ever. They that ate of the manna, are 
 dead ; because it gave not life. He that ea(s this bread, 
 that is, me, or my flesh, shall live for ever."* Comment, 
 in loan. L. iv. T. iv. p. 352. — " Our Lord Jesus, by his 
 own flesh, t gives life to us, and inserfs, as it were, in us 
 the seed of immortality, destroying all the corruption that 
 is in us.— And his blood is not that of any common man, 
 but the natural blood of life itself. J Wherefore, receiving 
 the Son within us, we are called the body and members of 
 Christ." Ibid. p. 363, 361.— " For he that eat eth my 
 flesh and drinleth my blood, abideth in me, and I in him. 
 (Jo. vi. 56.) As he that joins wax to wax, forms of them 
 one body ; so, it seems to me, he that eats the flesh of our 
 Saviour, and drinks his precious blood, as himself says, 
 becomes one with him ; by this participation being com« 
 mixed and incorporated with him, so that he be found in 
 Christ, and Christ in him.'^ Ibid. p. 365.—" And what 
 
 * T8T strriv i,u£, yroi ry\v aapxa t»v e/wv. 
 
 + ha, tus I ha; <rapK0$. 
 
 | eel/we yap icrrtv kx evoj ruv tvxovtxv ante;, a\* dum; rn; 
 xata Queiv £<y>jf. 
 
 § uvxtp yap h Tt$ xvpov erepu auva^eiE xr.pu, Travrox; fes xat ETEpov 
 b ETEpu ysyovora Haio-^trai. rov avrov. bifxai, Tponw, xat o t>jv aapxa 
 
( 233 ) 
 
 is the meaning and the efficacy of this mystic Eucharist ? 
 Is it not, that Christ may corporally dwell in us, by the 
 participation and communion of his holy flesh ?* — It is 
 here proper to observe, that Christ does not say, that he 
 will be in us only by a certain regard of affection, but by a 
 natural participation. t For as he that shall melt wax 
 upon wax, forms one body of two; so by partaking of the 
 body and blood of Christ, he is in us, and we are united to 
 him,"t Ibid. L. x. p. 86% 8G3.— " The Son therefore 
 is in us, corporally as man, commixed and united to us 
 by the mystic Eucharist;^ but spiritually as God, by the 
 virtue and grace of his spirit, renovating our own spirit in 
 us, and making us partakers of his life and divine nature. 
 — By the mediation of Christ, therefore, we enter into an 
 union with God and the father, receiving him within us, 
 corporally and spiritually, || who by nature, and truly, is 
 the Son, and consubstanlial with him ; and thus are we 
 glorified, being made partakers of and associated to the 
 supreme divine nature." Ibid, L. xi. p. 1001, 1002.— 
 *' Let these verbose and absurd men tell us, with whose 
 
 hxo/^Evog ra (rurnpog yfAuv xpitTTit, xai ttiwv dura ro ti/mov aifjuz, ev 
 ug Trpog durov Eupitrxsrai auvavaxipvapEVog ucrTTEp xai dvafxiyvu/xEvog 
 dura dia rr\g ixErahri^ewg, ug iv xpitrvu (xev dvTov EupicrxEoQai, xpwxw 
 3e du ttccMv iv dura. 
 
 * t>! (ae9e£ei xai xoivavia mg ayiag dura o~apxog. 
 
 t dtta $e xara (xe9e$iv (puaixav* 
 
 + kreo dia ryg (XEratw^Eug m cru/jLarog m p^/crra, xai m ripix 
 aifxarog, aurog (jlev ev r,(juv 3 ri^Eig $e du xahiv iv uurx <TuvEvou(jt.z9a. 
 
 § au/xanxcog (jlev ug dv9pu7Tog, auvavaxipva/xEvcg rz xai auvEVHfMEVOg 
 &' iuKoyiag t>?s (Augnxrig. 
 
 || hafcovTzg Iv kauroig xai aufxanxug xai TrveujJiaTixug* 
 Q 
 
( 234 ) 
 
 body the sheep of the church are fed, or from what springs 
 her children are refreshed ? For if the body of God is 
 delivered, this God is the true God, Christ the Lord, not 
 a mere man, nor an angel, as some pretend. And if it be 
 the blood of God, the cup of God, this God is not purely 
 God, one of the adorable Trinity, the Son of God, but 
 the word of God made man. But if the body of Christ 
 be our food, and the blood of Christ be our drink,* and 
 this Christ be a mere man, how is eternal life promised to 
 those who approach to the holy table ? And how again 
 shall this body be divided here, and in many places, and 
 not be diminished I A mere body cannot impart life to 
 those who receive it. — Wherefore, let us receive the body 
 of life itself; that life, which for us has dwelt in our body ; 
 and let us drink his sacred blood, for the remission of our 
 sins, and to partake of that immortality, which is in him ; 
 believing Christ to be the priest and the victim, him that 
 offers and is offered ."t Horn, in Mysticam Ccenam. T. 
 v. parte ii. p. 378. 
 
 Council of Ephesus, G. C. The following 
 
 extracts are from an epistle of S. Cyril and an Egyptian 
 Synod, read in the general council of Ephesus, in 431, and 
 approved by the council, as conveying the belief of the 
 universal church. They write to the heresiarch Nestorius. 
 — Ci On this occasion it is our duty to add, that while we 
 announce the death of Jesus, the only Son of God, and his 
 resurrection from the dead, and his ascension into heaven, 
 we likewise celebrate the unbloody sacrifice in the churches, 
 approach to the mystic thanksgivings, and are thus sancti- 
 
 + fxtTatot(A.@avufjitv bixtt; t»$ dvTo£otw coifjux — xou itivu/mev duTtt t# 
 (xtfxot to dyiov — rnvTzvoYTts on Trip dutog pmt lEfsvg km Ourix, duTQ; 
 i npoeftpuvy nat irfocrQspoiAtWf* 
 
( $35 ) 
 
 fied, being made partakers of the sacred flesh and precious 
 blood of Christ, the Saviour of all men. For we receive it 
 not as common flesh: far be this thought from us:* nor 
 as the flesh of a sanctified man, and united to the word by 
 an equality of honour, or as having obtained a divine 
 inhabitation ; but we receive it as the truly vivifying flesh 
 of the word made man. For as the word, as God, is 
 essentially life, the moment it became one with its flesh, 
 it imparted to this flesh a vivifying virtue. Wherefore, 
 although Christ said : Unless you eat the flesh of the Son 
 of man, and drink his blood, you shall not haze life in you; 
 (Jo. vi. 53.) we are not to imagine, that it is the flesh of 
 a man like to ourselves, but truly the flesh of him, who for 
 us was made and was called the Son of man. For how 
 could the flesh of man, according to its own nature, give 
 life ?" Ep, ad Nest* Cone. Gen. T. iii. p. 40K — In con* 
 Urination of this doctrine, they then add the following 
 anathema : " He th it does not confess the flesh of the Lord 
 to be vivifying, and the proper flesh of the word of God 
 made man ; but to be the flesh of some other united, in 
 dignity, to the word, or that has obtained only a divine 
 inhabitation ; and shall not acknowledge that flesh to give 
 life, as we have said, because it is the flesh of the word, 
 that gives life to all things, let him be anathema. ,, Ibid* 
 p. 409. 
 
 TheodotuS^ G. C» In his sermon on the birth 
 of Christ, which was read in the same Council of Ephesus, 
 
 * ttiv dvaifjuxxrov h T#i$ ixxX*)<na»$ t£*ou(jlev Quo-iav. TTfoviixsv rt 
 iuru rat$ (xu<xrixai; euhoyixis ttou uyia^o/x^Qa, (aetoxm yevo/Atvoi tyi{ 
 T£ dyia; ffagxos, km ton rifuoo cci/xtzT0$ rou navrav V wv trwT)1 ? ^ 
 
 t He was bishop of Ancyra, in Galatia, and assisted at the 
 Council ot Ephesus in 431. 
 
 Q 2 
 
( 2?6 ) 
 
 hesnys: "He, who at that time, by Ms ineffable power, 
 drew the Magi to godliness, has aLo. this (lay, cdled us 
 together 1 ; not now lying in a rrtanger, but p'aced before us 
 on litis saving table:* for that manner was the paren* of 
 /his table. For this reason was he laid there, that on this 
 table he 1 rhiglit be eaten, and become to the faithful the f<> »d 
 of salvation + And that manger indeed represented this 
 glorious table." l>id. p. 10C1. 
 
 S. Isaac \% GO- " I saw the vessel mingled, 
 and, for wine, full of blood ; and the body, in lieu of bread, 
 placed on ihe table. § J saw the blood, and shuddered : 
 I saw the body and was awed with fear. Faith whispered 
 to ine ; eat, and be silent : drink, child, and enquire not.|] 
 — She shewed me the body slain, of which placing a 
 portion on my lips, she said gently: Reflect, what thou 
 eatest. She held out to me a reed, directing me to write. 
 I took the reed ; I wrote ; I pronounced : This is the body 
 of ray God. Taking then the cup, I drank.— And what 
 I had said of the body, that I now said of the cup : This 
 is the blood of my Saviour. "5 Sam. de lide. BiuL 
 Orient. T. 1. p. 2#h Romeo, 1731. 
 
 f ha km ravryis fywfy, xai yevvrai roic ttictto^ o-mvpiov iha-(xx» 
 
 X S Isaac was a priest of Antioch and flourished under Theo- 
 dosius the younger, about the middle of the filth century. Some 
 account of him and his works may be been in the first volume of the 
 liibiioiheca Orientates of Jos. Asstmani. '1 he above sermon is 
 Mentioned by Gennudius, who died about 493. 
 
 § Pro xino, sanguine plenajn, ct pro parte, positum corpus in medio 
 mens*. 
 
 || Commede ct sile : bibe, non scrutare pucr. 
 
 f[ Confessus sum, hoc esse Dei corpus— hunc esse Redcmptoris 
 nostri sanguinem. 
 
( 237 ) 
 
 S. Peter Chrysologus* L. C- " !U(t Chris- 
 tians undt rstand, who every day, touch (he body of 
 CluLt,t what h -ips they may draw from that body, when 
 the woman was perfectly cured by only touching the hem, 
 of his garment." Serm. xxxiv. p. 872. Edit. JLugduni, 
 1676. — " 1 ant the br^ad ih.il en e dozsn from hear en : 
 He is the bread, which, sown in the womb of the virgm, 
 and finally brought on our altars, affords daily celestial 
 food fo the faithful."* Serm. \xvi. p. 899.— " In what 
 manner the body of Christ should be eaten, and his blood 
 drunken, § they understand, who are instructed iu the 
 heavenly sacraments." Serm xcv. p. 920. 
 
 S. Proclus, Patriarch of Constantino 
 
 pie, G. (J. u By these prayers <of tUe liturgy) the 
 descent of the Holy Spirit was expected, that, by his 
 sacred presence, he would make the bread, that is pre- 
 sented for the offTiusr, the body of Christ, and the wine, 
 mingled with water, his blood." || % BibL PP. Max. 
 T. vi. p. 618. — '* The solemn day of the sacred mysteries 
 arrived: the evening came, more bright lhan any day. 
 For, in this even'ng, all is full of dr 'ad and admiration. 
 The Lord sat down with his disciples, and laid opeu b fore 
 
 * He was placed on thearchiepi<copal chair of Ravenna about 
 the year 430, and governed that church about 20 years. We have 
 1J6 of his discourses, which were so much esteemed in those days 
 as to procure him the surname of Chrysologus. 
 
 f Qui quotidie corpus Christi attingunt. 
 
 % Qui satus in vergine— Hiatus altaribus, catestem cibum quotidie 
 Jidelzbus subininistrut. 
 
 § Stucmndino'dum manducetur caro Christi '; quomodo libatur et 
 sanguis ejus. 
 
 || Ut efficeret ipsum iilud corpus et sanguinem Domini. 
 Q3 
 
( 238 ) 
 
 them the scene of mysteriest He gave to them for food 
 his pure body ; and drink for the remission of sins."* 
 Oral. x. in S. Feriam v. T. 1« p. 406. In Novo Auct. 
 Combefisy Paris. 1648. 
 
 S. Leo, L. C- " To the end that the shadow 
 might give way to the reality, and, in the presence of truth, 
 that representations might cease, the ancient observances 
 are now annulled (at the passion of Christ) by a new 
 sacrament, the victim passes into another victim, blood 
 excludes blood, + and the legal festival, by being changed, 
 is fulfilled. — The disciples, being seated with their master 
 to eat the mystic supper, while the Jews held council how 
 they might kill him, Jesus ordained the sacrament of his 
 body and blood, J teaching what victim was to be offered 
 to God ; nor did he refuse the mysterious banquet to the 
 traitor Judas." Serm. vii. de Passione Dom. p. 259.— * 
 " The participation of the body and blood of Chris! § 
 causes us to pass irfto that which we receive; whence 
 being dead, and buried, and rising again in him, we carry 
 him about with us in spirit and in our flesh." Serm. xiv. 
 p. 284. — u Denying in Christ the reality of a human body, 
 these men make void the truth of his passion and resur- 
 rection. And so immersed are they in the shades of igno- 
 rance, as not to have learned either by hearing or by read- 
 ing, what, in the church of God, is so universally acknow- 
 ledged, that even the tongues of infants, in the sacrament 
 of our common faith, proclaim the truth of the body and 
 
 * foduKE fya/AX t>iv avafxaprnrov <rapm' afuxprn/juzTuv (riroyyov 
 'xapiaajo now*. 
 
 f IJostia in hostiam transit, sanguine sanguis aujertur, 
 
 | Corporis et sanguinis sui ordinavit sacramtntum» 
 
 § Participuiio corporis et sanguinis Christ i. 
 
( 239 ) 
 
 blood of Christ.* For in the mystic distribution of this 
 spiritual food, we receive the virtue of the celestial aliment, 
 and are transformed into his flesh, who took otir flesh upon 
 hira." + Ep. xlvi. Al. xxiii. p. 518, 
 
 Theodoret, G. C. He wrote four books against 
 the Eutychians, who denied the reality of the human 
 nature in Christ, in which he intoduces two persons, under 
 the names of Orthodoxus and Eranistes, who discuss the 
 subject. The first, it is plain, is the Catholic believer. 
 In the first dialogue the reality of Christ's presence in the 
 Eucharist had been established ; but, in the second, the 
 subject is resumed, and the change of the bread and wine 
 more distinctly pointed out.— u Orth. Tell me now ; the 
 mystical symbols, which are offered to God by the priests, 
 of what are they the symbols ? — Eran. Of the body and 
 blood of the Lord. — Orth. Of bis true body or not ? — 
 Eran. Of his true body.J — Orth. Very well; for every 
 image must have its original. — Eran. I am happy, you 
 have mentioned the divine mysteries. Tell me, therefore ; 
 What do you call the gift that is offered before the priest's 
 invocation ? — Orth. This must not be said openly ; for 
 some may be present who are not initiated. — Eran. 
 Answer then in hidden terms. — Orth. We call it an ali- 
 ment made of certain grains. — Eran. And how do you call 
 the other symbol ? — Orth. We give it a name that denotes 
 a certain beverage. — Eran. And after the consecration 
 what are they called ? — Orth. The body of Christ, and 
 
 * In Ecclcsia Dei in omnium ore tarn consonum est, ut nee ab 
 infantium Unguis Veritas corporis et sanguinis Christi inter communionis 
 sacramenta taceatur. 
 
 f Ut in carnem ipsius, qui card nostra /actus est t transeamus. 
 
 q 4 
 
( 240 ) 
 
 the blood of Christ.*— Era/2. And you believe, that you 
 partake of the body and blood of Christ \—Orlh. So I 
 believe. — Eran. As the symbols then of the body and 
 blood of Christ were different before the consecration of 
 the priest, and after that consec.ation arc changed ; t in 
 the same manner we (Eutychians) say, the body of Christ, 
 after his ascension, was changed into the divine essence.— 
 Orth. Thou art taken in thy own snare ; for, after the 
 consecration, the mystical symbols lose not their proper 
 nature: they remain in the former substance, figure and 
 appearance (or rather^ in the shape and form of the former 
 substance,) % to be seen, and to be felt, as before ; but they 
 are understood to be what they have been made ; this they 
 are believed to be; and as such they are adored." Dial, 
 i\. T. iv. Edit. Luletice Paris. 1642. 
 
 S. Prosper $ L. C* " He receives the food of 
 life, and drinks the cup of eternity, who dwells in Christ, 
 and Christ in him. For he that departs froni Christ, eals 
 not his flesh, nor drinks his blood, though he daily take, 
 
 * (AEra dsye rov ayiuaiAov— ? (rupee pgwra, nai cu/jm xp ia " Tiim 
 
 + ra <JVfjL$o}& th d~E<T7T0TiX8 (ru/xaTc; rs xai cufxaro;) abtec (aev 
 eltri.TTpo TYif.Uparucris kmnhwEu;^ jiEia h ye rnv £7rtxXri<^v /*ETa@a\- 
 htjai kqci krspa ymrai, 
 
 J (AEVEt yap em ty\; KpOTEpa; Qvaiai) xa\ t« (rxwarofy xai th hdag. 
 
 <-The word Trporepa^ i. c . former, seems to imply the second trans- 
 lation. 
 
 § A learned layman of Aquitain, and contemporary with S. 
 Augustin, in whose defence he wrote several works, which are ex- 
 rant. • lie died about "the vear456". 
 
( 241 ) 
 
 to his own condemnation, that august sacrament."* In 
 Sententiis. p. 596. Ed. Paris. 1711, 
 
 SalviamiSyX L. C- " The Jews ate manna; we 
 Christ: they the flesh of birds; we the body of God: 
 they the dew of heaven ; we the God of heaven." + Adv. 
 Avaritiam, L. ii. p. 246. Edit, Paris, 1681. 
 
 S. NihlS, G. C- " Before the prayer of the 
 priests and the coming of the Holy Spirit, the things laid 
 on the tabh are common bread and wine ; but, after the 
 solemn invocations and the descent of the adorable spirit, 
 it is no longer bread, and no longer wine, but is the body, 
 and pure and precious blood* of Christ, the God of all."§ 
 Ep. xliv. L. 1. p, ,21. — \\ Let us not approach to the 
 mystic bread as to mere bread ; for it is the flesh of God, 
 the venerahle, adorable, and life-giving flesh." || Ep, 
 xxxix. L, iii. p, 322. 
 
 * Nee carnem ejus manducat, nee sanguinem bibit ; etiamsi — 
 quotidie indijfei enter accipiut, 
 
 f A learned priest of Marseilles, who flourished from about the 
 middle, to the end of the fifth century, and of whom we have eight 
 books; On the government of God ; and four books; Against avarice ; 
 addressed to the Catholic Church, under the name of Tirnothcus: 
 besides some epistles. — Haluze published them together with the 
 Commonitorium of Vincent of Lerins, at Paris in 1684. 
 
 + Nos Christujn — nos corpus Dei — ims Deum cali. 
 
 § «« hi -Jsihov aprov, km koivov qivqv tcc kiriTzQsifMEva ry uyiat 
 TpanEty, oO^oc acofjui) km M(Jt.a tifxiovj km axpavrov xp 1 *™ T * &* 
 toov a7ravTwv, 
 
 || pri u$ ^tXep apTca 7rpo<r£pxu/j,eQa rta apra ru fxvtniKa* cap!; 
 yap vnxpxu Qe* 3 craei; Tipta, km 7r$o?KvvnTr) 9 km $ccq7tqio$. 
 
( 242 ) 
 
 GelasiUS, L. C. Having quoted Theodoret, I 
 shall give a similar passage from Gelasius, who is also 
 writing against the same Eutychians : " Certain sacra- 
 ments of the body and blood of Jesus Christ, which we 
 receive, are something divine, and render us partakers 
 of the divine nature ; but the substance or nature of the 
 bread and wine ceases not to be. In the holy mysteries 
 are celebrated the image and resemblance of the body and 
 blood. Hence we are sufficiently informed, that what we 
 believe, and celebrate, and receive under that image, we 
 must believe it to be in Christ himself. A nd as, by the ope- 
 ration of (he divine Spirit, the things pass into the divine 
 substance, though their nature retains its properties ; so are 
 we thus taught, that the mystery of the Incarnation con- 
 sists in this, that the two natures remaining, there is but 
 one Christ, who is one, because he is entire and whole.*'* 
 Libel, contra Nest, et Eutych. ap. Baron* an* 496. T. 
 ri. p. 665. Edit. Moguntice, 1601. 
 
 *The authenticity of this piece has been strongly contested; 
 but let the decision be what it may, it is plain, that the words nature 
 and substance applied to the bread and wine after consecration by 
 Gelasius, and the equivalent Greek words <pv<ri$ and ou<ricc, used by 
 Theodoret in the preceding quotation, mean not what, in their 
 present acceptation, is understood by them. They both assert, that 
 the bread and wine are changed into the body and blood of Christ ; 
 therefore, when they add, that the nature and substance of both still 
 remain, they must mean the external or sensible qualities. They 
 may be seen and J</f, says Theodoret, as before. The authors of the 
 learned work Perpetuite de la Fny t Vol. III. prove this by many ex- 
 amples drawn from ecclesiastical and profane writers, as from the 
 obvious context of the passages themselves. Should it, however, 
 be conceded, that there is ambiguity in the expressions, or even 
 that the authors of them meant to convey a sense, in our estimation, 
 heterodox, how light must their authority be, when balanced against 
 the massive evidence of so many writers of their own age and of the 
 preceding centuries ! 
 
( 24S ) 
 
 Council of Trent. 
 
 " As Christ our redeemer truly declared that to be his 
 body, which he offered under the appearance of bread : 
 therefore was it always firmly believed in the church of 
 God, and the same this holy Synod again announces — 
 That, by the consecration of the bread and win -, a change 
 is made of the whole substance of the bread info the sub- 
 stance of the body of Christ our Lord, and of the whole 
 substance of the wine into the substance of his blood. This 
 change has been properly called, by the holy Catholic 
 church, Tr an substantial ion." Sess. xiii. c. iv. p. 89.— 
 •* If any one shall deny, that the body and blood, together 
 with the soul and divinity of our Lord Jesus Christ, and 
 therefore the whole Christ, be contained truly, really, and 
 substantially, in the sacrament of the most Holy Sacrament, 
 let him be anathcma.' , Ibid. can. I. p. 94. 
 
 The Manner of Christ's Presence. 
 
 Proposition III. 
 
 Christ is not present in this sacrament, 
 according to his natural way of existence ; 
 that is, as bodies naturally exist', but in a 
 
( 244 ) 
 
 manner proper to the character of his ex- 
 alted and glorified body. His presence 
 then is real and substantial, but sacra- 
 mental ; not exposed to the external senses, 
 nor obnoxious to corporal contingences. 
 
 The truth of this Proposition evidently follows from 
 that of the foregoing, which the plain words of scripture 
 announced, and the unbroken series of the writings of the 
 early fathers attested ; for. if the body of Christ, when the 
 words of consecration — litis is my body : This is nnj blood 
 —are pronounced by the priest, becomes present, as we 
 believe-, this presence must be such as is now stated, re 1 
 and substantial, but sacramental and ineffable. On this 
 mys'erious subject thus again speaks the 
 
 Council of -Trent* 
 
 " The holy Synod openly and plainly professes, 1h f, 
 in the sacrament of the Eucharist, after thr consecration of 
 the bread and wine, our Lord Jesus Christ, true God, and 
 man, is truly, really, and substantially present under the 
 appearances of those sensible objects. Nor in this is there 
 any repugnance; that Christ, according \o his natural 
 manner of existence, should always remain in heaven at 
 the right hand of his father ; and that, at the same time, 
 he should be present with us, in many places, really, but 
 sacramentally, in that way of existence, which, though in 
 words we can hardly express it, the mind, illumined by 
 faith, can conceive to be possible to God, and which we are 
 
( 245 ) 
 
 bound firmly to believe. For so all our ancestors — as many 
 as were members of the true church of Christ— who wrote 
 on the subject of this holy sacrament, openly professed. ,, 
 Sess. xiii. c. 1. p» 86. 
 
 Christ is whole under each Species* 
 
 Proposition IV. 
 
 The body of Christ, in this holy sacra- 
 ment, is not separated from Ins blood, nor 
 his blood from his body, nor is either of 
 them disjoined from his soul and his divi- 
 nity : but all and the whole living Christ 
 is entirely contained under each species: — 
 so that whoever receives under one hind, 
 becomes truly partaker of the whole sacra- 
 ment : he is not deprived cither of the body 
 or of the blood of Christ. 
 
 Council of Trent. 
 
 u At all tim^s it has been the belief of the church of 
 Go J, that, immediately after consecration, the true body 
 of our Lord, and his true blood, together with his soul 
 
( 246 ) 
 
 and divinity, are present under the species of bread and 
 wine ; but that the body is there under the srecies of 
 bread, and the blood under that of wine, by virtue of the 
 words of consecration : moreover, that the body is there 
 under the species of wine, and the blood under that of 
 bread, and the soul under both, in virtue of that con- 
 nection and concomitance, whereby the whole Jesus, who 
 being now risen from the dead can die no more, is united 
 in all his parts ; and the divinity, by that admirable union 
 with the body and soul, which is called hypostatical. It 
 is, therefore, most true, that as much is contained under 
 either species, as under both : for Christ, whole and entire, 
 exists under the species of bread, and under each (divided) 
 particle of that species; and whole under the species of 
 wine, and under its (separated) parts." Sess. xiii. c. ill- 
 p. 88. 
 
 Communion in one Kind. 
 
 The above doctrine, contained in the Proposition, and 
 more fully detailed by the Council, having, at all times, 
 been professed in the Catholic church, the introduction of 
 lay-communion in one kind is easily accounted for, and 
 seems not liable to any serious objection. It is admitted, 
 that, from the earliest time, down to the twelfth century, 
 the faithful of both sexes, laity as well as clergy, when 
 they assisted at the public and solemn celebration of the 
 Christian service, and were admitted to communion, gene- 
 rally received under both kinds. But, during tire same 
 period, there seems never to have been any positive 
 ecclesiastical precept so to do : for to infants, we often 
 read, the communion was given, sometimes under one 
 
( 247 ) 
 
 kind, sometimes under another :— in times of persecution, 
 or under difficulties, or when long journeys were under- 
 taken, the consecrated bread was permitted to be carried 
 away— the same was taken to the sick — where there was 
 a repugnance to the taste of wine, the bread also was alone 
 given. It may then, it seems, be said, that, unless on 
 public and solemn occasions, the faithful, in the times 
 of which we are speaking, communicated under one 
 kind alone ; while the priesthood, to whom the com- 
 mand of Christ — Do this in remembrance of me ; Luke 
 xxii. — we believe, solely applies, and when employed in 
 the duty of their sacred function, received under both. 
 The completion of the mysterious institution demanded 
 this. 
 
 But many abuses and accidents, through carelessness 
 or incaution happening in the distribution of the conse- 
 crated wine ; and the use of the bread alone, on so many 
 occasions, being permitted; and the belief, that Christ was 
 wholly present under each species, authorising the practice; 
 the primitive rite gradually subsided, and communion 
 in one kind very generally prevailed. The rulers of the 
 church, meanwhile, promoted rather than obstructed the 
 change. And so things continued — no ecclesiastical law 
 intervening — till the followers of John Huss in Bohemia 
 tumultuously contending, that the use of the cup was 
 absolutely necessary, the Council of Constance, which 
 opened in 1414, finally decreed, that, " as the body 
 and blood of Christ were wholly contained under er^ch 
 species, the custom, introduced on rational grounds, and 
 long observed in the church of communicating in one 
 kind, should be received as a law, which no one, without 
 the authority of the church, might reject or alter." Sess. 
 xiii. Cone. Gen* T. xii.p. 100— So just is the observation, 
 that, as circumstances and the manners of men change — 
 where change, under due authority, as in discipline, may 
 
( 248 ) 
 
 be permitted — practices, once good and laudable, should 
 change with them. 
 
 In the Greek church, the ancient practice of receiving 
 in both kinds has been retained, unless in such circum- 
 stances, or under such impediments, as I have mentioned ; 
 which, among the Latins, allowed a departure from the 
 established rile. But what is peculiar among the modem 
 Greeks is, that they distribute the sacred bread, not sepa- 
 rately, but dipped in the wine, and placed in a spoon. 
 From its being allowed by them, that the bread, unless at 
 the times, principally, of solemn communion, may be 
 given separately, it is plain, if any proof were wanted, 
 that their belief of the real presence of the whole Christ 
 under each species, is the same as that of the Western 
 church. And another proof of the same is, that, neither 
 at the time of the schism, in the ninth century, when minds 
 were most exasperated, nor since, has it been made a sub- 
 ject of complaint against the Latins, that, in the adminis- 
 tration of the Eucharist, they had departed from the pre- 
 cept of Christ, or violated any established rule of general 
 discipline. Some of their charges against us were suffi- 
 ciently frivolous ; and as, among these, one was, that we 
 celebrated the Eucharist in unleavened bread, contrary to 
 the practice of their church ; they, certainly, could not 
 have overlooked the more important point of communion 
 in one kind, had they judged it reprehensible ; or, in other 
 words, had not their own practice, on certain occasions, 
 been the same, aud their general faith the same. 
 
 Council of Trent. 
 
 cf The holy Synod, following the judgment of the 
 church (as pronounced at Constance) and its usage, do 
 
( 249 ) 
 
 clares and teaches, (hat neither laity nor unofficiating 
 clergy are bound, by any divine command, to receive the 
 sacrament of the Eucharist under both species ; and that 
 it cannot be doubted, without a breach of faith, that com- 
 munion in either kind suffices for them. For though, 
 Christ, at his last supper, instituted this venerable sacra- 
 ment under the forms of bread and wine, and thus delivered 
 it to his apostles, yet that institution and that delivering do 
 not shew, that all the faithful, by the command of Christ, 
 are bound to receive both kinds. Nor can it be fairly 
 collected from the discourse of our Saviour, (John vi.) 
 that communion in both kinds was commanded by him, 
 however, according to the various interpretations of the 
 holy fathers and other learned men, that discourse be 
 understood. For he who there said : Unless you eat the 
 flesh of the Son of man, and drink his bloody you shall not 
 have life in you — 54 ; — also said ; If any man eat of this 
 bread, he shall live for ever — 52. And he who said: 
 He that eateth my Jlesh and drinketh my bloody hatk 
 everlasting life — 55 ; — likewise said ; The bread that I will 
 give is my Jlesh for the life of the world — 52. He in fine 
 who said : He that eateth my Jlesh and drinketh my bloody 
 abideth in me, and I in him — 57 ; — said notwithstanding ; 
 He that eateth this bread shall live for ever, 59 . Sess. 
 xxi. c. 1. j?, 174.— " Therefore, though, in the early 
 ages, the use of both kinds was not unfrequent, yet the 
 practice, in process of time, being widely changed, the 
 church, for weighty and just reasons, approved the change, 
 and pronounced it to be a law, which no one, without the 
 authority of that church, is allowed to reject or to alter. 1 ' 
 Ibid, c, ii. p, 175. — u It must be acknowledged, that the 
 whole and entire Christ, and the true sacrament, are taken 
 under either kind; and therefore, as to the fruit, that they 
 who thus receive are deprived of no necessary grace." 
 Ibid, c % iii. p. 176. 
 
( 250 ) 
 
 The Sacrifice of the Mass, 
 
 Proposition V. 
 
 Our Saviour, in leaving to us his body 
 and blood, under two distinct species or 
 kinds y instituted not only a Sacrament, but 
 also a Sacrifice ; a commemorative sacrifice, 
 distinctly shewing his passion and death 
 until he come. For as the sacrifice of the 
 cross was performed by a distinct effusion 
 of his blood, so is that sacrifice commemo- 
 rated in this of the altar by a distinction of 
 the symbols. Jesus, therefore, is here given 
 not only to us, but for us ; and the church 
 is thereby enriched with a true, proper, and 
 propitiatory sacrifice, usually termed the 
 Mass : propitiatory we say, because repre- 
 senting y in a lively manner, the passion and 
 death of our Lord, it is peculiarly pleasing 
 to our eternal Father, and thus more ef- 
 fectually applies to us the all-sufficient 
 merits of the sacrifice of the cross i 
 
 SCRIPTURE. 
 
 As the bloody sacrifices, ordained by the Jewish law, 
 are understood to have prefigured the sacrifice, which the 
 
( 251 ) 
 
 Redeemer of mankind was once to offer on the cross, by 
 the effusion of his blood ; so do we believe, that the un- 
 bloody offerings of the same law, but much more than 
 these, the bread and wine, which Melchisedec, " the priest 
 of the most high God" presented to Abraham, (Gen. xiv.) 
 were a type or figure of that unbloody sacrifice^ which 
 Christ, the priest for ever according to the order of Mel- 
 chisadec, (Ps. cix.) would continue to offer, through all 
 ages, under the symbols or species of bread and wine* 
 
 Malach. i. 10, 11. I have no pleasure in you, saith 
 the Lord of hosts, neither will I accept an offering at your 
 hand. — For from the rising of the sun to the going down 
 of the same, my name shall be great among the gentiles^ 
 and in every place incense shall be offered to my name, and 
 a clean offering. — Matt. xxvi. 28. This is my blood of 
 the new Testament, which is shed for many * for the re» 
 mission of sins. — Mark xiv. 24. This is my blood of the 
 new Testament, which is shed /or many.t— Luke xxii. 1$. 
 This is my body that is given for you : % Do this for a 
 commemoration of me, — 20. — This is the chalice, the new 
 Testament in my blood, which is shed for you*— 1 Cor. xi; 
 24. This is my body which is broken for you : § this do 
 for the commemoration of me : — 25. — This chalice is the 
 new Testament in my blood: do ye this, as often as you 
 shall drink it, for the commemoration of me. — 26. — For as 
 often as you shall eat this bread, and drink this chalice^ 
 you shall shew the death of the Lord until he come. 
 
 According to the translation of these passages, which is 
 conformable to the Greek, our Saviour speaks in the present 
 tense, (or time) of the actual immolation of his body, and 
 
 * t TO U7Ttp ffOXXM SKXWOptVOV. 
 
 J to vTCt^ ufxuv didopsvov. 
 
 § to imcf Ifwv Khw/Mvov. 
 R 2 
 
( 252 ) 
 
 the actual effusion of his blood, for the remission of sins / 
 because, at that moment, he really, but mystically, offered 
 up his body and blood for the salvation of the apostles 
 and of all men : while the words, do this for a commemo- 
 ration or in remembrance of me, plainly denote the insti- 
 tution of a sacrifice, to be celebrated to the end of time. 
 Thus Christ seems to say : As I now immolate my body, 
 and shed my blood, for the remission of sins ; so do you 
 offer up this same body, and this same blood, in remem- 
 brance of me. What I now do, do you and your suc- 
 cessors. — In this sense, as we have seen, and shall see, 
 have the words of Christ been always understood in the 
 Catholic church. 
 
 Ibid.x. 14, 15, 16, 17, 18, 19, 20, 21. Wherefore, 
 my dearly beloved, Jly from the service of idols* — / speak 
 as to wise men: judge ye yourselves what I say. -—The 
 chalice of benediction which we bless, is it not the com- 
 munion of the blood of Christ? And the bread which we 
 break, is it not the partaking of the body of the Lord? 
 — For we being many are one bread, one body all that 
 partake of one bread. — Behold Israel according to the 
 flesh : are not they, that eat of the sacrifice, partakers of 
 the altar?— What then? Do 1 say, that what is offered 
 in sacrifice to idols, is any thing ? Or, that the idol is 
 any thing?— But the things which the heathens sacrifice, 
 they sacrifice to devils, and not to God. And I would not % 
 that you should be made partakers with devils. — You can- 
 not drink the chalice of the Lord, and the chalice of devils : 
 you cannot be partakers of the table of the Lord, and of 
 the table of devils • 
 
 As (he apostle speaks of the participation of the victims, 
 among the Jews, which were offered on their altars, and of 
 a similar participation among the Gentiles ; so, instituting 
 a comparison, he plainly speaks of Christians partaking of 
 the body and blood of our Lord from the Eucharistic altar. 
 
( 253 ) 
 
 Heb. xiii. 10, 11, 12. We hane an altar, whereof they 
 hate no power to eat who serve the tabernacle. — For the 
 bodies of those beasts, whose blood is brought into the 
 sanctuary by the high priest for sin, are burned Without 
 the camp. — Wherefore Jesus also, that he might sanctify 
 the people with his own blood, suffered without the gate. 
 
 The meaning of the passage is not plain, but it seems to 
 intimate the superiority of the Christian worshippers. 
 The Jews — not even their priests — were not allowed to taste 
 of the victims which were solemnly offered for sin: but we 
 have an altar and a victim, typified by those of the Jews, 
 of which we may, at all times, partake ; a victim once 
 offered for sin, and represented by the daily oblation of 
 his body and blood. 
 
 Acts xiii. 2. And as they were ministering to the 
 Lord, and fasting, the Holy Ghost said to them. — The 
 breaking of bread is often mentioned in the same Acts ; 
 and in the two quotations just given from S. Paul, the 
 altar and table* are mentioned, which must refer to sacri- 
 fice. — Rev. v. 6. And I saw: and behold in the midst of 
 the throne, and of the four living creatures, and in the 
 midst of the ancients, a lamb standing as it were slain. — 8. 
 —And when he had opened the book, the four living crea* 
 tures, and the four and twenty ancients, fell down before 
 the lamb, — 9, — And they sung a new canticle, saying : 
 Thou art worthy, O Lord, to take the book, and to open the 
 seals thereof: because thou wast slain, and hast redeemed 
 us to God, in thy blood, out of every tribe, and tongue, and 
 people, and nation : — 10.- -And hast made us to our God, 
 a kingdom and priests, and we shall reign on the earth. 
 
 * 3 
 
( 254 ) 
 
 FATHERS. 
 
 Cent. I. 
 
 S. Clement of Rome, L. C* "■ Whatever 
 
 God has commanded to be done at stated times, that we 
 must perform in regular order : thus must our offerings 
 be made, and other public functions exercised ; * not in- 
 considerately, and without order, but, as it was ordained, 
 at stated times and hours. — They, therefore, who in this 
 manner, present their offerings,-!- are acceptable to the 
 Lord, and blessed ; for, following his commandments, they 
 do not go astray." Ep. 1. ad Cor, n. 40. T. 1. PP. 
 Apost. p. 170. 
 
 Cent. II. 
 
 S. Justin, L. C. u Inflamed by the word of his 
 calling, as it were, by fire, truly we are the sacerdotal 
 offspring of God ; as he himself attests, saying, that, in 
 every place among the nations, we offer to him well* 
 pleasing and clean victims. These victims he accepts 
 from his own priests alone. Wherefore, shewing pre- 
 ference to all those, who, through his name offer the sacri- 
 fices, which Christ ordained to be offered, that is, in the 
 
( 255 ) 
 
 Eacharist of bread and the chalice,* which in all places of 
 the earth are celebrated by the Christian people, God 
 declares, that they are well-pleasing to him. But the 
 sacrifices of you Jews and of jour priests he rejects, saying ; 
 I will accept no offering from your hands; because from 
 the rising of the sun to the going dozen of the same, my 
 name is great among the Gentiles : but ye have profaned 
 it. Malach. 1.— But I myself say, that those prayers and 
 thanksgivings are alone perfect, and the victims pleasing 
 to God, which are offered by good men. These, Chris- 
 tians alone have learned to offer in the commemoration of 
 their dry and liquid food,+ (bread and wine) in which 
 commemoration they are reminded of the passion which 
 Christ suffered," Dial, cum Tryphon. Judceo, p. 386. 
 
 S . IremeuSj L. C» " Giving advice to his dis- 
 ciples, to offer their first fruits to God, not as if he stood 
 in need of them, but that they might not seem ungrateful, 
 he took bread into his hands, and giving thanks, said : 
 This is my body. Likewise he declared the cup to be his 
 blood, and taught the new oblation of the new Testament, 
 which oblation the church receiving from the apostles, 
 offers it to God over all the earth £ — to him who grants us 
 food — the first fruits of his gifts in the new Testament, of 
 which the prophet Malach ias spoke: I will not accept 
 offerings from your hands. For from the rising of the 
 sun to the going down .of the same, my name is great 
 among the Gentiles, and in every place incense is offered 
 
 * km t>i hxapto-Ttci m aprx xai ts aroTwf is. 
 
 + rms rpofw avruv %*f>a$ te xai uypa$. 
 
 X Calicem — suum sanguinem confessus est, et novi Testament* 
 notam docuit oblationem, quam Ecclcsia ab apostolus accipiens, in 
 vnivcno mundo offert Deo. 
 
 r4 
 
( 256 ) 
 
 to my name, a clean sacrifice, (1.) Manifestly hereby sig- 
 nifying, that the first people (the Jews) ^vill cease to offer to 
 God ; and that in every place, a sacrifice, and that clean, 
 will be offered to him,* and that his name is glorified among 
 the gentiles." + Adver. Hcer. L. iv. c. xxxii, p. Si3, 324. 
 ~~ " Therefore the offering of the church, which the Lord 
 directed to be made over all the world, was deemed a pure 
 sacrifice before God, + and received by him ; not that he 
 stands in need of a sacrifice from us, but because he that 
 makes the offering, if his gift be accepted, is thereby 
 rendered worthy of praise. — As then in simplicity the 
 church offers, her offering is accepted bv God as a pure 
 sacrifice. — It is our duty to make an offering," &c. See 
 p. 197.— Ibid. c. xxxiv. p. 324, 326. 
 
 Tertulliaily L. C " It was ordained in the old 
 law, That no sacrifices should be offered to God, but in the 
 land of promise, which the Lord was to give to the chiU 
 dren of Israel ; and that, when they entered, sacrifices arid 
 holocausts should there be celebrated. Why then does the 
 spirit declare by his prophets, that, in all the earth, and in 
 
 • Omni autem loco sacrijicium offtretur ei, et hoc purum. 
 
 | On this passage, the learned Editor of Irenaeus, Dr. Grabe 
 observes : " It is certain that Irenaeus and all the fathers— either 
 contemporary with the apostles, or their immediate successors, whose 
 writings are still extant— considered the blessed Eucharist to be tlic 
 sacrifice of the new law, and offered bread and wine on the altar, as 
 sacred oblations to God the Father; and that this was not the private 
 opinion of any particular church or teacher, but the public doctrine 
 and practice of the universal church, which she received from the 
 apostles, and they from Christ, is expressly shewn in thjs place, by 
 Irenaeus, and before him by Justin M. and Clement of Rome." 
 tfota in Jrenaum, p. 323. 
 
 J Eccksia oblatio, guam Dominus docuit ojferri— purum sacri- 
 jicium reputatum est apud Deum. 
 
( 257 ) 
 
 everyplace, sacrifices shall be offered? In every place 
 incense shall be offered to my name, and a clean offering. 
 (Malich. 1.)— As then it is plain, that a temporary Sab- 
 bath was appointed, and an eternal Sabbath predicted; a 
 carnal and spiritual circumcision ; a law that would pass 
 away, and a law to endure for ever; carnal sacrifices 
 likewise, and spiritual sacrifices promised — from this it 
 follows, that, all these things being commanded to the 
 Jewish people, the time would come, when they would 
 cease, and the promise of a new law, with spiritual sacri- 
 fices, and a new Testament would take their place/' 
 Adversus Judceos, c. v, vi. p. 139.— The same he repeats 
 against Marcion, L. iii. p. 679. — But it seems rather, that 
 he alludes principally to the pure sacrifices of the heart, 
 and not to the establishment of a real sacrificial offering. 
 In other parts of his works, however, I meet with expres- 
 sions which evidently pertain to a sacrifice — such as altars, 
 offerings for the dead, the duty of pricsls to offer, and 
 annual oblation of husbands and wives for their departed 
 contorts. 
 
 Cent. III. 
 
 S. Cyprian, JL. C* Writing to the clergy and 
 people of a certain district in Africa, he laments that, con- 
 trary to an established rule, a brother clergyman had been 
 appointed, by will, an executor or guardian, when it was 
 the sole duty of the ministers of the gospel fi to attend to 
 the altar and sacrifices,* and to prayers and supplications." 
 Such likewise, he observes, was the view of the Almighty 
 in the establishment by Moses of the Levitical order, and 
 
 * AUari ct sacrificiis descrvire—dtbeant. 
 
( 258 ) 
 
 then adds : " The same disposition holds good now, that 
 they who are promoted by clerical ordination, be not 
 called away from the service of God, nor perplexed by 
 worldly business ; but, receiving aliment from their breth- 
 ren, they withdraw not from the altar and from sacri- 
 fices,* day and night intent on heavenly things." — He 
 next remarks that, in a case like this, it had been decreed, 
 that for no brother, who by will had made such a dispo- 
 sition, " any offering should be made, or sacrifice cele- 
 brated for his repose : + because he merits not to be named 
 at the altar in the prayer of the priests, whose wish it was 
 to withdraw them from the altar." He, therefore, forbids 
 prayers and oblations to be made for him. Ep, 1. p. 1, 
 2, 3. — <c Although I am sensible, that most bishops, set 
 over the churches of God, hold to the maxims of evange- 
 lical truth and divine tradition, and depart not, by any 
 human and innovating discovery, from that which Christ 
 our master taught and did ; yet as some, through igno- 
 rance or simplicity, in the sanctificatiou of the cup of the 
 Lord, and in delivering it to the people, do not that, which 
 Jesus Christ, our Lord and God, the teacher and founder 
 of this sacrifice,;}: himself did and taught; therefore, I 
 judge it necessary to write to you, in order that, if there 
 be any one still in that error, when he sees the light of 
 truth, he may return to the root and fountain of Christian 
 tradition." — Then proceeding to the point, he sa^s : u Be 
 then advised, that, in offering the cup, the rule, ordained 
 by Christ, be followed, that is, that the cup, which is 
 offered in commemoration of him, be wine mixed with 
 water. For as he said: I am the true vine; not water, 
 
 * jib altari et sacrificiis non recedant. 
 
 ■f Nee sacrijicium pro dormitione ejus celebraretur, 
 
 X Sacriftcii hujus auctor et doctor. 
 
( 259 ) 
 
 but wine, is the blood of Christ. And what is in the 
 chalice cannot be thought the blood, by which we obtained 
 redemption and life, if wine be wanting, whereby that 
 blood is shewn, which, as all the scriptures attest, was 
 shed. ,, Ep. lxiii. p. 148. — " In the priest Melchisedec 
 we see prefigured the sacrament of the Christian sacrifice,* 
 the holy scriptures declaring : Melchisedec king of Salem 
 brought forth bread and wine; and he was the priest of 
 the most high God, and he blessed Abraham. (Gen. xiv.) 
 And that he bore the resemblance of Christ, the Psalmist 
 announces : Thou art a priest for ever according to the 
 order of Melchisedec. (Ps. cix. ) This order thus comes 
 and descends from that sacrifice ; that Melchisedec was the 
 priest of the Most High ; that he offered bread and wine ; 
 and that he blessed Abraham. And who was so much 
 a priest of the most high God, as our Lord Jesus Christ? 
 He offered sacrifice to God the Father ; he offered the same 
 as did Melchisedec, that is, bread and wine, his own body 
 and blood : and the blessing g^ven to Abraham, now 
 applies to our people." — " But, in the book of Genesis, 
 that the blessing given to Abraham might be properly 
 celebrated, the representation of the sacrifice of Christ, 
 appointed in bread and wine, precedes it ; which our Lord, 
 perfecting and fulfilling it, himself offered in bread and 
 wine; and thus he who is the plenitude, fulfilled the truth 
 of the prefigured image." Ibid. p. 149.— He afterwards 
 adds : " If Jesus Christ, our Lord and God, be himself 
 the high priest of his father ; and if he first offered himself 
 a sacrifice to him, and commanded the same to be done in 
 remembrance of him ; then that priest truly stands in the 
 place of Christ, who imitates that which Christ did, and 
 then offers in the church a true and complete sacrifice to 
 
 Sacrificii Dominici sacramtntum. 
 
( 260 ) 
 
 God the Father,* doing what he ordained. For the whole 
 discipline of religion and of truth is subverted, if that 
 which was commanded be not faithfully complied with." 
 Ibid* p. 155. 
 
 * I could quote many other passages from the Letters of 
 S. Cyprian and from his other Tracls, in which he speaks 
 trf the Christian sacrifice of the New law, in terms the 
 most plain and obvious, such as : " We are mindful of 
 you day and night, and when we offer up prayer in the 
 sacrifices." Ep. xxxvii.p. 72.— " As often as we cele- 
 brate the anniversary days of the martyrs, we offer sacri- 
 fices for thern." Ep. xxxix. p, 77. — u To God and his 
 Christ, whom I serve, and to whom, with a pure and 
 undefiled countenance, in persecution and in peace, I 
 unceasingly offer sacrifices. " t Ep. lxvi. p. 169. — 
 66 Whilst we were offering sacrifice, J the girl was brought 
 in by her mother." De Lapsis 3 p. 132. 
 
 Cent. IV, 
 
 Enscbiiis of Ccesarea, G. C. " And as he 
 
 (speaking of Melchisedec), who was the priest of the 
 Gentiles, seems never to have offered animal sacrifices, but 
 wine alone and bread, while he blessed Abraham ; so our 
 Saviour and Lord first, and then the priests who are de- 
 
 * Me sacerdos vice Christi vere fungitur, qui id quod Christus 
 fecit, immilatur ct sacrificium vcrum et plenum tunc qffert in ecclesia 
 Deo Putri. 
 
 t Sairijicia indesinenter offero. 
 
 % Sacrificantibus nobis. 
 
( 261 ) 
 
 scended from him, performing", in all nations, according 
 to ecclesiastical ordinances, tbe sacerdotal function, repre- 
 sent, in bread and wine, the mysteries of his body and 
 salutary blood,* which mysteries Melchisedec had so long 
 before by the divine spirit foreknown, and used in figure. 
 The scripture of Moses says: And Melchisedec king of 
 Salem brought forth bread and wine : and he was the priest 
 of the most high God: and he blessed Abraham.'' 1 (Gen. 
 xiv.) Demonst. Evang. L. v. c. iii. p. 223. Colonice, 
 J688. — et Since then, as the new Testament," &c. See 
 the passage p. 204- . 
 
 S. Cyril of Jerusalem, G. C> He mentions 
 
 the various prayers and ceremonies which accompany our 
 sacrifice of the altar, and adds: "When this spiritual 
 sacrifice is ended, and this unbloody worship over the 
 victim of propitiation, t we supplicate God, for the com- 
 mon peace of the churches, for the tranquility of the world, 
 for kings, for their armies, and their allies, for the sick 
 and the afflicted, and in a word, for all who want assist- 
 ance. Again, when we offer this sacrifice, we commemo- 
 rate those who have departed this world before us. — We 
 offer up that Christ who was slain for our sins, that he, who 
 is most kind, may be propitious to us and them."— He 
 proceeds to the Lord's prayer which is recited in the Mass, 
 and dwells on its several clauses; and then prescribes the 
 reverential manner in which the body and blood of Christ 
 are to be taken. Caiech. My stag . v. n. 6, 7. p. 297, 29S. 
 
 * otvu km apra . tste (M/JLtXTo; aura km t« aurveix di/JuxTog. 
 
 MVITTOVTCU TO, fJ.VCTT>lf>L<Z t 
 
 f 7TVEVflSiriKY]V OuCTtOO/f TtJV CCVCtlfAaKTDV >aTp£lCCVy £TI T«{ &VCria$ 
 
( 262 ) 
 S. Gregory of Nazianzum, G. C- " And 
 
 where, and by whom could God be worshipped in those 
 mjstic and elevating sacred rites, than which nothing, 
 among us, is greater nor more excellent, if there were no 
 priesthood, nor sacrifice?* — Knowing this, and knowing 
 besides, that no one was worthy of this great God, this 
 sacrifice, and this priesthood, who had not first offered 
 himself a victim to the Lord — how should I dare to offer 
 to him that external sacrifice,t that antitype of great 
 mysteries, or to take up the name and habit of a priest V* 
 Oral. 1. T. 1. p. 3, 38. — " Julian, in impure and wicked 
 blood, washes away his baptismal rite, opposing initiation 
 to initiation — he defiles his hands, in order to purify them 
 from that unbloody sacrifice, J through which we com- 
 municate with Christ, with his divine nature, and hu 
 sufferings." Orat. iii. in Julian. T. I. p. 70. 
 
 S. Optatus ofMilevis, L. C- See the quo* 
 lalion from him, p. 210. " What is so sacrilegious," &c. 
 
 S- Ambrose, L. C. Commenting ou the appear- 
 ance of the angel to Zacharias (Luke 1.) he says : u It were 
 to be wished that, while we burn incense on our altars, and 
 offer sacrifice, the angel would assist, and become visible 
 to us. That he does assist, cannot be doubted, while 
 Christ is there, while Christ is immolated ; § For Christ, 
 our pasch, is sacrificed." (I Cor. v.) JL. 1. in Evang. 
 Luc. c. 1. T. iii. p. 12. — " We have beheld the Prince of 
 
 t $uJiav — tijv i&ofcv, rvv tuv fieycttov /nwniftav drrmjnov, 
 § Quando Christus assislit, quando Christus immoktur. 
 
( Q6S ) 
 
 priests coming to us ; we have beheld and heard him 
 offering his blood for us : Let us priests then follow him, 
 as we can, and offer sacrifice for the people, weak as we 
 are in merit, but rendered honourable by this sacrifice : for 
 although Christ is not now seen to offer, yet is he offered 
 on earth, when his body is the victim.* Indeed, he mani- 
 festly offers in us, since it is his word that sanctifies the 
 sacrifice that is offered." Enarr. in PsaU xxxviii. T. ii. 
 p. 740. 
 
 In a letter to his sister Marcellina, giving an account 
 of some disturbances at Milan, when an attempt was made 
 to seize the church, he relates: " The next day, which 
 was Sunday, after the reading and Sermon, when I was 
 explaining the creed, word was brought, that officers were 
 sent to seize the Portian-church* and that part of the people 
 were flocking thither. I continued to discharge ivy duty, 
 and began Mass : + but as I was offering, I was informed, 
 that the people had laid hands on an Arian priest. This 
 made me weep, and I prayed to God in the midst of the 
 offering, + that no blood might be shed in this quarrel." 
 Ep, xiv. T. v. p. 205. — Having heard from the emperor 
 Theodosius of the victory which he had gained over the 
 tyrant Eugenius, Ambrose writes to him. " I took your 
 letter with me to the church : I laid it on the altar, and, 
 whilst I offered sacrifice^ I held it in ray hand, that by 
 my voice you might speak, and your august letter perform 
 with me the sacerdotal office." Ep. lviii. T. v. p. 322. 
 
 As the Mass has just been mentioned in a quotation 
 from S. Ambrose, I will here subjoin a passage, on the 
 
 * Ipse offer tur ft* terris, quando Chrhti corpus offer tur. 
 f Missamfacere capi. 
 
 % Et orare in ipsa oblatione, 
 \Cum offerrem sacrijicium. 
 
( 264 ) 
 
 subject, from the learned and pious cardinal Bona, who 
 flourished at Rome in the seventeenth century. — €C . There 
 is an epistle of Pius I., acknowledged to be genuine, written 
 about the year 166 to the bishop of Vienne, in the opening 
 of which he thus speaks : ' Our sister Euprepia, as you 
 well recollect, made over her house to the poor, where we 
 dwell and celebrate mass.' " Cone. Gen. T. 1. p. 576. — 
 A letter also from pope Cornelius to another bishop of the 
 same city, written about the year 254, remarks that, on 
 account of the persecutions, the Christians could not 
 publicly " celebrate Mass." Ibid. p. 681. — In the 
 fourth century, S. Ambrose writing to his sister mentions 
 the Mass, as likewise in his thirty-fourth Discourse : " I 
 exhort you, you that are near the church, and can do it 
 without great inconvenience, to hear Mass daily. " T. v. 
 p. 48. — In his preparatory prayer before Mass, he says : 
 ** Grant me thy grace, on this day and on every other, with 
 a pure mind and clean heart, to celebrate the solemn service 
 of Mass."* Ibid. p. 335. — " S. Augustin and other 
 ancient fathers use the same expression, and they use it as 
 if it uere common and generally received at the time.*' 
 /,. 1. Remm Liturg. c. m.p. 17. Edit. Paris, 1678. 
 
 In this fourth century various councils were held which, 
 in plain terms speak of the Christian sacrifice. 
 
 Council of Ancyra,\ G. C- Against such 
 
 priests who, in the times of persecution, had shewn great 
 
 * The two works quoted by Cardinal Bona, as the works of 
 S. Ambrose, arc not allowed, by the learned, to be his, though of 
 some ancient author. 
 
 f This council, held about the year 31 I, consisted of bishops 
 from all the principal sees of the East, to the number of, at least, 
 118. — They enacted twenty-five canons for the establishment of 
 
 discipline. 
 
( Q55 ) 
 
 weakness, it enacts; " That they be not deprived of 
 their stations ; but that they be not allowed to offer,* nor 
 to address the people, nor to perform any priestly func- 
 tion." Can. h Cone. Gen. T. Up. 1455. 
 
 Council of Neoccesarea,^ G. C « Country- 
 
 priests, in the presence of the bishop or the priests of the 
 city, cannot offer ,% nor give the sanctified bread, nor 
 present the chalice. ,> Ibid. Can. xiii. p. 1483. 
 
 Council of Nice, G. C- " The holy Synod 
 has been informed, that, in some places and cities, the 
 deacons present the Eucharist to the priests; a thing 
 which no canon nor custom has taught — that they, who 
 have themselves no power to offer, § should present the 
 body of Christ to those, who possess that power." Can. 
 xviii. Cone. Gen. T. ii. p. 38. 
 
 Council of Laodicea,\\ G. C- Having estab- 
 lished certain rules to be observed in the service of the 
 church, it adds: "And after the priests have given the 
 kiss of peace to the bishop, the laity must do the same one 
 to the other, and thus the holy offering 5 be completed : 
 but the ministers alone may approach the altar, and there 
 communicate." Ibid. Can. xix. p. 1499. 
 
 t This council was called soon after that of Ancyra, and con- 
 sisted of nearly the same bishops. 
 
 J 7rpo<r$Ef>Etv. § Trpoo-Qspeiv* 
 
 || This council met about the middle of the fourth century, 
 and has left us sixty canons, which have ever been held in the 
 greatest estimation. 
 
 5 t»jv ayietv TrpovQopxv. 
 
 s 
 
( 266 ) 
 Second Council of Carthage * L. C. It 
 
 enacts, that, if any priest, having been reprimanded by his 
 bishop, withdraw from his communion, and "offer sacri- 
 fice privately," + erecting altar against altar, contrary to 
 established discipline — he be deprived of his office," Ibid* 
 Can. viii. T. ii. p. 1 161. 
 
 Thcophilus of Alexandria,% G. C. " Let 
 
 the priests, after certain portions have been consumed in 
 Ihe use of the mysteries, divide the remainder of what was 
 offered in the way of sacrifice ; § but of them the catechu- 
 men may not cat nor drink, but clerks only and the 
 believing brethren with them." In Commonit. Can. vii. 
 Jpud Bevereg. p. 172. Edit. Oxonii, 1672. 
 
 S. John Chrysostom, G. C- On the words of 
 
 the prophet Malachy ; And in evert/ place incense shall be 
 offered to God and a clean offering; he says, addressing the 
 Jews : " When did this happen ? When was incense 
 thus offered? When this clean sacrifice? You can 
 produce no other time than this, after the coming of 
 Christ. || And if of this time the prophet had not spoken ; 
 
 * This council was called by<?enethlius, bishop of Carthage, 
 who presided at it, in 390. — It enacted thirteen canons, respecting 
 the celibacy of bishops, priests, and deacons, and other points of 
 discipline. 
 
 t Separatim — sacrificium Dei oUtidcrit. 
 
 % He succeeded Timotheus, and sat on the patriarchal chair 
 of Alexandria from 385 to 412.— Some letters remain among those 
 of S. Jerom, and in Bcvcrcdgc's canons of the Greek church. 
 
 § rx KfQjtptfOtASva iij Xoyov Quiriag. 
 
 || a* av ixots 'ntpov VWW xatpov, ate? h tutov tqv imtci tw rx 
 Xpurtx netpuQ-iav, 
 
( 267 ) 
 
 had he prophesied not of our sacrifice, but of that of the 
 Jews, his prophecy would have been contrary to the law : 
 for Moses forbids sacrifices to be offered in any other place 
 than that, which God had chosen ; to this he confines them. 
 But Malachy declares, that, in every place incense shall be. 
 offered, and a clean sacrifice. In truth, however, there is 
 no discordance between them. They speak of different 
 sacrifices. — In the first place, the prophet foretels that, 
 not in one city, as among t lie Jews, but from the rising of 
 the sun to the going down of the same, offerings shall be 
 made. Then, by calling the sacrifice clean, he plainly 
 denotes of what victim he spoke. And finally, the offer- 
 ings will be made, not in Israel, but in all nations. In. 
 every place he says, evidently shewing, that wherever the 
 sun sheds its light, there the gospel shall be preached. He 
 speaks of a clean offering, not as if, by its own nature, 
 that of the Jews had been unclean, unless through the will 
 of the offerers. Wherefore God said : their incense is an 
 abomination to me. Nevertheless, if our present sacrifice 
 be compared with the former, so vast will the difference be 
 found, that ours alone can merit the name of clean.'* 
 Adv. Judceos Orat. iii. T. 1. p. 437.—" The office of 
 priesthood is, indeed, performed on earth, but it should 
 itself be referred to the class and order of things celestial. — 
 Wherefore it is necessary, that the priest be pure, as if, 
 placed in heaven, he stood among the celestial spirits. — 
 For when you behold the Lord immolated, and the priest 
 at the altar offering sacrifice, and pouring out prayers, and 
 then the surrounding multitude partaking of the sacred 
 blood,* can you, at that moment, fancy, you are among 
 mortals, and dwelling on the earth ? Rather, are you not 
 transported to the heavens? De Sacerd. L. iii. c, iv. 
 
 * tov xvpiov TeOvfjLEvov xai xfi^svcv, km rov hpea I^WTwra tm 
 9u/Mm—xcu navras intwca rat rtfiiu pow<r<ro/t«va$ aiixan* 
 
 s'<2 
 
( 268 ) 
 
 T. iv. p. 27.— (t But when the priest shall have invoked 
 the holy spirit, and shall have completed this tremendous 
 and awful sacrifice, the common Lord of all being handled 
 by him ; * I ask you, in what rank shall we place him ? 
 And what integrity of life, and what sense of religion shall 
 we not demand from him ? Reflect, what those hands 
 should be ; what the tongue that utters those words ; how 
 pure and holy the soul that has been so honoured. Mean- 
 while, the angels stand by the priest, the army of heavenlj 
 powers cry out, and the space around the altar is filled by 
 them in honour of him who lies there." Ibid. L* vi. c. 
 iv. p. 82. — These sentiments he often repeats.— -" He has 
 ordained a sacred rite, changing the victim, and, in the 
 place of animals, commanding himself to be immolated." + 
 Horn. xxiv. in 1 Cor. T. x. p. 256.—" It was not in vain 
 that the apostles ordained, that, in the celebration of the 
 tremendous mysteries, mention should be made of the 
 dead. They knew, that great advantage would thence be 
 derived to them. For all. the people being present, and 
 raising their hands to heaven, and the sacred victim lying 
 there, % shall not God be rendered propitious to them ?" 
 Horn. iii. in c. I. Ep. ad Philip. T. xi. p. 32.—" But 
 do we not, (it may be asked) offer sacrifice daily ? We 
 do ; but in remembrance of his death. And the victim is 
 one, not many. But how is this ? Because it was once 
 offered, and brought into the sanctuary. This sacrifice is 
 a copy of that; the offering is the same. Not one on one 
 
 * rov QptKudeo-Tarw ETrnehri QuaictVj xat rs hoivh navTuv (rwtxcog 
 
 ItpOtTTTYlTCtl haTTOTH. 
 
 t rtjv hpapytav unioximvt, xxt tw Ouaictv avrnv «/*n\J,«j, xat 
 
 a;ri tmj ahoyuv crpaynj, iaurov 7rpo<r^£p£iv xtteuaa;. 
 
 * TTfOKiLTCU h fplHW QuffiX* 
 
( 269 ) 
 
 day, and on the next another ; but always the same.* Thus 
 then the sacrifice is one. But are there many Christs, as 
 the offering is made in many places? By no means: it is 
 the same Christ every where ; here entire, and there entire ; 
 one body. As then, though off red in many places, there 
 is one body, and not many bodies ; so is there one sacrifice. 
 He is our high priest, who offered the victim of our ex- 
 piation : that same victim we now offer that was then 
 offered; which cannot be consumed. This is done in 
 remembrance of what was done. Do this, he said, in re- 
 membrance of me." Horn. xvii. in c. x. Ep. ad Hebr. 
 T.xi.p.SbG. 
 
 S. Innocent I. L. C* He writes to the bishop of 
 Eugubium : " You say, that the kiss of peace is some- 
 times given before the sacred mysteries are completed, 
 which should not be done till after those parts which I 
 must not reveal; for that kiss denotes, that the faithful 
 present have assented to all that was performed." He 
 gives other directions, speaking of " the sacred mysteries 
 and the victim that is offered •" Ep* ad Decentium : 
 Cone. Gen. T. ii. p. 1246. 
 
 S. Jerom, L. C« €t / have no pleasure in you y 
 saith the Lord, neither will I accept an offering at your 
 hand. For from the rising of the sun, Sec. Malach. 1. It 
 is a fixed rule, when a prophecy manifestly refers to future 
 events, not to weaken it by uncertain allegories. The 
 present prophecy regards the Jewish priests, who brought 
 improper victims to be offered, to signify to them, that 
 spiritual victims would succeed to carnal, and that not the 
 blood of bulls and goats, but perfumes, that is, the prayers 
 
 * rov yap avrov an Trpoa-^epo/xEV 6u vuv (xiv erepov, avpiov fa 
 iispQV) «Ma an to dvTQ* uvtz (Ma £<mv h $v<na» 
 
 s3 * 
 
<( Wo ) 
 
 of the saints, should be offered to God ; and that , not in one 
 province, nor in one city ; but a clean oblation in every 
 place, such as is offered in the Christian ceremonies : Far 
 from the rising of the sun to the going douin of the same, 
 great is rny name among the Gentiles.''* In cap. 1. 
 MaUich. T. iii. p. 544. 
 
 Having stated what were the-opinions of many learned 
 men on the character and offering of Melchisedec, (Gen. 
 xiv.) he says : * ' The apostle affirms, that the priesthood 
 of Aaron, that is, the Jewish priesthood, had a beginning 
 and an end (Heb. vii. ) ; but that the priesthood of Melchi- 
 sedec, that is, of Christ and his church, should be eternal, 
 and had no author ; and that the priesthood being trans- 
 lated, it is necessary that a translation also be made of the 
 law. 11 Ep. cxxvi. ad Evagrium, T. 1. p. 1060.— I find 
 him, on many occasions, expressing the same sentiment, that 
 the offering of bread and wine by Melchisedec, was a type of 
 the sacrifice of the body and blood of Christ in the elements 
 of bread and wine. " In the figure of Christ he offered 
 bread and wine, and thus dedicated the Christian mystery 
 in the blood and body of our Saviour.'* * Ep. ad MarceL 
 2\ Hi. p. 151. — " According to thee, the Roman bishop 
 does wrong, who offers sacrifices to the Lord, over the 
 bodies of Peter and Paul, which bodies we call venerable 
 remains, but you vile dust. To him their tombs are 
 gltars." Adv. Vigilantium, T. 1. p. 591.— Having treated, 
 at great lengih, of the superior virtues of the state of 
 celcbacy, he says : " And if the layman, or any one of the 
 faithful, is not able to pray, unless he be continent ; it is 
 the duty of the priest, who is constantly to offer sacrifices 
 for the people, always to pray : but if always to pray, 
 
 1 
 
 * This letter of Paula and Eustochium to Marcclla, written 
 to induce her to repair to Bethleno, is generally biipposed to have 
 been penned by S. Jerom. 
 
( 271 ) 
 
 then to be continent.*' * JL. 1. Adv. Jovinianum, T. I, 
 p. 487. — He gives the same advice to bishops : " What 
 must be our opinion concerning the bishop, who daily, for 
 his own and the sins of the people, is to offer to God pure 
 sacrifices?" In c. 1. Ep. ad Titum, T. iii. p. 1045. 
 
 Cent. V, 
 
 S. AllgUStin, L. C. " Then Abraham {Gen. 
 xiv.) was blessed by Melchisedec, the priest of the most 
 high God, of whom many and great things are said 
 in the epistle to the Hebrews, (vii.) which epistle most 
 people ascribe to the apostle Paul, and some deny it. 
 Then first appeared that sacrifice, which now is offered to 
 God by Christians in all the earth ; f and that is fulfilled 
 which, long after the fact of Melchisedec, was said by the 
 prophet of Christ : Thou art a priest for ever according 
 to the order of Melchisedec. (Psal. c ix. ) Not according 
 to the order of Aaron; for this order was to be annulled, 
 when the things, which those shadows prefigured, should 
 come to pass." De Civ. Dei. L. xvi. c. xxii. p. 1019.-~- 
 " This eating and drinking, of which the wise man speaks, 
 (Eccles. iii.) relate to the participation of this table, which 
 the mediator of the new covenant, the priest according to 
 the order of Melchisedec, offers of his body and blood. 
 This sacrifice has succeeded to all those of the ancient 
 covenant, which were offered, as the shadows of this that 
 was to come.' ' Ibid. L. xvii. c. xx. p, 1138. — u The 
 
 * Si temper orandum, ergo semper carendum matrimonio. 
 
 f Quod nunc a Christianis ojertur Deo toto orbe tcnarum. 
 6 4 
 
( 272 ) 
 
 prophet Malachy foretelling the church, which we now 
 behold propagated by Christ, in the person of God thus 
 manifestly speaks to the Jews : I have no pleasure in 
 you, saith the Lord, neither will I accept an offering at 
 your hand. — For from the rising of the sun to the going 
 down of the same, my name shall be great among the 
 Gentiles ; and in every place incense shall be offered to 
 my name, and a clean offering. (Malach. 1.) Since then 
 we behold this sacrifice, in every place, offered to God by 
 the priesthood of Christ* according to the order of Mel- 
 chisedec ; and the Jews cannot deny, that their sacrifices 
 have ceased, why do they still look for another Christ ?" 
 Ibid. L. xviii. c. xxxv. p. 1210. 
 
 Speaking afterwards in reply to those who asked, why 
 miracles were not then wrought : he recounts many, to 
 most of which he was himself a witness, and among them 
 relates, that the property of a great man, whom he names, 
 having been much troubled by wicked spirits, he requested 
 that, " in my absence, some of the priests would go, and, 
 by their prayers, remove the evil. One of them went ; 
 offered there the sacrifice of the body of Christ, + praying 
 that the mischief might cease : and, by the mercy of God, 
 it instantly ceased." Ibid. L. xxii. c. viii. p. 1485. — 
 €t The Hebrews, in the victims which ihey offered to God, 
 in many and various ways, as became so great a subject, 
 prefigured the future victim, which Christ has offered. 
 Hence Christians, by the holy oblation and participation 
 of the body and blood of Christ,J celebrate the remem* 
 
 * Hoc sacrificium per saccrdotium Christi, cum in omni loco 
 tidtamus offcrri. 
 
 f Obtulit ibi sacr\ficium corporis Christi. 
 
 X Sacrosancta oblationc ct participatione corporis ct sanguinis 
 Christi. 
 
( 273 ) 
 
 brance of that sacrifice. But the Maijicheans understand 
 not what they should believe, or what observe, in this 
 sacrifice of the Christians. " Contra Faustum, Lib. xx. 
 c. xviii. T. vi, p. 155. — Then, to the objection of his 
 adversary, that the Catholics had substituted the martyrs 
 in the place of the idols of the Gentiles, he replies : " The 
 Christian people celebrate the memories of the martyrs with 
 a religious solemnity, in order to excite themselves to an 
 imitation of their constancy, to be united to their merits, 
 and to be aided by their prayers : but to no martyr, to the 
 God alone of martyrs,* in memory of them, do we raise 
 altars. For what prelate, assisting at the altar where the 
 bodies of the martyrs lie, was ever heard to say : To thee 
 Peter ; to thee Paul ; or to thee Cyprian do we make this 
 offering ? To God alone, who crowned these martyrs, is 
 sacrifice offered. — We frequently sacrifice to God in the 
 churches of the martyrs, by that rite, according to which, 
 as the scriptures of the new Testament declare, be com- 
 manded sacrifice to be offered to him. This pertains to 
 that worship, which the Greeks call Latvia, and which can 
 be offered to God alone." Ibid* p. 156,—" It cannot be 
 doubted, that, by the prayers of the holy church, and by 
 the salutary sacrificed and by alms which are given for 
 the repose of their souls, the dead are helped ; so that God 
 may treat them more mercifully, than their sins deserved. 
 This the whole church observes, which it received from 
 the tradition of the fathers, to pray for those who died in 
 the communion of the body and blood of Christ, when, in 
 their turn, they are commemorated at the sacrifice, and it 
 
 • Ut nulli martyrum, sed ipsi Deo martyrum sacrificemus. 
 t Orationibus sanctte Eccksia, et sacrificio salutari, et eleemosynis. 
 
( 274 ) 
 
 is then announced, that the sacrifice is offered for them."* 
 De zcrbis AposloU, Serm. xxxii. T. x. p. 154.— See other 
 
 passages p. 227. 
 
 S. Isidore of Pelusium, G. C. if'X exhort 
 
 you to desist from doing these things, or not to approach 
 the venerable altar." Ep.xi'i. L. v, p. 556. — "Crimes 
 acquire a deeper guilt from the place and time. For ex- 
 ample ; murder is always detestable ; but it is more so, when 
 committed in a sacred place; and still more wicked, if ia 
 the time of sacrifice." t Ep. ccccxcii. p. 705. — " Either 
 cease to be guilty of such crimes, or withdraw from the 
 sacred table, that the children of the church may safely 
 approach to the sacred mysteries, J without which they 
 cannot be saved." Ep. dlxix. p. 723. 
 
 S. Cyril of Alexandria, G. C. u We offer 
 in the church a holy, vivifying, and unbloody sacrifice ; $ 
 not believing it to be the common body and blood of man, 
 but the real body and the real blood of the life-giving 
 word. || For common flesh cannot give life, which our 
 Saviour himself attested, saying : It is the spirit that 
 quicken eth ; the flesh prqfiteth nothing. (John vi. 64.)" 
 Declar. Anathem. xi. T. vi. p. 156. — " God said plainly 
 to the Jews, that they were not pleasing to him, or rather, 
 
 • Hoc a pairibus fraditum, universa obscrvat ecclesia, ut pro eis, 
 qui—d&functi sunt, cum ad ipsum sacrificium commemorantur, oretur, 
 «c pro Mis quoque id offtrri commcrnoretur. 
 
 T iv xatpu ayiu. 
 
 § xai avcu/juxxTov b ia\% i>cKto<ricu$ te*H(#v Quaiav. 
 J) (jloMov us idiov cufjuz yzyovos, nai /aevIoi km aifxa ra iroma. 
 
( %15 ) 
 
 t{iat he would not accept their sacrifices in shadows and 
 figures : but foretels, that his name shall be great among 
 all nations, and that, in every place and nation, pure and 
 unbloody sacrifices shall be offered."* Comm* in c. 1* 
 Malach. T* ill- p. 830. — See also the letter read at Ephe- 
 sits, y. 234. — u On this occasion," &c. 
 
 Council of Chalcedony G. C. Jnthiscouncii 
 
 the following complaint was read against Dioscorus, the 
 bishop of Alexandria : u So great was his audacity against 
 all — not as became a bishop, and a bishop of so great a 
 city an d of this evangelical see — as not to permit the corn 
 to be received, which our kind emperors had granted to the 
 churches of Lybia, on accoupt of the sterility of the pro- 
 viuce, and because no corn is grown in it. It was granted, 
 in the first place, that, of it the unbloody sacrifice might 
 be offered ; + and then that travellers and the poor in» 
 habitants might be aided.— From this oppressive act it has 
 happened, that the tremendous and unbloody sacrifice 
 h,as not been celebrated." J Ubellus lschyrionis } &c. 
 Cone. Gen. T. iv. p. 400. 
 
 Theodoret, G. C. "Melchisedec was the priest, 
 not of the Jews, but of the Gentiles : and so Christ offered 
 himself to God, not for the Jews only, but for all men. 
 He opens his priesthood in the night, when he took bread; 
 and blessing, broke, and gave it to them, and said: Take 
 ye, this is my body, &c. (Matt, xxvi.) We read, that 
 Melchisedec was a priest and a king— ^the figure of the 
 true priest and king^and that he offered to God, not 
 
 * 9u<riai xaQapcti xat dvaifjuvnoi, 
 J (AnTB QpiKTnv, hcli dvaifAOHTQv 9u<riotv k7riT&£i<r9M. 
 
( 276 ) 
 
 animals, but bread and wine. For these be presented to 
 Abraham, whilst in spirit he contemplated in the loins of 
 tlie patriarch the true image of his priesthood, — Christ is 
 now the priest, according to the flesh born of Judah, not 
 himself offering, but being the head of those that offer.* 
 For he calls the church his body, and by this church, as 
 man, he exercises the priestly office, while, as God, he 
 accepts the offerings that are made. These offerings are 
 the symbols of his body and blood." t In Psal. cix. u £• 
 T. l.p. 852. 
 
 S* LeOy L. d. He remarks, speaking of the 
 passion of our Saviour, that " the variety of carnal sacri- 
 fices ceasing, the single oblation of the body and blood 
 takes place of all other victims." J But this properly is 
 referred to the bloody sacrifice on the cross. Serm. viiu 
 de Pass. Dom. p. 265, — Afterwards he thus writes to 
 Dioscorus, the same bishop of Alexandria, whose reprehen- 
 sible conduct we have just seen : " That the discipline of 
 our churches may in all things agree, this should be ob- 
 served : That, when a more solemn feast calls the people 
 together, and more meet than the church can contain, the 
 offering of the sacrifice be repeated, § lest any be deprived 
 of it ; for religion and reason demand, that the sacrifice 
 should be as often offered, || as there are people to partake. 
 Otherwise, if the custom of one mass be followed, they, 
 
 . ; ; __ 1 — 
 
 * &c duns Tt irf>o<r<pepuv, aKha ruv ngoo-pEfovTuv uipofrn 
 XfYifMTtZw. 
 
 f fox* 1 ™ T£ Ta TrfocrpEfOfXEva u$ 8eo$, TTfoo-pefEt tie h ikk\wix 
 
 X Una, corporis tt sanguinis tui implet eblatio. 
 § Sacrificii ablatio indubitanter iteretur. 
 1| Toties icicrijiciuni subscguens offcratur. 
 
 
( 277 ) 
 
 who cannot find place, must be deprived of the sacrifice.* 
 We therefore anxiously exhort you, that you do not 
 neglect, but join with us, as in faith so in practice, to 
 observe a rule that by tradition is come down to us." Ep. 
 xi. al. lxxxi. ad Diosc, p. 437. 
 
 S. Eucherius^ L. C- " Let all unbelief be 
 gone, since he is the witness of the truth, who is the author 
 of the gift ; for the invisible priest does, by liis word and 
 secret power, change the visible creatures into the sub- 
 stance of his body and blood, + saying thus : Take, and 
 eat, this is my body, &c. And therefore, as, at the com- 
 mand of the Lord, the highest heavens, the deep waves, 
 and the vast earth, suddenly rose out of nothing; so by 
 the like power in the spiritual sacraments, the virtue of the 
 word commands, and the effect obeys. § Let no one doubt, 
 that these creatures, by the nod of his power, by the pre- 
 sence of his majesty, pass into the substance of the Lord's 
 body. || When the creatures to be blessed by the heavenly 
 
 * Si unius tantum Missa, more servato, sacrificium offerre non 
 possint. 
 
 t He was bishop of Lyons, and had been a monk in the con- 
 vent ot Lerins. Some works, very elegantly written, are ascribed 
 to him ; but I would not say, that the Sermon, from which I quote 
 this passage, is from him, though I find it under his name. It is 
 admitted, however, to be ancient; and as it delivers explicitly the 
 doctrine, which, in this and in the preceding centuries had been 
 taught, its authority may fairly be added to the general mass of 
 evidence. He probably was contemporary with Vincent of Lerins, 
 of whom we have made great use; and died about the year 454, 
 See Dupin and Cave. 
 
 t In substantia corporis et sanguinis sui, verbo suo, secreta 
 potestate convertit. 
 
 § Verbi prozcipit virtus, et rei servit ejectus. 
 
 ]| Novum et impossibile non debet videri y quod in Christi sub- 
 stantiam terrtna et mortalia committuntur* 
 
( m ) 
 
 words are placed on the altar, before ihey are consecrated 
 by the invocation of the name of the Most High, the sub- 
 stance of bread and wine is there ; but after the words of 
 Christ, it is the body arid blood of Christ.* And what 
 wonder is it, that he who could create these things by his 
 word, should change them when created ? + Nay, it seems 
 matter of less wonder, if that which is acknowledged to 
 have been created of nothing, be now changed into better. "J: 
 Search what is hard for him to do, to whom it was easy 
 to raise things visible and invisible, by the power of his 
 will ; to whom it was easy, to clothe man made of the 
 matter of clay, with the image of his own divinity, " &c. 
 Horn. y- de Pasch. sub nomine Eusebii. Bibl. PP. T. vi. 
 p. 636, 637. 
 
 Council of Trent, 
 
 'J Because under the former testament, as the apostle 
 Paul witnesses, (Heb. vii, ix, X.) on account of the weak- 
 ness of the Levitical priesthood, there was no consum- 
 mation, it became necessary — God so ordaining it — that 
 another priest according to the order of Melchisedec should 
 arise, our Lord Jesus Christ, who might be able to con- 
 sum mate all that were to be sanctified, and perfect them. 
 Wherefore, this our Lord and God, although he was about 
 to offer himself once, on the altar of the cross, to his Father, 
 
 * Post verba Christi, corpus et sanguis est Christi, 
 
 •j- Verbo possit creata converter e* 
 
 I In melius valeat commutare. 
 
( 279 ) 
 
 that on it he might operate our eternal redemption ; jet, 
 because, by death, his priesthood was not to cease, he, at 
 his last supper, the same night in which he was betrayed, 
 (1 Cor, xi.) that he might leave to his church a visible 
 sacrifice, such as the nature of man requires, by which ths 
 bloody sacrifice, once to be completed on the cross, might 
 be represented; and its memory might continue to the end 
 of time ; and its salutary virtue be applied to the remission 
 of those sins, which we daily commit— declaring himself to 
 be the appointed priest for ever according to the order of 
 Melchisedec ; he offered to his father his body and blood 
 under the appearances of bread and wine ; and, under those 
 appearances, delivered the same to his apostles, whom, at 
 the time, he appointed the priests of the New Testament, 
 To them, and to their successors in the priesthood, he gave 
 command to offer the same, saying : Do this for a com* 
 memoration of me* (Luke xxii.) So the Catholic church 
 has always understood, and taught. — This is the clean 
 offering, which the prophet Malachy foretold, should be 
 offered in every place. — This the offering, which was pre* 
 figured by the various typical sacrifices of the law and of 
 nature, comprising whatever good things they signified, 
 consummating and perfecting all." Sess. xxii. c. I. p. 
 189. — " And because in this divine sacrifice, which is 
 performed in the Mass, the same Christ is contained, and 
 offered in an unbloody manner, who, on the altar of the 
 cross, offered himself in a bloody manner — the holy Synod 
 teaches, that this sacrifice is truly propitiatory, and that by 
 it, to the sincerely penitent, the sins we commit, however 
 enormous they be, are remitted. For it is one and the 
 same victim ; the same Christ now offering himself by 
 the ministry of the priest, who offered himself on the 
 cross ; the difference being only in the manner of offering. 
 By this offering then the fruits of that bloody offering are 
 most plentifully received ; so far is it from truth, tiiat 
 
( 280 ) 
 
 hereby the least part is derogated from it.* Wherefore, 
 according to apostolical tradition, the Mass is duly offered 
 not only for the benefit of the living, but also for those, 
 who, though dead in Christ, are not fuily cleansed from all 
 defilement." Ibid, c. it. p. 191. 
 
 Penance or Repentance. 
 
 Proposition VI 
 
 Sincere repentance, that is, sorrow of 
 mind, joined to a firm resolution of amend- 
 ment, was, at all times, so necessary, that 
 without it there could be no remission of sin. 
 
 * I subjoin, on this important point, the Exposition of our 
 great Bossuet : "The church is so far from believing, that any thing 
 is wanting to the sacrifice of the cross ; that she deems it, on the 
 contrary, so perfectly and so fully sufficient, that whatever is after- 
 wards added, has been instituted to celebrate its memory, and to 
 apply its virtue. We acknowledge, that all the merit of the re- 
 demption of mankind is derived from the death of the Son of God : 
 when, therefore, in the celebration of the divine mysteries, we say: 
 We offer to thee this holy victim; we pretend not by this oblation, to 
 make or to present to God a new payment of the price of our sal- 
 vation ; but to offer to him, in our behalf, the merits of Jesus 
 Christ present, and that infinite price which he once paid for us 
 upon the cross/' Exposition dc la Doctrine Cathot, Sect, xiv. p. 16*8. 
 Edit. Bruxelles, 1751. 
 
( 281 ) 
 
 SCJIIPTURE. 
 
 Deut. iv. 99. And if thou shalt there seek the Lord 
 thy God, thou shalt find him ; yet so, if thou seek him with 
 all thy hearty and with all thy soul.*-l Kings vii. 3. If 
 you turn to the Lord with all your hearts— and prepare 
 your hearts unto the Lord, and serve him, only f he will 
 deliver you. — 2 Paralip. vii. 14, If my people, shall 
 humble themselves, and pray, and seek my face, and turn 
 from their wicked ways / then will I hear from heaven^ 
 and will forgive their ,sin ,— Job xxiu |3. If thou return 
 to the Almighty, thou shalt be built up, and shalt put away 
 iniquitu far from thy tabernacle.— Prov. xxviii. 13. He 
 that hidtth his sins, shall not prosper : but he that con* 
 fesseth and forsaketh them, shall obtain mercy.— Psal. 
 xxxi. 5. I said, I will confess against myself my trans* 
 gressions to the Lord; and thou forgavest the iniquity 
 of my sin. 
 
 Many similar passages occur in other parts of the old 
 Testament, as likewise in the new. 
 
 Matt, iv, 17. From that time Jesus began to preach, 
 and to say : Do penance, for the kingdom of heaven is at 
 hand. — Luke iiu 3. John came preaching the baptism of 
 penance for the remission of sins. — 7, 8. — He said to the 
 multitudes — Bring forth therefore 1 fruit worthy of penance. 
 — Ibid. x. \3f tiffin Tyre and Sidon had been wrought the 
 mighty works that have beeii wrought in you, they would 
 have done penance long ago, sitting in sackcloth ana ashes* 
 — xiii. 3. — Except you be penitent, you shall all likewise 
 perish. — Acts iii. 19. Repent ye, therefore, and be con- 
 \ vetted, that your .sins, may be blotted cat. -^Ibid. xivi. 20. 
 j(.s hewtfL—to the Jews and to the^ Ge%Uks',fiat'tfe#^fadd 
 
■ ( ■ 282 : ) 
 
 do penance, and turn to God, doing works worthy of fen* 
 ance.—i. Cor. vii. 10. For the sorrow that is according to 
 God, worketh ptha&e steadfast into salvation. 
 
 FATHERS. 
 
 1 no — 'iVv 
 
 On this head the fathers are unanimous. 
 
 
 m*\*% *ota Council of Trent. 
 
 S\V .2 1 .ii; 
 
 .Ju« c j <c Penance (repentance) was, at all times, necessary 
 
 - for all men, who had defiled themselves with any grievous 
 
 sin, in order to their obtaining grace and justification — so 
 
 that, their perverse ways being laid aside and amended, 
 
 : jthey might, with sorrow of mind and hatred of sin^ detest 
 
 their offences against God." Sess, xiv. c. 1. p. 107. 
 
 Institution of the Sacrament of Penance. 
 
 Proposition VII. 
 
 Catholics believe, that when a sinner 
 repents of his sins, from his heart, and 
 
( 283 ) 
 
 acknowledges his transgressions to God and 
 his ministers — the dispensers of the mysteries 
 of Christ — resolving to turn from his evil 
 ways, and to bring forth fruit worthy of 
 penance — there is then, and not otherwise, 
 an authority left by Christ to absolve such 
 a penitential sinner from his sins : which 
 . authority, we believe, Christ gave to his 
 apostles and their successors, the bishops 
 and priests' of his church, in those words, 
 when he said : Receive ye the Holy Ghost, 
 &c. John xx. 22,23. 
 
 SCRIPTURE. 
 
 Matt. xvi. 19. And I will give to thee the kej/s of 
 the kingdom of heaven ; and whatsoever thou shalt bind 
 upon earth, it shall be bound also in heaven ; and whatsoever 
 thou shaft loose on earth, it shall be loosed also in heaven* 
 —Ibid, xviii. 18. Amen I say to you, whatsoever you 
 shall bind upon earthy shall be bound also in heaven; and 
 whatsoever you shall loose upon earth, shall be loosed also 
 in heaven. — John. xx. 21, 22, 23. As the father hath 
 sent me, 1 also send you. — When he had said this, he 
 breathed on them, and he said to them: Receive ye the 
 Holy Ghost; whose sins you shall forgive, they are 
 forgiven them; and whose sins you shall retain^ they 
 are retained. 
 
 T 2 
 

 (( 284 ) 
 
 , 
 
 FATHERS. 
 
 Cent. II. 
 
 TeftttlMan, L. C- "If fcw* thinkest heaven is 
 still closed, recollect, that the Lord left the'keys thereof to 
 Peter, and, through him, to the church.' ' 'Scorpiaci c. x. 
 p. 830. 
 
 Cent. III. 
 
 S. Cyprian, L. C. " It was not consistent with 
 justice, nor did the divine clemency allow, that the church 
 should be closed against those who knocked, and assistance 
 denied to those, who with tears implored it; for dying 
 thus they would be dismissed to the Lord, without com- 
 m union and without peace ; when he, who gave the law, 
 had himself permitted, that what is bound on earth should 
 be bound also fri heaven, and that should be there loosed, 
 which had before been here loosed in the church.* Matt, 
 xviii." Ep. Ivn.p. 116. 
 
 Cent. IV. 
 
 ••/?, AthanasiUS, G. C* " Let us examine our- 
 selves, whether our bonds are unloosed, that we may make 
 some progress. Should they be still tied, give thyself up 
 to the disciples of Jesus. They stand ready to unloose 
 
 * 2«£ hicprius in eccUsia sokcrentur t 
 
< 
 
 285 ). 
 
 
 thee, by the virtue of that power which they received from 
 Christ.* Whatever you shall bind on earth, he said, shall 
 be bound in heaven; and what things i/ou shall loose on 
 earth, shall be loosed in heaven." Horn, in lllud, Pro- 
 fecti id Pagum.t T. ii. p. 79. 
 
 S. Hilary, L. C* "To impress the greatest fear 
 by which all men should now be withheld, Christ estab- 
 lished this fixed and severe decision, that whom his 
 apostles should bind on earth, that is, whom they should 
 leave bound in their sins, and whom they should loose, by 
 receiving them, on their confession, into the grace of for- 
 giveness, these should be bound or loosed in heaven, 
 according to the apostolical judgment. " Comm. in c. 
 xviii. Matt. p. 700. 
 
 S. Ephrem o/Edessa, G. C. "The exalted 
 
 dignity of the priesthood is far above our understanding, 
 and the power of speech — The remission of sins is not 
 granted to mortals, but through the ministry of the priest." J 
 
 Be Sacerdotio 9 T. 1. p. I. Ed. Vossii. 
 
 * ■ 
 
 S. Ambrose, L. C. Writing against the Nova- 
 tians, who denied to the church the power of pardoning 
 sins, he says : " They pretend, that, by reserving to him 
 alone the power of remitting sins, they shew respect to 
 Jesus Christ ; and in this very thing they dishonour him, 
 by violating his commands, and rejecting his proffered 
 office. For as Christ in his gospel said: What things you 
 
 I 
 * irapzm yap oi Avcm $ rj^ca?, t&vo-iav taurnv utoQores napa ra 
 
 t The Benedictin editors think this homily is not of Athana- 
 sius, but of some other antient, if not contemporary, author. 
 
 X Absque vencrando €t divino sacerdotio, reniissio peccatorum 
 mortalibus non conceditur. 
 
 T 3 
 
( 286 ) 
 
 shall bind on earthy shall be bound also in heaven; and 
 what you shall loose on earthy shall fie. loosed in heaven ; 
 who is it that honours him most — he that obeys, or he that 
 rejects his commands ? — The church, by binding and 
 loosing sins, obeys in both. The Novatians content them- 
 selves with binding only, and 'will not loose sinners, though 
 the power of doing both was given : whence it follows, 
 that one cannot be permitted without the other. Both are 
 allowed to the church:* neither is allowed to heretics; 
 because it is a right conceded only to priests. This right 
 the church justly claims to herself, since she alone possesses 
 true priests." Be Pcenit. L. 1. c. ii. T. iv.p. 386, 587, 
 
 S. Pacianus, L. C- Refuting the same Nova- 
 tians, he says : " But God alone, you Novatians will say, 
 can grant the pardon of sins. That is true : but what he 
 does by his ministers, is done by his own power. t What 
 did he say to his apostles ? — What you shall bind on earthy 
 shall be bound in heaven ; and what you shall loose on earth % 
 shall be loosed also in heaven? And why this, if sinners 
 might be bound only, and not loosed ? But, perhaps, the 
 apostles alone had this power? Then they alone, it must 
 be 6aid, had power to baptise ; to confer the ;holy spirit ; 
 and to purify the gentiles from their sins : for, in the same 
 place, where he gives them power to administer the sacra- 
 ment of baptism, he also gives them the power to loose 
 sinners. Either then these two powers were peculiarly 
 reserved to the apostles, or they are both continued to their 
 successors ; and therefore, since it is certain, that the 
 power of giving baptism and unction is descended to the 
 bishops, to them has likewise come the power of binding 
 
 * Certum est Ecclesia utrumque licere. 
 f Quod per sacer dotes suos facit, ipsius potestds est. 
 
( 287 ) 
 
 and of loosing.'** Ep. 1. ad.S?/mpron. BihL PP. Max. 
 T. iv. p. 306, 307. 
 
 In another letter, having stated, that the doctrine of 
 the Novatians is contained in this proposition— that, after 
 baptism, penance is not allowed, because the church cannot 
 forgive mortal sin ; and that by receiving sinners, she- 
 destroys herself — he asks : " Who is it that proposes this 
 doctrine? Is it Moses; or Paul; or Christ ?— No : it is 
 Novatian. And who is this Novatian ? Is he a man 
 pure and blameless, who has never forsaken the church ; 
 who was lawfully ordained bishop, and, in the ordinary 
 course, succeeded in the place of a bishop deceased ? 
 What do you mean, you will tell me ? It suffices, that he 
 has thus taught. But when did he thus teach ? Was it 
 immediately after the passion of Christ? No; it was 
 nearly three hundred years after that event. But did this 
 man follow the prophets ? Was he a prophet ? Did he 
 raise the dead ? Did he work miracles ? Did he speak 
 various tongues ? For to establish a new gospel, he should 
 have done some of these things ; + and though he had, yet 
 the apostle assures us ; That should an angel from heaven 
 preach another gospel, let him be anathema. (Gal. J. 8.) 
 —Has no one, since the coming of Christ to Novatian, 
 understood the Christian doctrine ? And since that time, 
 is he alone iu the way of salvation ?— But you add : We 
 do not acquiesce in authority ; we make use of reason. As 
 to me then, who hitherto have been satisfied with the 
 authority and tradition of the church, I will not now 
 dissent from it ; I will not seek after disputes ; and you 
 who have separated from this body, and divided from your 
 
 1 " ■■■' ' ' ■ ■ " ' 
 
 • Ad episcopos inde dacendit : et ligandi quoque jus xtdfuit t 
 atque sohtndi, 
 
 ■ 
 i Horum aliquid habere debuerat, ut evangelium novi juris induccret, 
 
 T 4 
 
( 28* | 
 
 mother, search in books for -what. is most hidden, that ybnr 
 may disturb those that are at rest. It is not we, but you, 
 \*ho have raised this dispute." Ep. iii. Ibid. p. 309. 
 
 S. John ClmjSOStom, (x. C- " To mortals 
 has been committed the dispensation of heavenly things, a 
 dispensation which Go<} would not give to angels nor 
 archangels : for to these was not said— What you shall 
 bind on earthy shall be bound in heaven y and whatsoever 
 you shall loose on earth, shall be loosed in heaven. (Matt, 
 xviii. 18.) Temporal princes have a power to bind, but 
 the body only ; whereas the power of the priesthood binds 
 the soul, and reaches to heaven.* In this sense, that God 
 ratifies above what the priests do here below ; and the 
 master confirms the sentence of his servants. And what is 
 this, but that all power over the concerns of heaven has 
 l?een entrusted to them ? Whose sins you shall retain, 
 they are retained. What power, I ask, can be greater 
 than this ? The Father gave all power to his Son : but 
 this very power Christ has comrnunicated to his ministers," 
 JJe Sacerd. L % iii. c. v. T. iv. p. 29.— '« As much as 
 heaven is more noble than the earth, and the soul than the 
 body, so is this power as much above the temporal. It 
 were madness then to despise a power, w«thout which we 
 can hope for no salvation, nor the possession of the pro- 
 mised goods, t For if none can enter heaven, unless he bo 
 first regenerated by water and the Holy Ghost ; and |f he 
 that eateth not the flesh of our Lord, aud drinkclh no} his 
 blood, is deprived of eternal life ; and it it be by these 
 
 j . , 
 
 t hi avgv *ts (rwmpias h(Mv } irt tw fT»yyfM0ftfv»v ivxw i<mv 
 
 ayatov. 
 
( ©S9 ) 
 
 holy handsel mean* the hiukls of the priest-*?tfiat alhthiesei 
 things are effected: how can either the frre of heNhhe 
 avoided, or the crowns prepared for us hereafter, be ob* 
 tained without their help ? They, and only they, are 
 entrusted with these spiriUai births, and that regeneration 
 which is wrought by baptism. By them we put on 
 Christ ; we are united to the Son of God ; and we be- 
 come members of his sacred flesh, — Priests do not judge 
 of the leprosy of the body, as the priests did under the oljd 
 Jaw : they judge of that of the soul ; and they do not 
 enquire only, whether souls be purified, but they have 
 also power to purify them.* Wherefore, they who 
 despise them commit a greater crime, and deserve a more 
 severe chastisement, than Dathan and his companions." 
 Ibid. c. vi. p. 29, SO. 
 
 S. JeVOin, L. C* Commenting on the words : 
 Whatsoever thou shalt bind upon earthy shall be bound in 
 heaven ; and whatsoever thou shalt loose on earth, shall be 
 loosed in heaven, (Matt, xvi.) he says : " Some bishops 
 and priests of the new law, understanding not the sense of 
 these wonls, do imitate the pride of the Pharisees, by taking 
 to -themselves a power to condemn the innocent, and to 
 absolve the guilty. But God does not so much consider 
 the sentence of the priest, as the life of the penitent ; and 
 as the Levites did not cleanse the lepers, but only sepa- 
 rated those that were cleansed from such as were not, by 
 the knowledge which they had of the malady : even so the 
 bishop or the priest does not bind those that are innocent, 
 and loose the guilty ; but having heard the difference of 
 sins,+ he knows whom he should bind, and whom loose, 
 
 t Pro officio suo cum peccatorum audkrit varietakt. 
 
( 290 ) 
 
 ia the- discharge of his ministry." Comm. in cap.xvi. [ 
 Matt. >T* iii. p. 662. 
 
 ■ : ■ 
 
 Cent. V. 
 
 S. August in, L. C- " Man bound in the chains 
 of so many grievous crimes still draws back, and hesitates 
 to have recourse to the keys of the church, by which he 
 may be loosed on earth, to the end that he be loosed in 
 heaven.— Let him then now willingly judge himself, 
 whilst he has it in his power, and reform his manners, 
 lest, when he shall not be able, he be judged by the Lord. 
 And when he shall have passed on himself a severe, but 
 medicinal, sentence, let him come to the priests, by whom, 
 in the church, the power of the keys is administered."* 
 HbmiLL. T. x.-p. 178,— " Whatever is loosed by the 
 keys of the church, is promised to be loosed in heaven." + 
 Ibid. p. 208. 
 
 S. Cyril of Alexandria, G. C. " Christ, 
 
 dispensing the holy spirit, said : Whose sins you shall 
 Jorgive, they are forgiven; and whose sins you shall 
 retain, they are retained; (John xx.) though he alone be 
 God by nature, and have power of releasing the guilty 
 from their sins.— How then or why did he impart to his 
 disciples a power, which belongs to the divinity alone ? J 
 — It seemed good to him, that thej who had within them- 
 
 * Vcniat ad antislites, perquos Mi in ecclesia elates ministrantur, 
 
 f 2uibus claribus (Ecclesia) quodcunque in terra sohitur, 
 etiam in cecto solutum promitiitur. 
 
 J to fiovYi ffftnov dZtUfxa rn Qua, q>u<rti tqi$ Iccvtx (xaStirxif 
 TTEpuQnKtv o (rcoTtif ; 
 
( 291 ) 
 
 selves Ins divine spirit/should likewise possess the power 
 of forgiving sins, and of retaining such as they judged 
 
 >wer 
 judged 
 proper;* that holy spirit himself, according to his 
 good pleasure, forgiving and retaining, through the 
 ministry of men.t This is done in two ways : They call 
 those to baptism, who are found worthy, and they reject 
 the unworthy ; or, by other means, they forgive or retain 
 sins, as when they correct those, <who have sinned, or for- 
 give those who repent." J In loan. JLib* xii. c. I. T. iv. 
 ;>. 1101. 
 
 S. Leo, L. C- " The manifold mercy of God 
 has been so indulgent to human failings, as not only by 
 the grace of baptism, but also by the medicine of penance, 
 to restore him to the hope of eternal life. Thus they who 
 have violated the blessings of regeneration, when they 
 voluntarily condemn themselves, may obtain the remission 
 of their crimes. But so has the divine goodness provided, 
 that tli is cannot be done without the aid of his ministers. 
 The mediator of God and men, the man Christ Jesus, 
 (1 Tim. ii. 5.) conferred this power on the rulers of the 
 church, to impart the action of penance to those, that con- 
 fess their sins, and to admit them, when purified by a 
 wholesome satisfaction, through the gate of reconciliation, 
 to the participation of the sacraments. Our Saviour is 
 himself ever present to this work, the ministration of which 
 he committed to his disciples,§ saying ; And I am with 
 
 * xxt T8 ha(p£ivM t&$ tivwv apapnas mat xupm^ xat w 7rep 
 
 aV@8h0VTai XpiZTElV. 
 
 + XQ.V dl* dvQpto7TUV T£hY)T<Zl. 
 
 J /xETavoxcri o'vyyivcoajtovrse, 
 
 § Hanc pr&positis Ecclesice tradidit potcstatem, ut et confitcntibus 
 actionem pctnitentits darent et eosdem—ad communionem Sacramento- 
 rum perjanuas reconciliationis admittercnt. — Ncc unquam ab his abest, 
 qucE ministris suis exequenda commisit. 
 
( 292 ) 
 
 you all foi/s even to the end of the world. (Matt, xxviii. 
 SO.) Whatever, therefore, is duly and with a happy 
 effect performed by us, is the gift, we cannot doubt, of the 
 holy spirit." Ep. Ixxxiii. aL xci. p. 605. 
 
 Council of Trent. 
 
 " They, who by sin have fallen from the grace of justi- 
 fication, are enabled again to be justified, when, God 
 exciting them through the sacrament of penance, they 
 recover that lost grace by the merit of Christ. This mode 
 of justification is reparation to the fallen ; and which the 
 holy fathers have aptly styled the second plank after 
 shipwreck* For for those who fall after baptism Christ 
 instituted the sacrament of penance, when he said : i?c- 
 ceive ye the Holy Ghost" &c. Sess. vi. c. 14. p. 37.— 
 14 Our Lord then principally instituted this sacrament, 
 wheu, after his resurrection, breathing on his disciples, 
 he said : Receive ye the Holy Ghost : whose sins you 
 shall forgive, they are forgiven ; and whose sins you shall 
 retain, they are retained. (John xx.) By which signal 
 action, and by words so plain, the Catholic church, 
 agreeably to the unanimous sense of the fathers has always 
 understood, that the power of forgiving and of retaining 
 sins, was given to the apostles and to their legitimate 
 successors* And, with just reason, she, therefore, rejected 
 and condemned, as heretics, the Novatians, who obsti- 
 nately, in former times, denied that power." Sess* xiv. 
 c. Up. 108. 
 
( 293 ) 
 
 The parts of the Sacrament of Penance. 
 
 Proposition VIII. 
 
 The essential parts of Penance are three 
 — ContriHon, Confession, and Satisfaction-- 
 without which, in the case of grievous sin— 
 tinless when the two last, Confession and 
 Satisfaction, from unavoidable obstacles, 
 eannot be complied with— we believe, that 
 the sinfter cdnnot obtain forgiveness from 
 God. 
 
 Contrition or Sorrow of Mind. 
 
 What is required in this contrition or sorrow, is, that 
 it be interior, that is, that it spring from the heart, pene- 
 trated by the consciousness of guilt — that it be super" 
 natural, that is, that it arise from grace or the influence of 
 the divine spirit on the soul, and not from considerations 
 merely human — that it be supreme, that is, above all 
 other grief— that it be universal, that is, that it include 
 every grievous sin, of which the sinner has been guilty — 
 and that it contain a firm purpose of amendment, without 
 which no sorrow can be real. 
 
{ 294 ) 
 
 SCRIPTURE. 
 
 The passages, cited p. 281, directly apply to this 
 point, and to them, among many others, may be added 
 the following. 
 
 Psal. L. 17. A sacrifice to God is an afflicted spirit : a 
 contrite and humbled heart, O God 9 thou t wili \ np^ifespise. 
 — Ezech. xviii. 31. Cast away from you ull your^ trans- 
 gressions, whereby you have transgressed, and make you 
 a new heart, and a new spirit. — Isai. xlvi, 8. Retain, ye 
 transgressors, to your heart. — Joel ii. 12, 13. Be con- 
 verted to me, says the Lord, with all yrrnr heart, in 
 fasting, and weeping and mourning, id id your head 
 and not your garments i and turn to tkc.Lxxrd, your ( 
 —Matt. xxvi. 75. And Peter remembered the t ippro\«f 
 Jesus ;— and going forth he wept bitterly — Luke vii. 38. 
 And the woman that was a sinner— standing behind at his 
 feet, began to wash his feet with her tears ? and wiped them 
 with the hairs of her head. — Ibid. xv. 18, 1 ( >. / will 
 arise, and will go to my Father, and say to him : Father, 
 I hate sinned against heaven and against thee — / am not 
 now worthy to be called thy son. — Jbid. xviii 13. And 
 the publican standing afar off, would not so much as lift up 
 h>s eyes towards heaven; but struck his breast saying: 
 O God, be merciful to me a sinner.— Acts ii. 37. Now 
 when they had heard these things, they had compunction 
 in tin ir heart, and they said to Peter and to the rest of 
 the apostles : What shall we do, v\en and brethren ? 
 
 i 
 
( 295 ) 
 
 FATHERS. 
 
 j 
 
 On a point, where all Christians, it should seem, 
 think, and express themselves alike, a few passages shall 
 suffice. 
 
 Cent III. 
 
 — — 
 
 S. Cyprian, L. C- " Let us turn to the Lord 
 with our whole mind, and expressing; our repentance with 
 real grief, implore the mercy of God, Before him be the 
 soul prostrate ; to him be satisfaction made by tears ; on 
 him let our hope rest. Himself tells us how this must be 
 done : Be converted to me, he says, with all your heart, in 
 fasting, weeping, ' and mourning : rend your hearts, and 
 not your garments. (Joel ii. 12.) To him We must turn : 
 his anger must be appeased by fasting, and by tears ; for so 
 he admonishes." De Lapsis, p. 134. — <( If the sinner 
 pray with his whole heart; if he lament his fault with the 
 tears of sincere repentance ; if, by continued good works, 
 he incline the Lord to mercy, the Lord will shew mercy, 
 who offered it, saying : If in lamentations thou return to 
 me, thou shalt be saved. (Isai. xxx. 15.) And again, (Joel 
 ii. 13.) Be converted to the Lord your God; for he is 
 gracious and merciful, slow to anger, and rich to mercy* 
 He can grant forgiveness ; he can turn aside his sentence." 
 Ibid. p. 138. 
 
 Cent. IV. 
 
 S. Cyril of Jerusalem, G. C- Having 
 given from the old Testament many examples of sincere 
 
( 296 ) 
 
 tepcritance, he says t " Of these God reversed the sentence z 
 and shall not Christ grant the pardon of sins ? Be con- 
 verted ; groan in spirit; shut the door; arid pray for 
 forgiveness. — Peter, the most excellent chief of the apostles, 
 rhaving thrice'denisd ihis master, entered into himself, and 
 wept bitterly. Tears denote true and hearty rep nt mce. 
 Thus he obtained the pardon of his crime, and lost, not his 
 apostolic dignity." Catech. ii. w. 10, 12. p. $0,-32. 
 
 .Ill 
 
 >S'. Ambrose, L. (?• "Let those who do penance 
 
 hear, in what manner they ; "Should proceed; with what 
 earnestness and affection, of mind, wkh what interior 
 agitation, with what change of the heart : Behold, O Lord, 
 says the prophet, (Lament, i. 20.) for I am in distress ; 
 my bowels are troubled '/mine heart js turned within me, 
 for I have grievously rebelled." De Pcenit. L. ii. c. yi. 
 T. iv. p., 408. "Should any one,,being guilty of secret 
 sins,* in.obedience to the command of Christ, heartily do 
 penance for them, how shall he receive the reward, unless 
 he be restored to communion ?■ I would ba\e the. guilty 
 hope for the pardon of his sins ; yet he < should. beg it with 
 tears ; yet he should beg it with, sighs ; yet he should beg it 
 with the lamentations of all the people, I would have him 
 pray for absolution." Ibid. Lib. 1. c. xvi. p. 399. 
 
 S. JPacianuS, L. C> "'l am sensible, that the 
 pardon of sins is not to be granted indifferently to sinners, 
 and that they are not to be loosed, before there be signs of 
 the will of God, that it should be done ; that absolution 
 is not to be granted, but with much precaution and dis- 
 cretion, after sinners have wept and sighed long ; and 
 when the whole church has prayed for them, that so no 
 man may prevent the judgment of Jesus Christ." Ep. 1. 
 ad Sympron. BibL PP^Max. T. iv. p. 507. 
 
 _, ■ , . 1 1 
 
 * Qcaulta crimina hubem. 
 
( m ) 
 
 S- John Chrysostom, G. C. " When the 
 
 heart is to be afflicted, is bodily strength required ? Or to 
 offer prayers to God ; to recollect offences ; to put ori 
 humility; or to eradicate pride? By these actions God 
 is pleased. In them where is the labour ; where the pain ?. 
 And yet, as if it were so, they are omitted to be done. The 
 severity of haircloth, the narrow retirement of a cell, the 
 gloomy solitude of caves, God does not require : what he 
 demands, is, that we keep ever in our minds the remem- 
 brance of our failings ; that we hold the consciousness of 
 these before our eyes, and that for them we implore for- 
 giveness." De Compunct. Corais> L. 1. T.'iv. p. 120.— 
 M The soul t,hat desires to compound and to preserve that 
 precious unguent, by which I understand compunction of 
 heart, must draw within herself all corporeal sensations, 
 and thus suppressing their natural indolence, be actively 
 awake to, and intent solely on the object that is before her. 
 — This was the case with the blessed apostle, who, living 
 amongst men, seemed to converse with them, as we do with 
 the absent dead. The world, he said, is crucified to vie, 
 and I to the world, (Gal. vi. 14.); signifying, that the 
 impression of external objects had ceased to affect him." 
 Ibid* L. ii. p. 123. — " When you shall have done all 
 things that are commanded you, say : we are unprofitable; 
 servants; we have done thai which we ought to do. (Luke 
 xvii. 10.) In this sense spoke the publican ; (Ibid, xviii. 
 13.) who, laden with many evils, could not lift up his eyes 
 towards heaven, nor dared he pour out a long prayer, nor 
 approach the Pharisee. This man had insultingly said : 
 1 am not as the rest of men, extortioners^ unjust, adulterers^ 
 as also is this publican. But he, as if he heard it not, is 
 not offended : he takes the reproach to himself, acknow- 
 ledges his unworthiness, and, striking on his breast, ex- 
 claims : O God, be merciful to me a sinner. It is no 
 great thing for the sinner to do this; whom, whether he 
 will or not, the weight of guilt weighs down and humbles ; 
 
 u 
 
( 298 ) 
 
 but when the just man, conscious of many good deeds, 
 utters the sentiments of a sinner, he excites surprise, 
 indicating the true symptoms of a contrite and humble 
 Heart." Ibid. p. 128. — " It is this compunction of henrt, 
 which, like a fire, burns and destroys every vice of the 
 soul: whatever evil it finds, it utterly consumes." Ibid. 
 p. 126\ 
 
 Cent. V. 
 
 S. AugUStin, L. C- " In the act of penance, it 
 is not the length of time that must be considered, but the 
 intensity of sorrow ; for God despises not the contrite and 
 humbled heart." Enchirid. c. lxv. T. iii. p. 76*—" A 
 troubled spirit is a sacrifice to God, Not only did David 
 make this offering ; but he thus shewed us, what should be 
 done. It is not enough, to correct our evil manners, and 
 to abstain from sin ; unless moreover satisfaction be made 
 to God for our passed offences, by penitential sorrow, by 
 the tears of an humble spirit, by the sacrifice of a con- 
 trite heart, joined to alms-giving. The merciful shall 
 find mercy." Homil. 1. T. x. p. 208.— " He that has 
 been baptised, and has violated this sacrament, if he do 
 penance with all his heart ; if he do it where God sees, who 
 saw the heart of David, when grievously menaced by the 
 prophet, he exclaimed : I have sinned! With him the 
 sinnner will hear: The Lord hath taken away thy sin. 
 (2 Kings xii. 13.) In the words — / have sinned — are but 
 four syllables ; but those four syllables are powerful : by 
 them the flame of the sacrifice of the heart was wafted up 
 to heaven ." Jbid. HomiL xli. p. 194. 
 
( 299 ) 
 
 Council of Trent. 
 
 u Contrition, which holds the first place among the 
 acts of the penitent, is a sorrow of mind and detestation of 
 sin, joined to a resolution of sinning no more. To obtain 
 the pardon of sin, this sorrow was, at all times, necessary ; 
 and now, to him that has forfeited his baptismal innocence, 
 it prepares the way to forgiveness, if it be joined to a re- 
 liance on the divine mercy, and a desire of complying 
 with the other conditions of this sacrament. Wherefore 
 the holy Synod declares ; That this contrition contains 
 not a dereliction of sin only, and the beginning of a new 
 life, but likewise a detestation of that which is passed, 
 according to what was said : Cast away from you all your 
 transgressions, whereby you have transgressed, and make 
 to yourselves a new heart, and a new spirit. (Ezech. xviii. 
 31.) And if we consider the following sentiments : To 
 thee only have I sinned, and have done evil "before thee 
 (Ps. 1.) : / will water my couch, each night, with my tears 
 (Ps. vi. i : / will recall all my days in the bitterness of my 
 souL (Isai. xxxviii, 15.) Considering these, and such 
 like passages, we shall readily understand, that they flowed 
 from a strong detestation of past conduct, and a hatred of 
 sin." Sess. xiy. c. iv. p* 111. 
 
 Confession* 
 
 By confession is understood the declaration which the 
 penitent sinner makes of his sins to a priest ; the obligation 
 
 v2 
 
( 300 ) 
 
 of which, evidently, follows from the words of Christ; 
 when, instituting, as we believe, the sacrament of penance, 
 he breathed on his disciples, and said : Receive ye the 
 Holy Ghost; whose si?is you shall forgive, they are for- 
 given them : and whose sins you shall retain they are re- 
 tained. (John xx. 22, 23.) For to what purpose, we say, 
 was this power given, if it imposed not on the sinner the 
 obligation of making known his sins ? Or how coulcj 
 the power t?e exercised, if no sins were communicated ? 
 
 FATHERS. 
 
 Cent. II. 
 
 S. IvencBUS, JL. C. He mentions some women, 
 who, repenting of a secret crime, came to the church, and 
 " accused themselves of it."* — Of the wife of a certain 
 deacon be also says, that, being converted with much diffi- 
 culty, " she spent her life, confessing + her crime, in sor- 
 row and in tears."— And of other women he adds : *'Some, 
 touched in conscience, publicly confessed:* their sins; while 
 others, in despair, renounced their faith. ,? Adv. Haires^ 
 L. ]. c. Ix. p. GO. 
 
 Tertullian, L Q. "The confession of a fault 
 lessens, as much as concealment aggravates it. One 
 intimates a wish to make satisfaction, as the other indicates 
 contumacy. Of this penitential disposition the proof is 
 more laborious, as the business is more pressing, in order 
 _ I ~ 
 
( 301 ) 
 
 that some public act,* not the voice of conscience alone, 
 m-. shew it. This act, which the Greeks express by the 
 word exomologesis, consists in the confession of our sin to 
 the Lord ; not as if he know it not ; but in as much as con- 
 fession leads to satisfaction ; -whence also penitence flows, 
 and by penitence God is molifled. Wherefore, this cxomo* 
 logesis (confession) is the discipline of prostration and 
 humiliation, enjoining such conduct as may draw doWn 
 mercy. It. regulates dress and diet; and teaches, among 
 other penitential acts, to fast, to pray, to weep, day and 
 night, before the Lord, to fall down before the priests, t to 
 kneel at the altars and to invoke the intercession of the 
 brethren." De Pcenitenl, c. ix. p. 169. — He proceeds to 
 state the happy effects of this exomologesis or confession, 
 and adds : " But most people, affected more by shame, 
 than attentive to salvation, decline this work, as a pub- 
 lishing of their own failings,:}: or put it off from day to 
 day: just as men who, having some malady which they 
 are ashamed to exhibit to the eye of a physician, prefer to 
 perish rather than to make it known." He dwells on the 
 absurdity of this false shame, particularly before brethren, 
 " in whom is a common hope, fear, joy, grief, and suffering, 
 in the presence of one common Lord and Father. Why 
 should such men seem other than yourself? Why do you 
 fear these companions in distress ?" Nothing, he observes, 
 can be concealed from the eye of God, " I admit," he 
 says, " it is hard to make this confession ; but suffering is 
 the consequence of sin. This suffering ends, and spiritual 
 health begins, when penance has been performed. But it 
 may be, that, besides the shame of confession, the severe 
 
 * Sed aliquo etiam actu administretur* 
 f Presbyterh advolvi. 
 
 X Ut publicationem sui—pudoris magis mejnores, quam salutis, 
 U 3 
 
( 302 ) 
 
 discipline of penance — some acts of which he enumerates— 
 is likewise feared. Would it become us then to supplicate 
 pardon in the midst of luxuries and effeminate indul- 
 genciesf* Of these he gives some fashionable instances, 
 and w'th his accustomed sarcasticity, adds : ?.■ Should any 
 one ei. quire why you are thus engaged ? Say ; I have 
 sinned against God, and am in danger of perishing ever* 
 lastingly : wherefore, that I may obtain forgiveness, I thui 
 punish myself." Ibid. c. x, xi. 
 
 He next mentions the many abasing self-denials, to 
 which the candidates for office voluntarily submit, and 
 returns to the point of confession, " If still you draw 
 back, let your mind turn to that eternal fire, which con- 
 fession will extinguish ; * and that you may not hesitate to 
 adopt the remedy, ponderate the greatness of future punish- 
 ment.— And as you are not ignorant, that, against that fire, 
 after the baptismal institution, the aid of confession hai 
 been appointed, t why are you an enemy to your own 
 salvation ? — Knowing that, for his recovery, it was in- 
 stituted by the Lord, J shall the sinner neglect that, 
 whereby the king of Babylon reascended his throne?" 
 Ibid. c. xii. p. 170. 
 
 It is plain that, through the whole of this passage, 
 Tertullian speaks of secret sins, for the expiation of which 
 he deems the exomologesis, or confession absolutely 
 necessary ; but it must be allowed to be equally plain, 
 that the confession, on which he insists, is a public decla- 
 ration to be made in the face of the church, which was to 
 
 • Quam tibi cxomologcsis extinguet. 
 
 + Esse adhuc in exomologesi secunda subsidia. 
 
 I Institutam a Pomino exomologcsim sciens. 
 
 
( SOS ) 
 
 be followed by a series of penitential acts, proportioned 
 to the crimes, and equally public as the exomologesis.* 
 
 On this head I must further add, that as, in these early 
 ages, the zeal of Christians to maintain the purity of their 
 calling was great, and their horror of whatever might 
 defile that purity was not less signal, it will readily be 
 understood — though no positive law either did or could 
 compel the practice — why the public disclosure of secret 
 sins was so strongly urged; and why many voluntarily 
 submitted to the humiliation. — From what are called the 
 penitential canons— which, at this time, began to be formed 
 — we learn that, to every sin was annexed some penal act, 
 of more or less duration , and of more or less severity, 
 without the discharge of which, it was believed, in the 
 ordinary course of man's life, there was not a complete 
 remission before God. But, before this penance could be 
 enjoined, it is plain, that the sin, unless when publicly 
 committed, must have been made known. The enforce- 
 ment, then, of the canons, and the enforcement or duty of 
 confession or exomologesis, public or private, went together. 
 
 * S. Isidore, the learned bishop of Seville in the seventh 
 century, in a work on Etymologies, has the following observations: 
 " Exo?nologesis means in Greek what confession does in Latin; and 
 of this the signification is two- fold. It is used to denote pra ise ; as 
 when Christ said, (Matt. xi. 25 ) / praise t1iec t O Father, (confiteor, 
 Hofioto70UfAM 9 ) Lord of heaven and earth : or when a person de- 
 clares his sins, and receives pardon from him, whose mercies fail 
 not. Hence Exomologesis is derived; and this confession is a decla- 
 ration of what was before hidden. In sinning was pleasure or 
 interest; but when the sinner reflects, that thereby he has deserved 
 hell, he confesses his error. The confession of error precedes 
 amendment : he, therefore, must amend who confesses. Confession 
 comes first : pardon follows. But he excludes himself from pardon, 
 who conscious of sin, confesses it not. Exomologesis, therefore, (in 
 the words of Tertullian) imports the whole discipline of Penary," 
 JEtymolog. L, vi.c, 19. 
 
( 304 ) 
 
 In (he lonir list 6f sins, which the cnnons detail, and to 
 which specific penances were enjoined, some are such as 
 Could have been known only by .confession. The priest, 
 on these occasions*, was directed to weigh all circum*tance9, 
 and to remit some poriion of the penance, as it might seem 
 just. Jn the churches of the East, a Penitentiary was 
 appointed, whose office it was particularly to superintend 
 those \>ho were properly called the public penitents, and 
 to see that all their duties were strictly discharged ; while 
 other ministers, approved by their respective bishops, 
 attended to the more private concerns of sinners, received 
 their confessions, and apportioned the due degree of peni- 
 tential works. But of these, in the fervour of compunction, 
 many voluntarily joined the band of public penitents. At 
 Rome, and in the churches of the West, there was, at this 
 time, no penitentiary ; but the bishop reserved the rite to 
 himself, and superintended the public penauces. Cardinal 
 Bona, Rerum Liturgic. L. I.e. 17. 
 
 Cent. III. 
 
 Si Cyprian, X. C- " God sees into the fieark 
 and breasts of all men, and he will judge not their actions 
 only, but their words and thoughts, viewing the most hidden 
 conceptions of the mind. Hence, though some of these 
 persons be remarked for their faith and the fear of God, 
 and have not been guilty of the crime of sacrificing (to 
 idols), nor of surrendering the holy scriptures ; yet if the 
 thought of doing it have ever entered their mind, this 
 they confess, with grief and without disguise, before the 
 priests of God, unburdening the conscience,* " and 
 
 * Hoc ipsum ttpud sacerdotcs Dei dolcnler ct simpliciter con' 
 jitentcs, Exomologcsim conscientiafaciunt. 
 
( 305 ) 
 
 seeking a salutar}' remedy, however small and pardonable 
 their failing Ynay have been. God, they know, will not 
 be mocked.'* De Lapsis, p. 134. — Having mentioned 
 other such sins, not greatly criminal, he adds: "The 
 fault is less, but the conscience is hot clear. Pardon may 
 more easily be obtained ; still there is guilt : and let not 
 the sinner cease from doing penance, lest, what before was 
 small, be aggravated by neglect. All, my brethren, must 
 confess their faults, while he that has offended enjoys life; 
 while his confession can be received, and while the satis- 
 faction and pardon imparted by the priests are acceptable 
 before God."* Ibid. 
 
 Speaking of the culpable indulgence shewn to some, 
 who had fallen in the time of persecution, he observes : 
 " The miserable men are thus deceived ; and when, by 
 doing sincere penance, by prayer and good works, they 
 might satisfy God, they are seduced into greater danger, 
 and fall lower when they might rise. In the case of smaller 
 failings, it is required, that sinners do penance for a stated 
 time ; that, according to the rule of established discipline, 
 they come to confession (exomolegesis), and that, by the 
 imposition of the hand of the bishop and clergy, they be 
 admitted to communion. But now, in the time of perse- 
 cution, while the church is troubled, these sinners are 
 admitted ; their names are read (at the altar), and, no 
 penance performed — no exomologesis madet — no hand 
 imposed— they are admitted to the Eucharist, though it be 
 written : Whosoever shall eat this bread, or drink the 
 chalice of the Lord unworthily, shall be guilty of the 
 body and blood of the Lord." (1 Cor. xi. 27.) Ep. xvi. 
 
 * Dum admitti confessio ejus potest ; dum satisf actio et remissio 
 .facta per sacerdotes apud Deum grata est* 
 
 t Nondum panitentia acta t nondwn exomologesi facta. 
 
( 306 ) 
 
 p. 37. — In the following letter he makes the same com* 
 plaint, and delivers the same instructions. Ep. xviu 
 p. 39. 
 
 Origetl, G. C- " There is yet a mote severe and 
 arduous pardon of sins by penance, when the sinner washes 
 his couch with his tears, and when he blushes not to dis- 
 close his sin to the priest of the Lord, and seek a remedy.* 
 Thus is fulfilled what the apcrstle says : Is any man sick 
 among you, let him bring in the priests of the church, 
 (James v. 14.*' Homil. ii. in Levit. T. ii. p. 191.— 
 At the last day, u all things will be revealed whatever we 
 shall have committed ; what we have done in private, what 
 in word only, or even in thought : all will be laid open. — 
 But if, while we are alive, we prevent this, and become 
 our own accusers, we shall escape the designs of the 
 accusing devil ; for thus the prophet says : Let us be our 
 own accusers." HomiL iii. in Levit. T. ii. p. 196.— 
 " We have all power to pardon the faults committed 
 against ourselves— but he, on whom Jesus breathed, as he 
 did on the apostles— he forgives, provided God forgive; and 
 retains those, of which the sinner repents not ;+ being his 
 minister, who alone possesses the power of remitting. So 
 the prophets uttered things not their own ; but what it 
 pleased God to communicate." L. i. de Orat. T, i. p. 255, 
 —Having stated how much they suffer whose stomachs 
 are loaded with humours and indigested food, he says : 
 " So they who have sinned, if they hide and retain their 
 sin within their breasts, are grievously tormented : but if 
 the sinner becomes his own accuser, while he does this, he 
 
 * Cum non erubcscit sacerdoti Domini indicare peccatum sunm, 
 ct quarere medicinam. 
 
 t aipwiv it iav a$n e Otc$ } nett *pani ia avtara ruv ajuap- 
 
( 307 ) 
 
 discharges the cause of all his malady. Only let him care* 
 fully consider, to whom he should confess his sin ; what is 
 the character of the physician ; * if he be one who will be 
 weak with the weak, who will weep with the sorrowful, 
 and who understands the discipline of condolence and 
 fellow feeling. So that, when his skill shall be known 
 and his pity felt, you may follow what he shall advise. 
 Should he think your disease to be such, that it should 
 be declared in the assembly of the faithful, whereby others 
 may be edified, and yourself easily reformed— this must be 
 done with much deliberation and the skilful advice of the 
 physician." Homil. ii. in Psal. xxxvii. T. ii. p. 688. — 
 ( « They who are not holy, die in their sins: the holy do 
 penance; they feel their wounds; are sensible of their 
 failings; look for the priest; implore health; and through 
 him seek to be purified." t Homil. x. in Num. T. ii. 
 p. 302. 
 
 Cent. IV. 
 
 JLactantiuS, L. C. Speaking of legal circumci- 
 sion, by which the Christian confession and penance, be 
 says, were prefigured, he observes : " This is the circum- 
 cision of the heart, of which the prophets speak, which 
 God transferred from man's body to his soul. For being 
 willing — such was his eternal mercy — to provide for our life 
 and our salvation, in that circumcision he proposed pen- 
 ance to us ; in order that, if we cleanse our heart, that is, 
 if, confessing our sins, we make satisfaction to God, we 
 
 * Tantummodo circumspice diligentius cut dtbeas confiteri pec- 
 catum tuum. Proba prius medicum, cui debeas causam languoris 
 cxponcre. 
 
 f Requirunt saccrdotcm—puri/icatiwiem per ponti/iccm qvarunt. 
 
( 308 ) 
 
 may obtain pardon. This pardon he, who looks into the 
 secret recesses of the heart, withholds from the refractory, 
 and from those who conceal their crimes."* Institut. lb. 
 iv. p. 206. — " Now as all heretical sects deem themselves 
 particularly Christians, and think theirs is the Catholic 
 church, it should be known, that where is confession and 
 penance, by which the sins, to which weak men are sub- 
 ject, are cancelled, there is the true church." t Ibid. 
 JL. vii. p. 233. 
 
 Easebius of Ccesarea, G. C- u God hates 
 
 not sinners, nor does he permit them to be corrupted by 
 their sins ; but has more care of them, than or those, who 
 are sound ; giving them the law, and pointing to the way 
 of penance, whereby they may be saved. This law or 
 way is that of conversion, repentance, and confession." J 
 Com. in PsaL xxiv. p. 93. Montfaucon Nova Collect io. 
 Paris. 1706. — " The mention of former sins declared in 
 confession is good. M § Ibid. Com. in c. xliii. Isaice,p. 526. 
 
 S. Hilary of Poitiers, L. C- " No one, 
 
 when he has confessed a sin, must afterwards give it place; 
 because such confession imports a purpose of ceasing from 
 it. || — Confession, as the prophet teaches, must be made 
 
 * Si cor nudaverimus, id est, si peccata nostra caitfessi, satis De& 
 fecerimus, veniam consequamur: qua — contumacious tt admissa sua 
 celantibus denegatur. 
 
 t In qua est covfessio, et pcenitentia, qua: peccata et vulnera— 
 salubriter curat. 
 
 J (aztcc-joiccs xcu iZoiMikoynoius* 
 |j Confessio peccatifprofessio est desinendi. 
 
( 309 ) 
 
 with all the heart, and nothing remain behind of the 
 acknowledged sins. What if a sinner, accusing himself of 
 theft, continue to increase his store by unlawful and base 
 gains? He may not, indeed, be a thief; but he will be 
 covetous, and an extortioner." Comm. in PsaL cxxxvii. 
 p. 498. 
 
 $. Basil, G, C. (t Jn the confession of sins, the 
 same method must be observed, as in laying open the 
 infirmities of the body. For as these are not rashly com- 
 municated to every one, but to those only who understand 
 by what method they may be cured ; so the confession of 
 pins must be made to such persons as know how to apply 
 a remedy."* In Qncest. Brev. Reg. 229. T. ii. p. 492. 
 — He afterwards states who those persons are : " Necessa* 
 rily, our sins must be confessed to those, to whom has been 
 committed the dispensation of the mysteries of God. M f 
 Jbid. Reg. 2S8. p. 516. 
 
 Among his canons, which may be considered as the law* 
 of the Eastern church in the time of S. Basil, are many 
 regulations on the subject of penance, among others : 
 *< That women, guilty of adultery, and who had confessed 
 it,J should not be made public, agreeable to what the 
 fathers had appointed." Ep. cxcix. ad Amphiloch. Can. 
 xxxiv. T. Hi. p. 295. 
 
 S. Ephrem of Edessa, G. C. " If any one 
 
 shall make known his thoughts to thee, or make known his 
 
 * >j kfzayopzv<ri$ rcov atjuzpryftaTuv yiVEaQxi QtpEiXEi tni rccv 3i/v<z- 
 
 fjLEVUV @Ef>CC7TEUElV. 
 
 + avayxaiov roi$ ttettktteuijlevois tw oifcovofiiav rcov y^vai^mv m 
 fox k^o(x.o\oya<iQ<xi t« a^aprv^ocTa, 
 
 J EZayofsuMras. 
 
( 310 ) 
 
 errors* — despise him not for what he has committed ; but 
 rather rejoice in the conversion of a brother. For the 
 voluntary declaration of sin to spiritual men, is an indi- 
 cation of amend racnt,-r while silence is a proof of a mind 
 ill-affected. — Wherefore, it becomes a duty humbly to 
 comfort him, who discloses himself, considering thyself, 
 as the apostle says, (Gal. vu 1.) lest thou also be tempted.'* 
 Serm. in Mud,- Attende tibi ipsi, c ix. T. \\.p. 77. Edit. 
 Vossii. — Edit* Oxon. p. 172. 
 
 S. Gregory of Nyssa, G. C- " You, whose 
 
 soul is sick, why do you not run to a physician ? Why 
 do you not discover your malady to him by confession ? + 
 Why do you suffer your disease to increase till it be 
 inflamed, and deeply rooted in you ? Re-enter into your 
 own breasts ; reflect upon your own ways. You have 
 offended God, you have provoked your creator, who is the 
 Lord and judge, not only of this life, but of the life to 
 come. — Enquire into the disease wherewith you are seized ; 
 be sorry ; afllict yourselves, and communicate your afflic- 
 tion to your brethren, that they may be afflicted with you ; 
 that so you may obtain the pardon of your sins. Shew 
 me bitter tears, that I may mingle mine with yours. Im- 
 
 * h t<x layra ihfiTTUfiaTa avaxatoty* 
 
 + to yap Ufamiv htxrivc rtva ra laurn wraia-fiaTa avtipact 
 wtvfxarixotfy anpavTutov Qtx ETTavopQucEuc. In this, as in other 
 points of faith, S Kphrem was instructed by S. James, bishop of 
 Nisibis; who, in his seventh discourse, On Penance, strongly exhorts 
 sinners speedily to confess their crimes; to conceal which, through 
 shame, is final impenitence. He adds, the priest cannot disclose 
 such confession. See Butler's lives of Suints, July l lth.— who refers 
 top, 237 of Antonclli's edition of his works, 
 
 $ tw iarpu & wpocXQwrui b/j.o\oyuv mi htxvuc mc aaQtmav. 
 
( 311 ) 
 
 part your trouble to the priest, as to your father ; * he will 
 be touched with a sense of your misery. — Open to him the 
 secret recesses of your heart; shew this physician your 
 hidden wounds : he will take care of your honour, and 
 your health." t Serm. de Pcenit. p. 175, 176, in append, 
 ad Op* S* Basilii Paris. 1618. — u Whoever secretly 
 steals another man's goods, if he afterwards discovers, by 
 confession, his sin to the priest, "J his heart being changed, 
 he shall cure his wound : but then he must give to the 
 poor, and thereby clearly shew, that he is free from the 
 sin of avarice V 9 Ep> Canon* ad Letoinm, Can* vi. T* ii. 
 p. 954, 
 
 S* Cyril of Jerusalem, G* C. " Put off the 
 
 old man, who is corrupted according to your lusts : put 
 him off by confession,^ that you may put on the new man. 
 — rTIie present time is the time of exomologesis. Confess 
 the things that you have done, in word or in deed, by 
 night or by day. Confess in an acceptable time, || and in 
 the day of salvation." Catech* i. n. ii, v. p» 16, 18. 
 
 * ha@s toy ispsa xoivvvov m$ ftu^swj, a$ war spa. 
 
 t $Eij;ov aura av£pu9pta<rra$ ra KiKpvyi.yi.iva. yvfivoxrov ra rnf 
 4svxm aTroppYira, us Xarpa Tradog $£txvuuv uzKoKuyLyLZvoVy aurog 
 imft&WETai ry$ sua-^nyua-vwig xai r*$ hpaitua^ Though this 
 discourse be found amosg the works of this Saint, yet the soundest 
 Critics ascribe it to Asterius, bishop of Amasea in the Asiatic pro- 
 vince of Pontus, who lived a few years later in the same century. 
 
 + 3i' kfyzyopsvo-Eus ro Tttoy.y.tlwyux. aura ra Upu <pav£pu<ra$. 
 
 § dta ry$ k£oy.Q}tiywzoiq. 
 
 || xaipo; £%oy.o>4ye<TEu$ 6 napuv, £%oy,Qtoyn<rai ra 7[t7rpayydm* 
 lioHQhoywai tv naipu four®. 
 
( 312 ) 
 
 S. Gregory of Nazianzum, G. C. Speak- 
 ing of the penitential works that must be gone through, 
 lest the sinner be surprised by death, he says : " But, 
 perhaps, supplicantly thou wilt pruy the Lord, that he 
 will yet spare the vine, and not cut it down, accused as it 
 is of sterility, but permit thee to manure round it ; that is, 
 to employ tears, arid groans, and prayers, and watch ings, 
 $nd the maceration of soul and body, and infine that 
 correction which consists in Ihe confession* of sin, and 
 the lowly humiliation of life." Orat, xl. T. 1. p. 642. 
 — ." Think it not hard to confesst thy sin, reflecting on 
 the baptism of John, in order that, by present shame, thou 
 mayest escape the shame of the next life. J Thus will it 
 be made manifest, that thou really hatcst sin, having 
 deemed it deserving of contumely, and having triumphed 
 over it." Ibid, ju 657. 
 
 S. Ambrose, L. C. " If thou wouldst be made 
 just, acknowledge thy fault ; for the modest confession of 
 sins§ looses the bonds of crimes.'' De Pcenit. L. ii. c. 
 vi. T. iv. p. 407. — " There are some who ask for penance, 
 that they may at once be restored to communion. These 
 do not so much desire to be loosed, as to bind the priest ; 
 for they do not unburden their own conscience, || but they 
 burden his, who is commanded not to give holy things to 
 dogs ; that is, not easily to admit impure souls to the holy 
 communion." Ibid. c. ix. p. 412. 
 
 * 3i' E%ayop£uff£u$. 
 
 + ikxyopwaai. — efcyopEUo-ie, Indicatio rei arcana: Item con- 
 fessio, decluratio ejus quod in uientc habemus. — Scapula: Lexicon. 
 
 J ha tw ehei&ev dicrxww tjj kvrapQa Qvyvf. 
 
 § Verecunda confessio peccatorum. 
 
 || Suam comcicntiam non exuunt. 
 
( 313 ) 
 
 When the emperor Theodosius, excluded from the 
 church during eight months, on account of the massacre 
 committed by his order at Thessalonica, presented himself 
 before S. Ambrose, and begged to be absolved : " what 
 penance," said the Saint, " have you done for so great a 
 crime?" — u It belongs to you," humbly replied Theodo- 
 sius, cc to inform me what I ought to do, and to prescribe 
 the remedy : it is my duty to submit." * He then directed 
 him to do public penance. Theodoret Hist. EccL L. v. 
 c. 18. p. 217. 
 
 Paulinus, the secretary of S. Ambrose, relates in the 
 history of his life ; rt That as often as any one, in doing 
 penance, confessed his faults to him } t he wept so as to 
 draw tears from the sinner. He seemed to take part in 
 every act of sorrow. But as to the Occasions or causes of 
 the crimes, which they confessed, these he revealed to no 
 one but to God, with whom he interceded ; leaving this 
 good example to his successors in the priesthood, that they 
 should be intercessors with God, not accusers before men." 
 In Vita. Ambrosiin* 39. p. 10. in fine T. ii. Op. erurn. 
 Ed. Paris. 1686. 
 
 S. Pacianus, L. (7. He writes to Sympronia- 
 nus, a Novatian : " May it please God, that none of the 
 faithful ever stand in need of penance ; that no man after 
 baptism ever fall into the precipice of sin ; that so the 
 ministers of Christ may never be obliged to preach, and 
 apply long and tedious remedies, for fear of patronising 
 the liberty of sinning by flattering sinners with their 
 remedies." Ep. 1. ad Sgmpron. Bibl. PP. Max. T. iv. 
 p. 306. — " But you object, that I forgive sin, whereas 
 this can be done alone in baptism. — To myself 1 take not 
 
 * CQV EpyOV, TO KOU ?£i|tfi Hat KEpOKTai TO. (fHXpfxaKOt^ KCU Tv* 
 
 fuaiotTa 8spoi7r£v<rcct. epov 3e to fct-atr&ai icx, TTpocrfps^o^va,. 
 
 t IVi lapsus suos confessus esset. 
 X 
 
( 314 ) 
 
 this power: it belongs alone to God, who in baptism 
 pardons sit», and rejects not the tears of penitents. And 
 what I do, I do not by ray own right, but by that of the 
 Lord.* We are God's coadjutors, says the apostle ; it is 
 his building, 1 have planted, Apollos watered ; but God 
 gave the increase: so then neither he that planteth is any 
 thing, nor he that watereth ; but God that giveth the 
 increase, (1 Cor. iii. 6, 7, 9.) Therefore, whether we 
 baptise, or cause sinners to do penance, or we pardon their 
 sins, we do it by the power of Christ. I leave it to you to 
 consider, what the power of Christ is, and whether he can 
 pardon, or has pardoned, sins." t Ibid. Ep. iii. p. 310. — 
 u I address myself to you, who, having committed crimes, 
 refuse to do penance ; you, who are so timid, after you 
 have been so impudent; you, who are ashamed to confess, 
 after you have sinned without shame. — The apostle says 
 to the priest : Impose not hands lightly on any one; 
 neither be partakers of other merts sins, (1 Tim. v. 22.) 
 What then wilt thou do, who deceivest the minister ? 
 Who either leavest him in ignorance, or confoundest his 
 judgment by half communications ? J — I entreat you, 
 brethren, by that Lord whom no concealments can de» 
 ceive, to cease from disguising a wounded conscience^ 
 A diseased man, if possessed of sense, hides not his wounds, 
 however secret they may be, though the knife or fire 
 should be applied, — And shall a sinner be afraid to pur- 
 chase, by present shame, || eternal life ? Shall he dread to 
 
 * Quod ego facio, id non meojure,sed Domini. 
 
 f Christo id authore tractamus. Tibi ridenium est, an Christus 
 hoc possit; an Christus hocfecerit. 
 
 % Jut ignorantem fallis, aid non ad plenum scicntem proband* 
 difficultate confundis ? 
 
 § Desinirc vutneratam tegere coiucientiam, 
 
 I! Prccscnli pudore. 
 
( 315 ) 
 
 discover his sins to God, which are ill hidden from him, 
 and at the time he holds out assistance to him ?" Parcen* 
 ad Pcenit. Ibid. p. 316. 
 
 Suppression of the Penitentiary*. 
 
 Towards the close of this fourth century , an event took 
 place at Constantinople, on which a stress has been laid* 
 which, surely, it merits not. Nectar ius was then bishop 
 of that see, who, in 381, succeeded to S. Gregory of 
 Nazianzum, and who was followed, in 397, by S. John 
 Chrysostom. The event, to which I allude, was the 
 suppression of the office of Penitentiary, which has been 
 mentioned, (p. 304); the history of which suppression is 
 thus introduced by the historian Sozomenus.* " As to 
 avoid all sin, is more than human nature can do; and 
 God has commanded pardon to be granted to those that 
 repent, though they have often sinned : and as, in begging 
 pardon, it is necessary that sin should be confessedt — it, 
 from the beginning, deservedly seemed to the priests a 
 heavy burthen, that sinners should proclaim their sins, as 
 in a theatre, in the presence of all the multitude. For this 
 reason, they chose a priest, most remarkable for integrity, 
 silence, and prudent conduct, to whom sinners went and 
 
 * This Greek historian, as also his contemporary Socrates, 
 lived in the following century; whose joint works form a continua- 
 tion of events from the period, where Eusebius closes, to their own 
 times, the middle of the fifth century. 
 
 t fv tw TrapxiTsurdai euvofAoXoyeiv tw vpapTictv %cim t 
 x2l 
 
 
( 316 ) 
 
 confessed their sins. He, according to each, one's sin,* 
 having pointed out what should be done, or what under- 
 gone by way of punishment, absolved them, leaving then! 
 to accomplish their penance." He then states — observing 
 first, that the Novatians regardless of penance, had here 
 no concern — what was practised in the Western churches, 
 and particularly in that of Rome^ of which he describes the 
 order and acts of the public penances, " This form," he 
 adds, u the bishops of Rome, from ancient times, down to 
 our own days, observe; whereas, in Constantinople, a 
 priest was appointed over the penitents." 
 
 Such was the state of things, says the historian, when 
 a certain noble lady, having confessed her sins to the 
 penitentiary, was directed by him to fast and to supplicate 
 pardon frdm God : but while she remained in the church, 
 intent, as it seemed, on these holy exercises, a criminal 
 connexion, after some time, Was formed betwixt her and 
 one of the deacons. This crime also she confessed : bu(, 
 When the report of it reached the ears of the people, the 
 public indignation was strongly expressed against the 
 deacon and against the whole ecclesiastical order, as 
 thereby, they said, the whole church was disgraced. — 
 Nectarius was at a loss what to do ; when he was advised, 
 having deposed the deacon, to suppress the office of Peni- 
 tentiary, " and to leave each one to approach the holy 
 mysteries, as his conscience and his resolution might in- 
 cline him." By no other means, it seemed, the public 
 disgrace could be cancelled. The office, therefore, was 
 suppressed ; and the example of Constantinople, adds the 
 historian, was followed by almost all other bishops. He 
 goes on to observe : " The regulation, from this time, 
 remained unaltered ; and now, I think lax and dissolute 
 manners began to take place of antiquity with its con- 
 
 * vpos rnv IfcajTH apcioTiM* 
 
( 317 ) 
 
 comitant gravity and studious care. For then, as it seems 
 to me, on account of the shame that attended the public 
 disclosure of crimes, and the severity of those who were 
 appointed judges, the guilt of those crimes was less 
 frequent." Hist, Eccles. L. vii. c. xvi. p. 299. 
 
 On the same event, the historian Socrates, who relates 
 it in the same manner, observes : " I said to the priest 
 Eudaemon (who had advised Nectarius to suppress the 
 Penitentiary) : God knows, whether your advice has been 
 advantageous to the church. For I see that now, men 
 will no longer rebuke one another for their crimes, 
 and therefore will neglect the command of the apostle, 
 which says : Have no fellowship with the fruitless works 
 of darkness; but rather reprove them. Ephes. vii." 
 Hist Eccles. L. v. c. xix. p. 288. 
 
 On this suppression of the public Penitentiary at Con- 
 stantinople by Nectarius, I said, an undue stress had been 
 laid ; for from it men have argued, that the whole practice 
 of confession was then annulled in the churches of the 
 East, and also of the West; and therefore that, in its 
 origin, it could be nothing more than an ecclesiastical 
 institution, subject to the controul of the bishops. What 
 was suppressed, the historian has distinctly related : but 
 that, besides the public disclosure of sins, private or 
 auricular confession was practised, has appeared from the 
 Greek fathers, whose authorities have been given ; which 
 practice, notwithstanding the suppression in question, 
 continued, without any change that is recorded, at Con- 
 stantinople and in the churches of the East. Indeed, the 
 historian, writing after the event, seems to lay it down as 
 a principle, that " in begging pardon, it is necessary, 
 that sin should be confessed." * And what he adds about 
 
 x3 
 
( 318 ) 
 
 each one being left to himself <c to approach the holy 
 mysteries," could refer only to the controul of the peni- 
 tentiary and public confession, which Nectarius had sup- 
 pressed. The observation of Socrates, that, after that 
 event, " men would no longer rebuke one another for their 
 crimes," manifestly regarded the same public disclosure. 
 
 But whatever be thought of this incident, which had 
 only a partial effect, it is known, even on the state of 
 public penances, in the East, and none on private con- 
 fession — in what could it have affected Rome and the 
 Western churches? Having stated what, in these 
 churches, was the practice : €i This form," the historian 
 says, " the bishops of Rome, from ancient times, down to 
 our own days, observe."* Then nothing was here 
 changed : the whole system of penitential discipline re- 
 mained, as it had been established. — Was I not then 
 authorised to say, that a stress had been laid on this event 
 which it did not merit ? 
 
 I will, however, add, on this point, the observations of 
 the learned Henry Valois.t — Having premised, that the 
 event, as related by the historians, has been variously 
 explained, he proceeds to say, that three points in it 
 should be noticed : first, in regard to the penitentiary, 
 why, and when, he was instituted : second, what was the 
 confession made by the woman, private or public; ami 
 what was the penance enjoined her, public also or pri- 
 vate: third, what office it was that Nectarius abrogated. 
 
 First: The penitentiary, he says, was appointed, in 
 the third century, about the time of the Decian persecution 
 
 f He died at Paris in 1676', having edited various works ; 
 particularly the Greek ecclesiastical historians, whom he translated 
 into Latin, and enriched with valuable Notes. 
 
( 319 ) 
 
 and tbo Novatian schism, when the number of those who 
 fell from the faith was great, and their return to the church 
 was, however, frequent. His office, therefore, was to 
 attend principally to these sinners ; to take care, that they 
 were not readmitted till after due probation and due 
 penance ; and thus to ease the bishop in the discharge of 
 his duties. Other sinners fell under the same cognizance. 
 The penitentiary, therefore, was a censor morum ; to whom 
 belonged the inspection of general conduct, but particu- 
 larly that of the public penitents, — Second : To this 
 minister, the woman, in question, first made the general 
 confession of her sins, and, afterwards, the particular con- 
 fession of the crime of fornication with the deacon, both 
 which confessions, made at different times, he maintains, 
 were private. Private, also, he says, was the penance 
 enjoined her, on both occasions, to perform. But the 
 crime of the deacon transpired ; the indignation of the 
 people was excited ; and the bishop was advised to ex- 
 ercise his authority, as some imprudence of the peniten- 
 tiary, he thinks, had helped to make the crime public. — 
 Third: Nectarius, on this deposed the minister : but this 
 deposition or removal, he insists, was a temporary act, not 
 a regulation meant to be permanent, which should affect 
 the office itself, much less the practice of private and public 
 confession, and of public and private penances. All 
 these, he says, continued in full vigour as they were before. 
 " The bishop enacted no fixed canon ; but merely, to 
 satisfy the public cry, removed the penitentiary from his 
 office." He allows, however, after the positive declara- 
 tion of the historians, that, from this time, in the East, 
 •' no one was compelled publicly to confess his crimes, 
 nor to undergo public penance ; but was permitted to 
 confess his sins, before communion, to a priest as his own 
 
 x4 
 
( 320 ) 
 
 judgment might direct him." * Annot. in c. xix. L* v. 
 Socrat, and in c. xvi. X. vii. Sozomen. 
 
 S. John Chrysostom, G. C- The event, of 
 which I have spoken, was recent, when this great man 
 succeeded to Nectarius in the see of Constantinople : but, 
 in looking over the sermons which he preached, or what 
 he wrote, cither in letters or otherwise, during the nine 
 years he held the see — the three last of which were passed in 
 exile — I find little on the subject of penance, or on that of 
 private confession, t The reader, therefore, will look back 
 to the signal passage (p. 288), on the power of the keys, 
 or the power of binding and loosing, so fully stated by 
 him, in a work written during his residence at Antioch, or 
 in its neighbourhood. Here in retirement, and afterwards 
 in the active service of the church of Antioch, were com- 
 posed most of the voluminous works ascribed to him. He 
 thus speaks also in a passage prior to that to which I have 
 referred the reader. — " Wherefore, it is very necessary, that 
 Christians, who are oppressed by crimes, should persuade 
 themselves of the necessity of submitting to the care of the 
 
 * Some writers have maintained— I knovy not if with accurate 
 truth— that the Greeks, at this time, distinguished the ordinary 
 priests, who received secret confessions, from the penitentiary ; by 
 calling the first the ministers of exomologesis (i&^oxoyurewj), and 
 the second the minister of penance (7rp£<r(3t/T£po$ im fXETavoiag) ; 
 the first being of divine (e| apxvs), the second of ecclesiastical 
 institution, iwavcre, says the historian Sozomenus, tov km /ke- 
 lavoiui 7rps<r&uT£f>0V) he suspended or abrogated the penitentiary. 
 
 t This observation seems not quite accurate : for his Homilies 
 on Genesis, from which I shall quote passages, are thought by Sir 
 H. Savil and Du Pin to have jbeen preached at Constantinople j 
 and therefore after the suppression of the Penitentiary. 
 
( 321 ) 
 
 priesthood.* — I could, indeed, mention many, who hava 
 been driven into desperate ways, merely because such 
 punishment was exacted from them as the nature of their 
 crimes demanded. This punishment should not be in- 
 considerately exacted ; but the conscience of the sinner be 
 carefully examined,-!- lest, while a cure is intended, the 
 wound be made worse." De Sacerd. L. ii. c. v. T. iv. 
 p, 17. — <c If, on the cross, Christ so honoured the thief, 
 much more, by his natural benevolence, will he honour us, 
 if we be willing to make the confession of our sins. Then, 
 that we may partake of that benevolence, let us not be 
 ashamed to confess our sins ; + for great is the strength and 
 power of confession. — The thief became his own accuser, 
 and declared the secrets of his heart. " HonriL de Cruce 
 et Lalron. T. v. p. 444. — " Let us imitate the Samaritan 
 woman, and not be ashamed to declare our sins. For he 
 that is ashamed to reveal them to a man, and is not 
 ashamed to commit them in the sight of God, nor willing 
 to confess them, and to do penance ;§ he, at the last day, 
 6hall be publicly exposed not before one or two, but be- 
 fore the whole world." Orat. de Samarit. T. vi. p. 422. — 
 " Have you been guilty of some crime ; or has the thought 
 of doing it occupied your mind? You may conceal it 
 from man, but not from God. Yet this you disregard, 
 and the eyes of men alarm you.— I exhort you, though 
 there be no witness, that you severally enter into your 
 consciences; appoint reason your judge ; and declare your 
 
 * lixurov; vffEpEXEU reus Trafa tcov iepsav Ge^xtteiccis^ 
 
 + hi tyi$ ruv afxtxpravovTuv ffToxa&aQai 7rpoai^ECTEug. 
 
 J kiio(M^oyEia-9ai ia laurav a^a^r^arx fw inxwyjuw^x. 
 
 § o yxg E7rai<rxuvo(AEvc$ dv9pu7ra x7roKXhv^ai to, ccfictfTYi/jt.txTCC, 
 fjufioe $ehuv Qpohoywai xai (Aziavor\<rxi t 
 
( 322 ) 
 
 sins,* unless you prefer that at the last day they be pub- 
 licly proclaimed. Let the medicine of penance be applied, 
 and the wounds be healed." Homil. xxxiii. in loan* 
 T* viii. j3. 214, 215. — " Christ bestowed on us the medi- 
 cine of penance, by which all our sins may be cancelled 
 and extirpated. — Then what is this medicine, and how is 
 it formed ? By condemning our own sins, and by con- 
 fession. + It is written : I have not hidden mine iniquity : 
 I said, I will confess my transgressions unto the Lord, 
 end thou forgavest the iniquity of my heart : (Psal. xxxi. 
 5.) — Again: Declare thine iniquities, that thou may est 
 be justified; (Isai. xliii. 26.) — And again : The just man 
 is his fir st accuser: Prov. xviii. 17." Homil. ix. in Ep. 
 ad. Hebr. T. xi. p. 793.— « This time of fasting is helpful 
 to us : let us all hasten to the confession of our sins, J and, 
 abstaining from all wickedness, practice virtue." Homil. 
 ix. in Gen. T. ii. p. 78. — " Sin is the cause of great 
 shame: if we allow this— we ought to hasten to confession 
 and to satisfaction. § For the Lord, when we have sinned, 
 requires only, that we confess our failings, and return no 
 more to them." Ibid. Homil. x. p. 81. — " At this time, 
 we must fast and pray more fervently, and make a full an$l 
 exact confession of our sins. j| For the enemy knows, that 
 we can now treat of those things which belong to our salva- 
 tion, and obtain much by confessing our sins, and shewing 
 
 * «j fjLE?ov ayEiv t« 7rE7rtot/.(jtfXr}fjLtva* 
 "T a7ro xajayvnvzus rav quceiuv afiapTn{JUxrav } xai axo f|oyo« 
 
 ftW£U$. 
 
 \ ini t»v e^ofio^oyna-tv row 'jtzttX^iaeM^evuv. 
 
 $ npos i^ofxoXoywiv kTrtiyzvQai xai wpog kvyvuiMtruimv* 
 
 II ttoMjiv xai axpifa t»v EZofAotoywiv t«v anapTnfMtruv. 
 
( 323 ) 
 
 our wounds to the physician."* Ibid. HomiL xxx. p. 
 328, 336.— " The fornicator, or adulterer, or who has 
 been guilty of any such crime, though he may be concealed 
 from all, yet never lives in peace. — But would such a one, 
 as becomes him, use the aid of his conscience, and hasten 
 to confess his crimes, and disclose his ulcer to the phy- 
 sician, who may heal, and not reproach, and receive 
 ^remedies from him : would he speak to him alone, without 
 the privity of any one, and with care lay all before him,t 
 easily will he amend his failings. The confession of sins 
 is the abolition of crimes.' ' Ibid. HomiL xx. p. 194.— 
 M We have it in our power, to obtain forgiveness and the 
 remission of our faults. You shall hear in what manner. 
 Enter the church — grieve for your sins ; confess your 
 crimes ; J give alms ; pray fervently — weep over your 
 offences. These are the remedies of sin. M HomiL vi. 
 Z*. xii. p. 355. Edit. Paris, 1735. 
 
 It must be admitted that, in many incidental passages 
 in the works of this Saint, it is affirmed by him, that it is 
 nowise necessary, that confession of our sins be made to 
 men, but to God alone, who knows the secrets of the 
 heart. Thus he says: u If thou art ashamed to declare 
 thy sins to any one, daily repeat them in thy mind : I tell 
 
 * tot. h/xapTnpEva E%ayopsvQVTe$ } kcu ra Tpav^ara ra larpu 
 T km tuv eZonohoyt&iv rm neTrpayjAEvav iTretx^vat^ xat rep larpa 
 
 9a£aU TO iTMOq T0 Bepa7TSV0VTl, KOU (W OVEl^OVTty KM TO. ITap £XEIV& 
 
 ipap/MXHa dsZccaQai, xat fxcvcg aura ^taXex^at fxyfevos £iforo$ y xat 
 gravra eiwsiv (xera axpi@eia$, 
 
 J av ofAohoycoirtv ra ypaprvifXEva. — This, with ten other Homilies, 
 was published, for the first time, by Montfaucon ; who adds, that 
 they were certainly preached by S. Chrysostom at Constantinople, 
 and in the years 398, and 399- 
 
( m ) 
 
 thee not to confess them to thy equal, who may reproach 
 thee : tell them to God, whom it concerns." Homil. ii. 
 in Psal. 1. T. iii. p. 871. — " Have no witnesses of your 
 faults : within your conscience reform your failings, in the 
 presence of God alone who sees all things. " Homil. viii. 
 Ibid. T. i. p. 622.—" I lead thee not before the public 
 {heatre of tby brethren : I force thee not to discover thy 
 sins to men." Homil. v. de Incomprehen. Natura Dei. 
 T. i. p. 340. — " I tell thee not to appear in public, nor 
 to accuse thyself before others. Repeat thy sins before 
 God : declare them with prayer ; if not with the tongue, 
 at least in the recollection of thy conscience, in the pre- 
 sence of him, who is the true judge," Homil. xxxi. in 
 Ep. ad. Hebr. T. xi. p. 963. 
 
 These words are very positive ; and were it not for the 
 doctrine which, on other occasions, was delivered by him, 
 and the conviction, that a prelate, so universally admired 
 in all the churches, could not, on a point of general belief 
 and practice, have thought differently from his contem- 
 poraries and predecessors— certainly, it might be fairly 
 inferred, that S. John Chrysostom differed from the Basils 
 and Cyrils of the East, and the Ambroses and Innocents 
 of the Western world. This could not be. Let it, there- 
 fore, be presumed, that, in the passages now cited, he 
 alluded cither to the public disclosure of private sins, 
 which was, sometimes, perhaps imprudently, pressed, and 
 to which, for valid reasons, he might be adverse; or that 
 he must be understood to have spoken of such light 
 offences, as the just man often commits, and for the re- 
 mission of which no confession was required. Both cases 
 seem to be implied. On the latter he gives this excellent 
 advice: " You have a tablet on which you set down your 
 daily expences : be your conscience also a tablet, on 
 which mark your daily sins. When you retire to rest, 
 and when no one intrudes, open this tablet, before sleep 
 comes on, and call to mind your sins ; all that you have 
 
( 325 ) 
 
 done amiss, in thought, word, or deed. So says the pro* 
 phet : Stand in awe, and sin not : be sorry on your beds 
 for the designs which you haze in your hearts, (Psal. iv.) 
 In the day time you have been employed ; its thousand cares 
 have engaged your thoughts. Now when these have 
 subsided, and all is tranquil, thus address your heart : 
 The day is passed : What good have I done ? What 
 6vil have I done ? — If good ; give thanks to God : if evil ; 
 do it no more. But recollecting your sins, weef) : and 
 lying on your couch, you may efface ther*. Heaven will 
 be propitious; and thus calling yourself to account, and 
 acknowledging your failings, compose yourself to rest. 
 In this practice what is there arduous or troublesome? 
 Call in the thought of hell ; a thought now void of pain. 
 Pass a severe judgment on yourself: make that confession 
 now, that may rouse you to a more active enquiry into 
 your failings hereafter." HomiU ii. in Psal. 1. T. ill. 
 # 872, 873. 
 
 S. Innocent I.* L* C- Jn his canonical epistle 
 to Decentius, before quoted, on the subject of penance, he 
 thus speaks : " As to penitents, whether they are doing 
 penance for great or for smaller faults, if no sickness in- 
 tervene, they must be absolved on the thursday before 
 Easter, according to the practice of Rome. But in esti- 
 mating the grievousness of sins, it is the duty of the priest 
 to judge* attending to the confession of the penitent, t and 
 the signs of his repentance, and then to order him to be 
 loosed, when he shall see due satisfaction made. But if 
 
 * To this pope S. John ChrysOstom wrote from his place of 
 banishment, begging, that he would " reverse what had been done 
 against him; and allow him to enjoy his communion" Fp. J. ad 
 Innocent. T. iv.p. 597 ', 598. 
 
 f De pondere cestimando delictorwn, saccrdotis est judicare, nt 
 cittendat ad conftssionem panitaitis, 
 
( 326 ) 
 
 there be danger of deatb, lie must be absolved before 
 Easter, lest be die without communion. " Can* vii. Cone* 
 Gen. T. ii. p. 1247. — This epistle was written in 4 16, not 
 many years after the suppression, as has been related, of the 
 Penitentiary at Constantinople. 
 
 S. Jerom, L. C. "If the serpent, the devil, 
 secretly bite a man, and thus infect him with the poison 
 of sin, and this man shall remain silent, and not do pen- 
 ance, nor be willing to make known his wound to his 
 brother and master ; * the master, who has a tongue that 
 can heal, will not be able easily to be of service to him. 
 For if the ailing man be ashamed to open his case to the 
 physician, no cure can be expected." Comment, in c. x« 
 Ecclesiast. T. i. p. 1621.—" We read in the book of 
 Leviticus concerning the lepers, where they are com- 
 manded to shi w themselves to the priests ; and if they be 
 still infected, then they be pronounced to be unclean : not 
 that the priests make them so, but that they have cogni- 
 zance of the disorder, and form their judgment. In like 
 manner with us, the bishop or priest binds or looses ; not 
 them, who are merely innocent or guilty ; but having heard, 
 as his duty requires, the various qualities of sins,+ he un- 
 derstands, who should be bound, and who loosed." Com- 
 ment, in c. xvi. Matt. T. iii. jp. 662* 
 
 Cent. V. 
 
 S* Augustill, L. C. u When the sinner shall 
 have passed a severe, but medicinal, judgment on himself, 
 
 * Nee vulnus suitm fratri et magistro confUcri. 
 f Pro officio suo cum peccatorum audicrit varietatcs, 
 
( 327 ) 
 
 let bim come to the priests,* by whom the keys are 
 ministered. Beginning now to be an obedient son, by 
 observing the commands of his mother, he may receive 
 from the ministers of the sacraments the due measure of 
 satisfaction; t so that offering up, with devotion and sup- 
 plication, the sacrifice of a contrite heart, he will not only 
 promote his own salvation, but benefit others by his ex- 
 ample. Should his crime be of that nature, as to cause 
 scandal to others, as well as to be grievous to himself, and 
 the minister judge it to be expedient for the good of the 
 church, that he should do penance in (he presence of 
 many, or of the whole assembly, let him not refuse ; let 
 him not resist, and thus, through shame, aggravate a dis- 
 temper already mortal." Homil. 1. T. x. p. 178. — " Ye 
 that have been guilty of this sin (adultery) — do such 
 penance, as is done in the church, that the church may 
 pray for you. Let no one say : I do it secretly ; I do it 
 before God: he knows my heart, and will pardon me. 
 Was it then said without reason, what you shall loose upon 
 earth, shall be loosed in heaven f Were the keys then 
 given to the church for no purpose ? % — Job said ; If I 
 have blushed % to confess my sins (xxxi. S3.): but you 
 blush to bend your knees. Emperors and Senators have 
 not blushed to do it. Therefore was it the will of heaven, 
 that Theodosius should publicly do penance before the 
 people, chiefly because his crime could not be kept secret ; 
 and shall a senator be ashamed to imitate his example ? 
 Not a senator only; but a plebeian, or a tradesman? 
 
 * Veniat ad antistites. 
 
 t A prcepositis sacramentorum accipiat satisfactionis suae ?nodum. 
 
 % Ergo sine causa sunt claves data ecclesice Dei T 
 
 § This is not the present reading of our versions ; but was 
 that of the Itala, or the oue that S, Augustin used. 
 
( 328 ) 
 
 What pride is this!" Homil. xlix. Ibid. p. 202.-* 
 "Someone may say; Good priest; you can give us no 
 security, you tell us, that he will be saved, who, having 
 been impenitent while he was in health, was reconciled at 
 death. Instruct us, how we should live after penance. I 
 tell you; abstain from all crimes. And I add: not only, 
 after having done penance, should a man keep himself from 
 crimes ; but likewise before, whilst he is in health ; because 
 he knows not, when death approaches, that he shall be 
 admitted to penance, and be able to confess his sins 
 to God and the priest.* Therefore I said, that you 
 should live well before penance, and better after it. — 
 Would you then remove all doubt, and escape all un- 
 certainty? Do penance while you enjoy health. For if 
 you do this sincerely, and your last day find you so doing ; 
 run to be reconciled, and you will be secure. t And why 
 so ? Because, at the time you could have sinned, you did 
 penance. But if, when you can sin no longer, then you 
 wish to do penance ; sins, it is plain, have left you, not 
 you them. " HomiL xli. Ibid. p. 194. — " Dear brethren, 
 we are admonished throughout the scriptures, humbly to 
 confess our sins, not only to God, but to holy men, fearing 
 God. J Thus the Holy Spirit exhorts us by the apostle 
 James: Confess your sins one to another; and pray one 
 for another j that you may be saved, (v. 16.)— As we are 
 never free from the wounds of sins; so should the 
 Temedies of confession be never wanting. God does not 
 demand from us the confession of our sins, because he 
 does not know them; but the devil, that he may accuse 
 ns before the tribunal of our judge, urges us rather ta 
 
 * Ac Deo, et sacerdoti peccata sua confiteri poterit. 
 
 f Curre ut reconcilieris ; si sic agis, securus «. 
 
 J Nan solum Deo, sed etiam sunctis, et Dcum timentibus confiteri. 
 
( 329 ) 
 
 defend than to acknowledge our faults. While God, who 
 is good and merciful, desires that we confess our sins in 
 this life, that we may not be confounded for them here- 
 after." Homil. xii. Ibid. p. 161. —Sing to God a new 
 canticle. — This song is a confession, the confession of your 
 sins and of the power of God. Confess your iniquity ; con- 
 fess the grace of God. Accuse thyself; glorify him : 
 reprehend thyself; praise him, that, when he comes, he 
 may find thee thy own punish er, and be a saviour to thee. 
 For why do you fear to confess, you who find this the 
 practice in all nations ? Let all people, he says, confess 
 to thee. Psal. lxvi. Why do you fear to confess, and in 
 your confession to sing a new song with all the earth ? In 
 all the earth, in Catholic peace, do you fear to confess to 
 God, lest he condemn you when you have done it? If 
 not having confessed you lie concealed, not having done 
 it you shall be condemned. You fear to confess, who 
 cannot be concealed, if you confess not: you shall be 
 condemned for silence, who might be freed by confession/* 
 Then marking the difference between the confession which 
 the sinner makes to God, and that which is forced by 
 torture from a criminal, he adds : " Let us then rejoice in 
 confession. And why ? Because he is good, to whom 
 we confess. He demands it from us, that he may free the 
 humble man : to punish the proud, he condemns him that 
 confesses not. Be sorrowful, therefore, before confession : 
 after it, be glad ; for now thou shalt be healed. Thy con- , 
 science had collected matter ; the impostume had swelled ; 
 it pained thee; it allowed thee no rest. The physician 
 applies the fomentation of advice; he has recourse, when 
 the evil requires it, to the knife. Do thou embrace the 
 hand : confess ; and in this confession may all that is foul 
 be cleared away. Now rejoice, and be glad: what re»j 
 mains will with ease be cured- " EnarraU in Psal. lxvi. 
 T. viii. p. 281. 
 
 y 
 
( 330 ) 
 
 S. Leo, L. C* Writing to the bishops of Cam- 
 pania, who had introduced some practices, not authorised 
 by apostolical tradition, he ordains as follows: " Having 
 lately understood, that some of you, by an unlawful 
 usurpation, have adopted a practice, which tradition does 
 not allow, I am determined by all means to suppress it. 
 I speak of penance, when applied for by the faithful. 
 There shall be no declaration of all kinds of sins, given in 
 writing, and publicly read: for it is enough, that the 
 guilt of conscience be made known to the priests alone by 
 a private confession.* That confidence, indeed, may be 
 thought deserving of praise, which, on account of the fear 
 of God, hesitates not lo blush before men ; but there are 
 sins, the public disclosure of which must excite fear: 
 therefore, let this improper practice be put an end to, lest 
 many be kept from the remedies of penance, being 
 ashamed, or dreading, to make known to their enemies 
 such actions, as may expose them to legal punishment. 
 That confession suffices, which is first made to God, and 
 then to the minister, t who will offer up prayers for the 
 sins of penitents. And then will more be induced to apply 
 to this remedy, when the secrets of the confessing sinner 
 shall not be divulged in the hearing of the people." Ep. 
 exxxvi. al. Ixxx. ad Episc. Camp an ice* p. 719. — " It is 
 extremely useful and necessary, that the guilt of sins be 
 remitted by the supplication of the priest + before the Inst 
 hour comes. But neither satisfaction nor reconciliation 
 must be refused to those, who, in cases of great urgency, 
 implore their aid ; because it is not for us to set bounds 
 
 * Cum reatus conscicntiarum svfficiat soils sacerdotibus indkari 
 confess io we sccreta. 
 
 t Qucc primum Deo qffertur t tum ctiam saccrdoti. 
 
 * Ut pcCCQ ovum realm sactrdotali supplicatione sohatur. 
 
( 331 ) 
 
 to the mercies of God, before whom a true conversion suffers 
 no delay of pardon,— Therefore, in dispensing the gifts 
 of God, we must not be difficult, nor disregard the tears of 
 those who accuse themselves,* as we believe, that the 
 sentiment of repentance is inspired by God. — Let every 
 Christian judge his own conscience, and not defer his 
 conversion from day to day, and put it off to the uncer- 
 tainty of a few hours ; and thus, while by a fuller satis- 
 faction he might obtain forgiveness, chuse rather that 
 anxious moment, when there may not be time for the con- 
 fession of the penitent, nor the reconciliation of the priest." t 
 Ep. Ixxxiii. al. xci. p. 605, 606. 
 
 S. Prosper, L. C. e< The confession of sin + is 
 profitable, if amendment follow. For where is the use of 
 shewing the wound, § if medicine be not applied ?" In 
 Sent, ex Aug. p. 557, — (l The confession of the penitent 
 is very efficacious before the mercy of God ; thus render- 
 ing him propitious by confessing, whom he does not blind 
 by denying, his sin."|| Ibid. p m 577. 
 
 S. JYilus, G. C. " So, (like God) do thou, O 
 priest, not despise, but rather embrace and cherish the 
 contrite and humbled heart; not demanding from the 
 sinner only the fruits of good actions, but receiving the 
 words of compunction for his sins, and the humble con- 
 fession of his bad deeds." H JL, iii. Ep. ccxliii. — " The 
 
 * Accusantium se. 
 
 f Vel confessio pcenitentis, vel reeonciliatio sacerdotis. 
 
 X Peccati confessio. § Detegere plagam. 
 
 Quenifacit conjitendo propitium, quern negando nonfacit nescium, 
 
 K eZayopsuovTuv aoi ra xaxoog WTrpayfxevat. 
 Y 2 
 
( 332 ) 
 
 way to Christ is through prayer, and fasting, and teats, 
 and confession, and watching, and other acts of penance." 
 lbi<LEp. 171. 
 
 SalvianuSy L. C* Cf Few men, who are wealthy, 
 though conscious of their crimes, are disposed to redeem 
 them, I do not say, by confession and satisfaction,* but 
 not even, which is most easy, by donations and acts of 
 mercy." Ep. ad Salon, p. 212. 
 
 Council of Trent. 
 
 u From the institution of the Sacrament of Penance* 
 as before explained, the whole church has always under- 
 stood, that the entire confession of sins was also instituted 
 by our Lord ; and that this confession, by divine right, is 
 necessary for all who fall after baptism : because our Lord 
 Jesus Christ, about to ascend into heaven, left the priests 
 his vicars, with the authority of judges, to whom all 
 grievous crimes, into which men may fall, must be re- 
 ferred, in order that they pronounce sentence on them, by 
 the power of the keys, that is, the power of binding and 
 loosing. For it is plain, that, if the cause be unknown, 
 such sentence cannot be pronounced ; nor equity, in the 
 enjoining of punishment, be preserved, if sins generally, 
 and not each one particularly, be declared." Sess. xiv. 
 c. v. p. 113. — " It' any one shall deny, that sacramental 
 confession was instituted, or is necessary, by divine right, 
 to salvation ; or shall say, that the practice of private 
 
 * Exomologm ac satisfactions 
 
( 333 ) 
 
 confession to a priest— "which practice the Catholic church, 
 at all times, observed, and now observes — is foreign from 
 the institution and command of Christ, and is only a 
 human invention ; let him be anathema." Ibid. Can. vi. 
 p. 127. 
 
 Satisfaction. 
 
 Proposition IX* 
 
 Though no creature can make condign 
 satisfaction, either for the guilt of sin, or 
 for the pain eternal due to it— this satis- 
 faction being proper to Christ our Saviour 
 only — yet penitent sinners, as members of 
 Christ, may, in some measure, satisfy by 
 prayer, fasting, alms-deeds, and other 
 works of piety, for the temporal pain, 
 which, in the order of the divine justice, 
 sometimes remains due, after the guilt of sin 
 and pain eternal have been remitted. Such 
 penitential works, notwithstanding, are no 
 otherwise satisfactory, than as joined and 
 applied to that satisfaction, which Jesus 
 made upon the cross, in virtue of which 
 alone all our good ivorks find a grateful 
 acceptance in the sight of God. 
 
 y 3 
 
( 334 ) 
 
 SCRIPTURE. 
 
 Our first parents sinned ; their sin was remitted ; but 
 a grievous train of temporal chastisements remained to be 
 undergone. Gen. iii. — In the desert, the people of Israel 
 sinned, as did Aaron and Moses, and we behold the same 
 order of divine justice pursued. Numb. xiv. xii. xx. — 
 The same may be observed in David: The Lord hath 
 taken away thy sin ; thou shalt not die. But because by 
 this deed thou hast caused the enemies of the Lord to bias- 
 pheme, the child that is born to thee shall surely die* 
 2 Kings xii. 13, 14. — So also when he sinned by number- 
 ing the people. 1 Chron. xxi, — These sufferings, it may 
 be said, were inflicted; but not voluntarily chosen. 
 Look then into the psalms of the royal prophet : / am 
 wearied with groaning: every night will I 'wash my bed: 
 I will water my couch with my tears* Psal. vi. 7. — The 
 same penitential sentiments are unceasingly repeated. — 
 At the preaching of Jonah, chap. iii. the Ninivitos 
 proclaimed a fast, and put on sackcloth from the greatest 
 to the least; the beasts also were made to fast. To 
 this fact our Saviour refers : Matt. xii. 41. The men of 
 Ninive shall rise in judgment with this generation, and 
 shall condemn it ; because they did penance at the 
 preaching of Jonalu Similar examples of voluntary 
 chastisement may be read in other parts of the scrip- 
 tures — in the history of Manasseh, 2 Chron. xxxiii. 
 and in that of the Jews with Judith in Bethulia, Ju* 
 dith iv. 
 
 In conformity with the order of divine justice, in these 
 examples manifestly established, the Catholic church, has 
 ever taught, that, after sin has been remitted, in the sacra- 
 
( 335 ) 
 
 merit of penance, by a hearty contrition and a sincere 
 confession, penitential works must still be performed ; and 
 under this impression it was, that, in the primitive church, 
 the penitential canons, of which I have spoken, were 
 established. These subsist no longer; but the ways of 
 God are unchangeable, and, agreeably to those ways, the 
 essential spirit of Christian discipline remains the same. 
 In all this the object was, gpd is, that penitential exercises, 
 while they served as a castigation for passed sius, might, at 
 the same time, be a check to the repetition of the same, 
 and strengthen the resolutions of amendment. The prac- 
 tice of virtues more directly opposed to the failings of the 
 penitent is enjoined, and the flight of dangerous occasions. 
 
 FATHERS. 
 
 Cent. II. 
 
 TeHulUan, L. C See the passages quoted 
 from this father p. 300 & seqq. 
 
 Cent. Ill, 
 
 S. Cyprian, L, C- " The Lord must be in- 
 voked; he must be appeased by our satisfaction."* De 
 Lapsisy p. 129. — " Some are punished, that others may 
 
 * Nostra satisfuctione placandus est, 
 
 y4 
 
( 336 ) 
 
 be reformed. The chastisements of a few are an example 
 to all." Ibid. p. 132.— u Let us turn with our whole 
 mind to the Lord, and, expressing our repentance witfi 
 true sorrow, implore his mercy. Before him let the soul 
 bow down ; to him let our sorrow make satisfaction ; on 
 him let all our hope rest. — By fasting, by tears, and by 
 moaning, let us appease, as he himself admonishes, his 
 indignation.—- By the contrary conduct, more mortal 
 wounds, greater crimes are incurred: you have sinned, 
 and make no satisfaction ; * have sinned, and weep not." 
 Ibid, p, 134, 135.— " Do entire penance; evince the con- 
 trition of a sorrowing and grieving mind. — That penance, 
 which may satisfy, remains alone to be done ; but they 
 shut the door to satisfaction, who deny the necessity of 
 penance. — Let our sorrow be proportioned to our crimes. 
 To a deep wound must be applied a long and searching 
 medicine. — You must pray most earnestly ; pass the day 
 in tears, and thus consume the hours of night, stretched on 
 the ground in sackcloth and ashes — purge away your sins 
 by works of justice, and by alms-deeds which may save the 
 soul. — God can pardon; he can turn away his judgment. 
 He can pardon the penitent who implores forgiveness ; he 
 can accept for him the supplications of others : or should 
 he move him more by his own works of satisfaction, and 
 thus disarm his anger, the Lord will restore to him his 
 arms, and repair his strength, whereby he shall be invigo- 
 rated anew. The soldier will return to battle, challenge 
 the enemy, and draw courage from his past grief. Who 
 shall thus have made satisfaction to God, and, by penance 
 for his sin, have acquired more courage and confidence 
 from the very circumstance of his fall, he, whom the 
 Lord has heard and aided, shall give joy to the church : 
 
 * Peccqsse, ncc saiisfaccrc, 
 
( 337 ) 
 
 he shall deserve not pardon only, but a crown." Ibid. 
 p. 137, 138. 
 
 Cent. IV. 
 
 Council of Nice, G. C* In this first general 
 council; held in 325, canons were enacted, which speak 
 of the confession of sins, and state the time, during which, 
 in certain cases, they, who have given signs of true re- 
 pentance, must undergo a course of penitential works. 
 u But in all cases," it is observed, li the disposition and 
 character of repentance must be considered. For they 
 who by fear, by tears, by patience and by good works, 
 manifest a sincere conversion, when they shall have passed 
 over a certain time, and begun to communicate in prayer 
 with the faithful, to these the bishop may shew more in- 
 dulgence: but not to those who manifest indifference, and 
 think it enough that they are allowed to enter the church. 
 These must complete the whole period of penance.*' Can. 
 xii. Cone. Gen. T. ii. p. 35. 
 
 S. Hasil, G. C. In certain letters of this Saint 
 to Amphilochius bishop of Iconium, is a collection of 
 canons, which shew what, at this time, were the laws of 
 the church on the principal points of its penitential dis- 
 cipline. He says: ''These things we write, in order 
 that the fruit of their penitential works be proved. For 
 we do not pass judgment on these matters according to 
 length of time, but according to the degree of their 
 penitence. If there be any, who are not easily torn from 
 their vicious habits, and who chuse rather to indulge their 
 carnal lusts, than serve God, and who decline the ways 
 of the gospel, with these we hold no communion. For 
 we have been taught, in cases of disobedience and con- 
 
( 338 ) 
 
 tradiction, to follow the advice of the ange% to Lot; 
 Escape for thy life^ lest thou be consumed: Gen. xix. 17." 
 Ep. cexvii. ad AmphiL Can, Ixxxiv. T. iii. p. 330. 
 
 These canons arc eighty-five in number, and to us they 
 bear the character of great severity ; but they were under- 
 stood to apply to those only who were willing to do penance, 
 and by these works of satisfaction, to amend their lives. 
 The obstinate were left to themselves after suitable ad- 
 monitions. u What communication," he says, cc can we 
 have with these ? Night and day ; publicly and privately, 
 we must urge them: but, wishing to reclaim them, and 
 draw them from evil, we must not permit ourselves to be 
 dragged by them into their crimes. If we prevail not, let 
 us however save our own souls from eternal condemnation." 
 Ibid. Can, lxxxv. 
 
 i 
 
 S. Gregory of Nyssa, G. C- In his canoni- 
 cal epistle to Lctoius, this father also, the brother of S. 
 Basil, states the rules or laws of penance, specifying the 
 various sorts of sins, and the duration of their appropriate 
 punishment. For simple fornication the penance lasted 
 nine years, and double that time for adultery. But the 
 bishop, he says, has the liberty to moderate the penance 
 according to the disposition of the penitent; and he 
 would have those treated more gently " who freely con- 
 fessed their sins. ,, T. ii. p. 950. 
 
 S. Pacianus, L. C. " Brethren, I most 
 earnestly entreat you, by all that is sacred, to give way 
 to no shame in this concern ; be not slow in having re- 
 course to the means of salvation : lower the mind by grief; 
 cloath the body in sackcloth ; strew ashes on the head ; 
 fast; implore the prayers of the faithful. As you spare 
 not yourselves, (a'od will spare you. lie is gentle, and 
 patient, and fidl of mercy, and will leverse his sentence. 
 I promise; I am surety for you; if you return by true 
 
( 339 ) 
 
 satisfaction to your father, going astray no more, adding 
 nothing to your former sins, uttering the humble and 
 plaintive words : Father, we have sinned before thee, we 
 are not worthy to be called thy sons, (Luke xv. 21. ;) he 
 will again receive you, who says, / will not the death of 
 the sinner" &c. (Ezech. xviii. 32.) Parazn. ad Pcenit* 
 Bibl. PP. T. iv.p. 317. 
 
 $. Ambrose, L. C- " There are some who ask 
 for penance, that they may at once be restored to com- 
 munion. These do not so much desire to be loosed, as to 
 bind the priest : for they do not unburden their own con- 
 science, but they burden his ; Christ having said : Give 
 not that zchich is holy to dogs ; neither cast ye your pearls 
 before swine ; (Matt. vii. 6.) that is, the participation of 
 the holy communion is not to be granted to the impure. 
 Thus you may see persons walking about in white gar- 
 ments, who ought to be in tears, for having defiled that 
 colour of grace and innocence. — Others there are, who, 
 provided they abstain from tire holy sacraments, fancy 
 they are doing penance. — Others, while they have this in 
 view, conclude they are licensed to sin ; not aware, that 
 penance is the remedy, not the provocative, of sin." De 
 Pcenit. L. ii. c. ix. T. iv. p. 412, 413.—" Let the 
 church weep for thee, and by her tears wash away thy 
 sin : may Christ see thee weeping, that he may say : 
 Blessed are they that mourn, for they shall be comforted. 
 (Matt. v. 5.) Therefore did he immediately pardon Peter, 
 because he wept bitterly. And if thou weep in like man- 
 ner, Christ will look on thee, and thy sin will be cancelled. 
 Sorrow extinguishes the propensities to evil, the gratifica- 
 tions of sin. Thus whilst we grieve for what is passed, we 
 oppose an obstacle to its return ; and in the accusation 
 of our faults is formed the discipline of innocence. Let 
 no consideration then withhold thee from doing penance. 
 
( 340 ) 
 
 In this imitate the saints ; and let their tears be the measure 
 of thy own." Ibid. c. x. p* 413. 
 
 S. Jerom, L. C. " Gird i/oursehes and lament, 
 said the prophet (Joel i. 13.) He that is a sinner, and 
 whom his own conscience reproaches, be he girded with 
 sackcloth, and let him lament his own sins, and those of 
 the people; let him enter the church, from which his 
 crimes had expelled him; and lie down on haircloth, in 
 order that, by present austerity, he may make compensa- 
 tion for those indulgences, whereby he had offended 
 God." In Cap. 1. Joel. T. iii. p. 109. In a letter 
 to Eustochium he introduces her mother Paula thus 
 speaking : cc That face must be disfigured, which I 
 often, contrary to the divine precept, painted with de- 
 ceitful colours ; the body be afflicted, that was indulged 
 in softness; laughter be redeemed by tears; and sack- 
 cloth take the place of smooth linens and expensive silks.'* 
 Ep. xxvii. ad Eustoch. T.'up. 226. 
 
 S. John Chrysostom, G. C. " Do works, 
 said the Baptist, (Matt iii. 8.) worth?/ of penance. But, 
 in what manner, is this to be done ? — By doing such works 
 as are contrary to our vices. Thus, have you laid hands 
 on the property of others ? Begin to give away your own. 
 Have yon been long a fornicator ? Abstain even from the 
 lawful use of the marriage bed. Have you injured any 
 one in discourse, or by deed ? Return words of blessing; 
 and strive to soften those by kindnesses who may strike 
 you. It is not enough to draw the dart from the body of 
 the wounded man : healing remedies must also be applied. 
 Have you indulged in delicacies and drunkenness ? Fast, 
 and drink water." HomiL x. In Matt. T. vii. p. 120. 
 
( 341 ) 
 Cent. V. 
 
 Innocent I. L. C. " In estimating the grievous- 
 ness of sins, it is the duty of the priest to judge, attending 
 to the confession of the penitent, and the signs of his re- 
 pentance, and then to order him to be loosed when he shall 
 see due satisfaction made." Ep. ad Decent. Cone. Gen* 
 7.ii.j>.1247. 
 
 S. AllgUStin, L. C. u Let no one fancy, that 
 such grievous crimes, as exclude from the kingdom of 
 heaven, may be every day committed, and as often be 
 redeemed by alms. For the life must be reformed, and 
 God be propitiated by alms for what we have done amiss : 
 he is not to be purchased, that we may sin again with 
 impunity. To no one has he granted the liberty of 
 sinning, although in mercy he may forgive past sins, if 
 due satisfaction be not neglected.* — But for those daily 
 failings, without which human life does not pass, daily 
 prayer may satisfy. The believing man may repeat ; Our 
 Father who art in heaven : this will suffice." Enchirid. 
 c. Ixx. T. iii. p. 77.— " Let therefore a man voluntarily 
 judge himself whilst he can, and reform his manners, lest, 
 when he shall not be able, he be judged by the Lord. 
 And when he shall have passed a severe, but medicinal, 
 judgment on himself, let him come to the priests," &c. as 
 at p. 326. — (i It is not enough that the sinner change his 
 ways, and depart from his evil works, unless by penitential 
 sorrow, by humble tears, by the sacrifice of a contrite 
 heart, and by alms-deeds, he make satisfaction to God for 
 
 > ' • *'■ — * >- * • 
 
 • Si non satisfactio congrua negUgatur. 
 
( 342 ) 
 
 what lie has committed." HomiL 1. T. x. p. 178.— 
 11 Wash me from my sin> said David, (Psal. 1. ) — Implore 
 mercy, but lose not sight of justice. In his mercy God 
 pardons sin : he punishes it in his justice. But what ? 
 dost thou seek for mercy, and shall sin remain unpunished? 
 Let David, let other sinners answer ; let them answer with 
 David, that with him they may find mercy, and say : 
 Lord, my sin shall not remain unpunished : I know his 
 justice, whose mercy I seek. It shall not remain un- 
 punished : but that thou mayest not punish it, I myself 
 will." Enarrat. in Psal. L. T. viii. p. 197. 
 
 S. Leo, L. C. " As for those Christians, who 
 are said to have polluted themselves by food offered to 
 idols, my answer is, that they be purified by penitential 
 satisfaction, which should be measured rather by the sorrow 
 of the heart, than by the length of the time." Ep. cxxix. 
 al. lxxix. ad Nicet. p. 688. — fS It is foreign from the 
 practice of the church, that when a priest or a deacon has 
 been guilty of a crime, he should be restored by the im- 
 position of hands. And this, 1 doubt not, has come down 
 by apostolical tradition, as it is written : If. the priest sin, 
 who shall pray for him? (1 Kings ii. 25.) Wherefore, 
 that such may deserve the pardon of God, it is well, they 
 should retire apart, where their satisfaction, if it be 
 adequate, may be profitable to them." Ep. ii. ah xcii. 
 ad Rustic* p. 405. 
 
 Council of Trent. 
 
 11 In regard to satisfaction — the Holy Synod declares, 
 that it is false and wholly foreign from the word of God, 
 
( 343 ) 
 
 that, when the guilt of sin is remitted by God, the whole 
 punishment due to it is also remitted. It is an error 
 manifestly refuted — to say nothing of tradition — by sundry 
 illustrious examples in the holy scriptures. And truly 
 the nature of the divine justice seems to demand, that they 
 who, through ignorance, have sinned before baptism, 
 should be taken into favour in a manner different from 
 those who, having been once freed from the servitude of 
 sin and the devil, and having received the Holy Ghost, 
 have not feared, knowingly, to violate the temple of God, 
 and grieve the divine spirit. Besides it is becoming 
 the mercy of God, not to pardon our sins without any 
 satisfactory punishment; lest, taking occasion from thence 
 to think lightly of sinning, we fall into more grievous 
 crimes. Doubtless, these satisfactory chastisements greatly 
 withdraw from sin, and checking the sinner, cause him to 
 be more vigilant and cautious : they likewise serve to cure 
 the evil effects of sin, and to extirpate, by the exercise of 
 the contrary virtues, the bad habits that have been con- 
 tracted. — To this must be added, that, while we thus, by 
 making satisfaction, suffer for our sins, we are made to 
 conform to him, who satisfied for us, and from whom all 
 our sufficiency is derived ; we thence having a most sure 
 pledge, that if wc suffer with him we shall be glorified 
 with him: (Rom. viii. 17.) But the satisfaction, which 
 we make for sin, is not so ours, as if it were not 
 through Jesus Christ: for we, who can do nothing of our- 
 selves, as of ourselves, (2 Cor* iii. 5.) can do all things 
 with him that strengthens us. Man then has nothing 
 wherein to glory : but all our glory is in Christ ; in whom 
 we live; in whom we merit; in whom we make satisfaction, 
 bringing forth fruit worthy of penance. (Luke iii. 8.) 
 These fruits have their efficacy from him; by him they 
 are offered to the father; and through him are accepted by 
 the father. — It is, therefore, the duty of the ministers of 
 the church, as far as prudence shall suggest, weighing the 
 
( 344 ) 
 
 character of sins and the dispositions of the sinner, to en- 
 join salutary and proper penitential satisfactions ; lest, by 
 conniving at sins, and, by a criminal indulgence, im- 
 posing the performance of the slightest penances for great 
 crimes, they be made partakers of others sins. Let them 
 ever consider, that what they enjoin, must tend, not only 
 to the maintenance of better conduct, and the cure of past 
 infirmity, but also to the punishment of the sins that have 
 been confessed," Sens. xiv. c. viii. p. 119. 
 
 Indulgences. 
 
 Proposition X 
 
 The guilt of sin, or pain eternal due to 
 it, is not remitted by that dispensation of 
 mercy which in the Catholic church is called 
 an Indulgence ; but such temporal punish- 
 ment only as, in the order of divine justice, 
 may remain due after the guilt has been 
 remitted. 
 
 SCRIPTURE. 
 
 Matt. xvi. 19. Whatsoever thou shalt bind upon 
 earth, it shall be bound also in heaven ; and whatsoever 
 
( 345 ) 
 
 thou shalt loose upon earth, it shall be loosed also in hea* 
 ven. — Ibid, xviii. 18. — The same power is given to the 
 rest of the apostles, which, in chap. xvi. had been given to 
 Peter alone. — 1 Cor. v. 3, 4, 5. — S. Paul excommunicated 
 the man guilty of incest in the following words : I indeed, 
 absent in body, but present in spirit, have already judged, 
 as though I were present, him that has so done; in the 
 name of our Lord Jesus Christ, you being gathered toge- 
 ther, and my spirit, with the power of our Lord Jesus, to 
 deliver such a one to Satan for the destruction of thejlesh, 
 that the spirit may be saved in the day of our Lord Jesus 
 Christ, 11 — But in his second epistle (ii. 4, 5, andseqq.) 
 he thus addresses them concerning the same person : 
 u Out of much affliction, and anguish of heart, I wrote to 
 you with many tears ; not that you should be made sor- 
 rowful, but that you might know the charity I have more 
 abundantly towards you. And if any one have caused 
 grief, he hath not grieved me; but in part, that I may not 
 burden you all. To him that is such a one, this rebuke 
 is sufficient, that is given by many : so that contrariwise 
 you should rather forgive him, and comfort him, lest 
 perhaps such a one be swallowed up by over much sorrow* 
 Wherefore I beseech you, that you would confirm your 
 charity towards him, — And to whom you have forgiven 
 any thing, I also. For, what I forgive, if J have for- 
 given any thing, for your sakes have J done it in the 
 person of Christ. 11 
 
 FATHERS. 
 
 At the request of the martyrs detained in prison, 
 during the times of persecution, indulgences were granted 
 
 z 
 
( 346 ) 
 
 by the bishops to those, who had fallen from their faith, 
 and then repented ; by which indulgences some part of 
 that satisfaction, called canonical penances, (that is, the 
 temporal punishment due after sin) was remitted, to which 
 otherwise they must have submitted before they could be 
 received into the communion of the faithful. — This prac- 
 tice is attested by Tertullian, in the vSecond century, (Lib. 
 de Pudicit. c. 21, 22, p. 1014.); but more fully by S. 
 Cyprian in the third. 
 
 Cent. III. 
 
 S. Cyprian, L. C- "I lament indeed the case 
 of those our brethren, who, in the time of persecution, fell. 
 The divine mercy is able to heal their wounds ; but caution 
 is necessary, lest, by too hasty a reconciliation, the »jnger 
 of God be more incensed. The martyrs have applied to 
 us concerning some, requesting that their desires be con- 
 sidered. When we shall be returned to our church, all 
 these things shall be maturely weighed in your presence. — 
 Then, agreeably to established discipline, these letters of 
 the martyrs and their wishes shall be examined." Ep* 
 xvii. p. 39. — " As I have it not )et in my power to return, 
 aid, I think, should not be witheld from our brethren, >o 
 that they who have received letters of recommendation 
 from the martyrs, and can thereby be benefited before 
 God,* should any danger from sickness threaten, may, in 
 our absence, having confessed their crime before the 
 minister of the church, receive absolution, and appear 
 IB the presence of God in that peace, which the mar- 
 tyrs in their letters requested should be imparted to 
 
 * Et i rccrogciliva eorum (tpud Deum adjuxari possunt. 
 
( 347 ) 
 
 them*"* Ep. xviii. p. 40. — iC I sufficiently signified to 
 you, that they who had received letters from the martyrs, 
 and could be aided by them before God, might in case of 
 danger, having confessed their crime, and received abso- 
 lution, be dismissed to the Lord with that peace, which the 
 martyrs had promised to them. But as to those who have 
 received no such letters, this being the cause not of a few, 
 nor of one church, nor of one province, but of the Chris- 
 tian world, let them wait for the return of general peace 
 to the church. For this is a common duty, that all the 
 ministers of the church assembled with the people, should 
 dispose of all things by a joint deliberation." Ep. xix. 
 p. 41, 42. — See also the preceding Letters, xv. xvi. p. 
 33 & 36. 
 
 While the penitential canons (which signified how 
 severe was the temporal punishment due after sin) were 
 in full vigour, as in the time of S. Cyprian, the bishops 
 were empowered to abridge the period of penance, in 
 favour of those, who shewed the greatest fervour, or who, 
 by infirmity, were unable to complete the task imposed. 
 
 Cent. IV. 
 
 Council of Ancyra, in 314, G. C. " We 
 
 decree, that the bishops, having considered the conduct of 
 their lives, be empowered to shew mercy, or to lengthen the 
 
 * Apud prassbyterum quemcunque pr&sentcm — exomologesin 
 facer c delicti suiposxiht ; ut manu eis in panittntia imposita vcniant 
 ad Dominum cum pace, quam dari martyrcs—desideraverunt. 
 
 Z 2 
 
( S48 ) 
 
 time of penance.* But chiefly let their former and sub* 
 sequent life be examined, and thus lenity be shewn them." 
 Cone. Gen. T. 1. can. v. p. 1458. 
 
 Council of Nice, in 325, G. C. " They, 
 
 who have been called by grace, and have shewn their for- 
 mer ardour, but afterwards returned to their former ways, 
 let them be subjected to a more severe, and longer period 
 of penance. But in all cases, &c. See the passage p. 
 337.— Cone. Gen. T. ii. p. 35. 
 
 Council of Carthage in 398, f L- C 
 
 u When a sinner implores to be admitted to penance, 
 let the priest, without any distinction of persons, 
 enjoin what the canons enact. — They who shew negli- 
 gence, must be less readily admitted.— If any one, after 
 having, by the testimony of others, implored forgiveness, 
 be in imminent danger of death, let him be reconciled by 
 the imposition of hands, and receive the eucharist. If he 
 survive, let him be informed, that his petition has been 
 complied with, and then be subject to the appointed rules 
 of penance so long as it shall seem good to the priest 
 who prescribed the penance,"— Cone* Gen. T. ii. can. 
 lxxiv. lxxv. lxxvi. p. 1205. 
 
 * rou; h zwtaHO'vovs iZovaiav i%ttv tov rpcmov t»$ Ivmrfopit 
 
 t One hundred and four canons, of which the greater part 
 regards the ordination and duties of bishops and priests, are attri- 
 buted to the fourth council of Carthage. It assembled in 398, 
 and 214 bishops assisted at it, among which was the great S. 
 Augustin. S. Aurelius of Carthage presided. 
 
( 349 ) 
 S. Basil andS. Gregory ofNyssa, G. C* 
 
 They lay down the same rules, and after them the Roman 
 Bishop 
 
 Innocent I. " In estimating the grievousness of 
 sins, it is the duty of the priest to judge; attending to the 
 confession of the penitent, and the signs of his repentance; 
 and then to order him to be loosed, when he shall see 
 due satisfaction made. But if there be danger of death, 
 he must be absolved before Easter, lest he die without 
 communion. 1 ' Ep. ad Decent, Cone. Gen. T. ii. p. 
 1247. 
 
 On other occasions, particularly when persecution 
 threatened, the period of penance was shortened, as we 
 again learn from S. Cyprian, who fully explains and in- 
 sists on the expediency of this indulgence. " He that 
 gave the law, has promised, that what we bind on earth, 
 shall be bound in heaven, and what we loose on earth, 
 shall be loosed also in heaven. But now, not to those that 
 are infirm, but to the healthy the peace of reconciliation 
 is necessary ; not to the dying, but to the living it must 
 be extended ; in order that those whom we incite to battle, 
 be not left without arms, but be fortified by the body and 
 blood of Christ. For since the design of the holy eucha- 
 rist is, to give strength to those that receive it, they must 
 not be deprived of its support, whom we would guard 
 against the enemy," Ep. lvii. p. 116, 117. 
 
 The indulgences which, in these primitive times, were 
 thus granted, referred to the canonical penances then in 
 use, and of which they were a relaxation. Rigidly severe, 
 they attested the opinion, entertained by the church of 
 the enormity of sin, and of the temporal punishment due 
 to it after the remission of its guilt ; for which punish- 
 ment, the pena/ices in question, were considered, as far as 
 human judgment could calculate, to be a compensation. 
 They may also be said to have been substituted, in part 
 
 7 3 
 
( 350 ) 
 
 at least, in lieu of that punishment. But when, in pro- 
 cess of time, those penances ceased to be enforced, and 
 the temporal punishment, in the order of divine justice, 
 resuming, if it may be so said, its natural course, remained 
 to be undergone by sinners; the church, empowered by 
 the promises of Christ, continued to exercise the same 
 merciful dispensation in the grant of Indulgences; not now 
 by releasing canonical penances, which were no longer in 
 force ; but by remitting, agreeably to the good dispositions, 
 of the penitent, some portion of that temporal punishment, 
 which he would otherwise have to undergo* 
 
 Council of Trent. 
 
 u As the power of granting indulgences was given by 
 Christ to the church, (Mat, xvi. 19. xviii. 18. loan. xx. 
 2 2, 23.) and she has exercised it in the most ancient 
 times: this holy synod teaches and commands that the 
 use of them, as being greatly salutary to the christian 
 people, and approved by the authority of councils, shall 
 be retained; and she anathematises those, who say they 
 are useless, or deny to the church the power of granting 
 them : but in this grant, the synod wishes, that modera- 
 tion, agreeably to the ancieut and approved practice of 
 the church, be exercised ; lest, by too great facility, eccle- 
 siastical discipline be weakened."— It then proceeds to 
 decree the suppression of such abuses, as had crept into 
 the practice of granting or using indulgences, whether 
 arising from sordid motives, or from any other sourer. 
 »s.v. \.\v. l)e Indulg. p. ')M0. 
 
( 351 ) 
 
 Purgatory. 
 
 Proposition XL 
 
 Catholics hold there is a purgatory, that 
 is to say, a place or state, where souls 
 departing this life, with remission of their 
 sins, as to the guilt or eternal pain, but yet 
 liable to some temporal punishment, (of 
 yjhich we have just spoken) still remaining 
 due-, or not perfectly freed from the ble- 
 mish of some defects which we call venal 
 sins — are purged before their admittance 
 into heaven, where nothing that is defiled 
 can enter. 
 
 Prayers for the Dead. 
 
 Proposition XII 
 
 We also believe, that such souls so de- 
 tained ir\ purgatory, being the living members 
 
 z4 
 
( 352 ) 
 
 of Christ Jesus, are relieved by the prayers 
 and suffrages of their fellow members here 
 on earth. — But where this place be ; of 
 what nature or quality the pains be ; how 
 long souls may be there detained ; in what 
 manner the suffrages, made in their behalf 
 be applied, whether by way of satisfaction 
 or intercession, $cc. are questions superfluous 
 and impertinent as to faith. 
 
 SCRIPTURE. 
 
 2 Machab. xii. 43, 44, 45, 46. Judas, the valiant 
 commander , hating made a gathering, he sent twelve thou* 
 sand drachmas of silver to Jerusalem, for sacrifice to be 
 offered for the sins of the dead, thinking well and religi- 
 ously concerning the resurrection. For if he had not 
 hoped, that they that were slain, should rise again, it 
 would have seemed superfluous and vain to pray for the 
 dead. — ArA because he considered, that they who had 
 fallen asleep with godliness, had great grace laid up for 
 them. It is therefore a wholesome and holy thought to 
 pray for the dead, that they may be loosed from sins. 
 
 Mat. xii. 32, 36. And whosoever shall speak a word 
 against the son of man it shall be forgiven him : but he 
 that shall spealc against the Holy Ghost, it shall not be 
 forgiven him, neither in this zvorld, nor in the world 
 to come.— But I say unto you, that every idle word 
 
( 353 ) 
 
 that men shall speak, they shall render an account for it 
 in the day of judgment, — Ibid. xvi. 27.— For the son of 
 man shall come in the glory of his father with his angels; 
 and then will he render to every man according to his 
 works* 
 
 1 Cor. iii. 8, 11, 12, &c. — And every man shall receive 
 his own reward according to his own labour. For other 
 foundation no man can lay, but that which is laid, which 
 is Christ Jesus. Now if any man build upon this found' 
 ation, gold, silver, precious stones, wood, hay, stubble; 
 every man's work shall be manifest : for the day of the 
 Lord shall delare it, because it shall be revealed in fire: 
 and the fire shall try every man's work, of what sort 
 it is. If any man's work abide, which he hath built up* 
 on ; he shall receive a reward. If any man's works burn, 
 he shall suffer loss : but he himself shall be saved, yet so 
 as by fire, 
 
 1 Pet. iii. 18, 19, 20. — Because Christ also died once 
 for our sins, the just for the unjust, that he might offer 
 us to God, being put to death indeed in the flesh; but 
 brought to life by the spirit. In which also he came and 
 preached to those spirits that were in prison : which had 
 been sometime incredulous, when they waited for the pa* 
 tience of God in the days of Noah, 
 
 Rev. xxi. 27.— There shall not enter into it any thing 
 defiled, or that worketh abomination, or maketh a lie, 
 but they that are written in the book of life of the 
 lamb. 
 
( 354 ) 
 
 FATHERS. 
 
 Cent. II 
 
 Terfullian, L. C Among the apostolical tra- 
 ditions, received from their fathers, and not enforced by 
 the positive words of scripture, he reckons V oblations for 
 the dead on the anniversary day."* — De Cor. Milit. p* 
 289 — In his treatise on single marriages, he advises the 
 widow: " to pray for the soul of her departed husband, 
 entreating repose to him, and participation in the first 
 resurrection, and making oblations for him on the anni- 
 versary days of his death ;t which if she neglect, it may 
 truly be said of her, that, as I'ar as in her lies, she has 
 repudiated her husband." De Monogamia c. x. p. 955. 
 " Reflect ," he says to widowers, " for whose soul you 
 pray, for whom you make annual oblations. "+ Exhort. 
 ud caslil. c. xi. p. 912. 
 
 Cent. III. 
 
 S. Cl/priariy L. C- t( Our predecessors pru- 
 dently advised, that no brother, departing this life, should 
 
 • Ohlationcs pro def metis annua die facimus. 
 
 f Pro anima ejus orat, et refrigerium interim appostulat ei, et offcrt 
 annuis diebus dormitionis ejus, 
 
 J Pm eujiis spin'tu pnstuks y pro qua nblatt ones anfims reddas. 
 
( 355 ) 
 
 nominate any churchman his executor ; and should he <\o 
 it, that no oblation should be made for him, nor sacrifice 
 offered for his repose; of which we have had a late exam- 
 ple, when no oblation was made, nor prayer, in his name, 
 offered in the church. " — Ep. 1. p. 2. — In other letters he 
 speaks of the same offerings.— p* 28, 67. — " It is one 
 thino-, to be a petitioner for pardon ; and another, to ar- 
 rive at glory ; one, to be cast into prison, and not go out 
 from thence till the last farthing be paid ; and another, to 
 receive at once the reward of faith and virtue ; one, in 
 punishment of sin, to be purified by long suffering, and 
 purged Ions: by fire;* and another to have expialud all 
 sins by (previous) suffering ; one, iuflne, at the day of 
 judgment, to wait the sentence of the Lord ; another to 
 receive an immediate crown from him."—- Ep. cv. p. 
 109. 
 
 Origen, G. C. '< He that is saved, is saved by 
 fire ; so that if he has in him any thing of the nature of 
 lead, that the fire may purge and reducc,t till the mass 
 become pure gold. For the gold of that land which the 
 saints are to inhabit, is said to be pure, and as the furnace 
 trieth gold, so doth temptation try the just (Eccles. xxvii. 
 6.) We must then all come to this proof: for the Lord 
 sits as a refiner , (Malach. iii. 3.) and he shall purify the 
 sons of Levi. But when we arrive at that place, who 
 shall bring many good works, and little that is evil, this 
 evil the fire shall purify as it does lead, and the whole 
 
 * Aliud pro peccatis longo dolore cruciatum emundari, et pvr- 
 gari diu igne. Some copies, in lieu of diu igne, read diutine, a long 
 time. 
 
 t Qui sahus fit t per ignem sakas fit, ut id ignis decoquat, et 
 
 resolvat. 
 
( 356 ) 
 
 shall become pure gold. He that takes with him more of 
 lead, suffers the fire more, that he may be refined, and 
 what little there is of gold, after the purification, remains. 
 But should the whole mass be of lead, that man must ex- 
 perience what is written : The sea covered them ; they 
 $a?iJc as lead in the mighty waters." (Exod. xv. 10.)— 
 HomiL vi. in Exod. T. ii. p. 148. — " Sin in its nature 
 is like to that matter, which fire consumes, and which (he 
 apostle says is built up by sinners, who upon the founda* 
 Hon of Christ build wood, hay and stubble. (1 Cor. iii. 
 12.) Which words manifestly shew, that there are some 
 sins so light, as to be compared to stubble, to which, when 
 fire is set, it cannot dwell long ;* that there are others like 
 to hay, which the fire easily consumes, but a little more 
 slowly than it does stubble; and others resemble wood, 
 in which, according to the degree of criminality, the fire 
 finds an abundant substance on which to feed. Thus each 
 crime, in proportion to its character, experiences a just 
 degree of punishment." — HomiL xiv. in Levit. T. 2. p, 
 259. " When we depart this life, if we take with us 
 virtues or vices, shall we receive rewards for our virtues, 
 and those trespasses be forgiven to us which we know- 
 ingly committed ; or shall we be punished for our faults, 
 and not receive the rewards of our virtues? Neither is 
 true : because we shall suffer for our sins, and receive the 
 rewards of our good actions. For if on the foundation of 
 Christ you shall have built not only gold and silver and 
 precious stones, but also wood, and hay, and stubble, 
 what do you expect, when the soul shall be separated 
 from the body? Would you enter into heaven, with your 
 wood, and hay and stubble, to defile the kingdom of God : 
 or, on account of those encumbrances, remain without,, 
 and receive no reward for your gold and silver and prcci* 
 
 * Cui utiquc ignis Hiatus diu non potest immorari 
 
( 857 ) 
 
 ous stones ? Neither is this just. It remains then, that 
 you be committed to the fire, which shall consume the 
 light materials ; for our God, to those who can compre- 
 hend heavenly things, is called a consuming fire. But 
 this fire consumes not the creature, but what the creature 
 has himself built, wood and hay and stubble. First there- 
 fore we suffer on account of our transgressions, and then 
 we receive our reward."* — ffomih xvi. al. xii, in J ex em* 
 T. 3. p. 231. 
 
 Cent. IV. 
 
 Eusebius of C&sarea, G. C. Describing tit* 
 funeral of the emperor Constantine, he thus writes : — u In 
 this manner did Constantius perform the last duties in 
 honour of his father. But when he had departed with his 
 guards, the ministers of God, surrounded by the multitude 
 of the faithful, advanced into the middle space, and with 
 prayers performed the ceremonies of divine worship. 
 The blessed prince, reposing in his coffin, was extolled 
 with many praises ; when the people, in concert with the 
 priests, not without sighs and tears, offered prayers to 
 heaven for his soul ;+ in this, manifesting the most accept- 
 able service to a religious prince. God, besides, thus con- 
 tinued to shew his kindness to his servant. He had be- 
 stowed the succession of the empire on his sons ; and now, 
 in compliance with his ardent wishes, he gives him a place 
 near the bodies of the holy apostles ; in order that he may 
 
 * JuXov on ro nug ro avatoo-xov ra %u\a Trpurov ra mg a3w««j, 
 lira ra rug hnaioa-uvng a7ro$i$orat» 
 
 f rag iv%ag v7T£p rr,g (3a<rtteug tyxyg afl-e&oWav ru $sa» 
 
( 358 ) 
 
 enjoy their blessed fellowship, and in their temple be 
 associated with the people of God. He would thus also 
 be admitted to a participation in the religious rites, 
 the mystic sacrifice, and holy suffrages of the faithful."* 
 De Vita Constant. L. iv. c. lxxi. p. 667. 
 
 AvnoblUS^ i. C. " Why were the oratories 
 (of the Christians) destined to savage destruction, wherein 
 prayers are offered up to the sovereign God ; peace and par- 
 don are implored for all men, magistrates, soldiers, kings, 
 friends, and enemies, for those who are alive, and for those 
 who have quitted their bodies ?"{ L. iv. adv. Gentes* 
 p. 152. Edit. Lugduni Batavorum, 1651. 
 
 S. Basil, G. C- " The words of Isaiah— (ix. 
 19.) Through the wrath of the Lord is the land burned— 
 declare, that things that are earthly shall be made the 
 food of a punishing fire ;§ to the end that the soul may 
 receive favour and be benefited. — And the people shall be 
 as the fuel of the fire (Ibid.) : This is not a threat of 
 extermination; but it denotes expurgation, || according 
 
 * Ge&fzuv T£ 6emv km (jtuo-TiKris htnoupyiag a^ou/xsvov , xai Kotvuviag 
 ifftuv a7rototuov hxw. 
 
 + lie was the master of Lactantius, and taught Rhetoric at 
 Sicca in Numidia, the beginning of the fourth, or end of the third 
 century, lie has left us seven books against Paganism. 
 
 X Et rcsolutis corporum vinctione. 
 
 § ia ywua tw xvfi tjj xoteffrutu Trapadiforai. 
 
 \\ owe a$#vi<T(A0\> d-Etei, oMa tuv xaQxfaiv {neo^cuvu. This com- 
 mentary, admitted as genuine by Cave, (Hist. Litt.) is rejected by 
 some Catholic critics; not as less antient than S. Basil, but only, as 
 not written by. hit 
 
( 359 ) 
 
 to the expression of the apostle : If any man s zvofks 
 burn, he shall suffer loss; but he himself shall be saved, 
 yet so as by fire* (I Cor. iii. 15.)" Com, inc. ix. Isai. 
 T. I. p. 654.—" And the light of Israel shall be for afire, 
 (Isai. x. 17.) The operative powers of fire are chiefly two; 
 it enlightens, and it burns. The first is chearful ami plea- 
 sant: the second bitter and afflicting. The prophet adds: 
 And he shall sanctify hint in a holy fire, and consume 
 the glory of his forest as grass. He here shews the nature 
 of (ire. It enlightens and purifies. But how does this 
 fire purify, if it consumes? Truly, since our God is 
 called a consuming fire , he will consume the wood, and 
 what vices arise from matter, which adhere to the soul, 
 in the flesh, not in the spirit. And when the fire shall 
 have consumed all the wood of sin, as it does grass, then 
 that matter being destroyed which was fuel to the chas- 
 tising fire, the prophet says : The burnt mountains shall 
 repose, and the hills, and the thick forests, and the cow- 
 suming fire shall cease, that fed upon them. 9 * Ibid. p. 
 563. 
 
 S. Ephrem of Edessa, G. C. In a work 
 
 entitled his Testament, this pious and learned deacon thus 
 speaks : *f My brethren, come to me, and prepare me for 
 my departure, for my strength is wholly gone. Go along 
 with me in psalms and in your prayers ; and please con- 
 stantly to make oblations* for me. When the thirtieth 
 day shall be completed, then remember me : for the dead 
 are helped by the offerings of the Kving.t — Now listen 
 with patience to what I shall mention from the scriptures. 
 
 tkv ciytuv. 
 
( 360 ) 
 
 Moses bestowed blessings on Reuben after the third gene* 
 ration. (Deut. xxxiii. 6.) But if the dead are not aided; 
 wh y was he blessed ? Again, if they be insensible ; hear 
 what the apostle says : If the dead rise not again at all* why 
 are they then baptised for them f (1 Cor. 15. 29.) If also 
 the sons of Mathathias <ii. Machab. xii.)> who celebrated 
 their feasts in figure only, could cleanse those from guilt by 
 their offerings, who fell in battle ; how much more shall 
 the priests of Christ aid the dead by their oblations and 
 prayers ?"£ In Testament* T. iii. p, 294. Edit. VossiL 
 jp. 371. Edit. Oxon. 
 
 S. Cyril of Jerusalem, G. C- <c Then (in 
 
 the service of the church) we pray for the holy fathers and 
 the bishops that are dead; and in short, for all those who 
 are departed this life in our communion ; believing that 
 their souls receive very great relief, by the prayers that are 
 offered for them, while this holy and tremendous victim 
 lies upon the altar.t This we will shew you by an ex- 
 ample : for I know there are many who say — What good 
 can it do to a soul which is departed out of this life, 
 •whether with sins or without them, to be remembered in 
 this sacrifice ? But tell me, I pray you ; if a king had sent 
 into banishment some persons that had offended him, and 
 their friends should present him with a crown of great 
 price to appease his anger, might not the king, on that 
 account, shew some favour to the guilty persons ? So do 
 we address our prayers to God for those that are dead, 
 though they were sinners; not by presenting to him a 
 crown, but by offering up to him Christ, who was sacri- 
 
 * sv dyicus vfoafcfcus km ivxfitit yhu<T<rvv dvrcov, 
 + (xiytcrrw vvti<Tiv niaitucrrti iataQai Tcug ^uxatg, Imp av 
 
( 361 ) 
 
 ficed for our sins, that so he, who is so merciful and good, 
 may become gracious to them, as well as to us." * Cateck* 
 Mystag. v. n. vi, vii. p. 297, 298. 
 
 Fourth Council of Carthage, L. C. 
 
 Cf Penitents, who have carefully submitted to the laws of 
 the church, should they accidentally die on the road, or 
 by sea, where no assistance could be given ; shall be re- 
 membered in the prayers and offerings of the faithful." + 
 Can. Ixxix. Cone. Gen. T. ii. p. 1206. See also the 29th 
 canon of the preceding council of Carthage. Ibid, 
 p. 1171. 
 
 S. Gregory of Nyssa, G. C. M In order 
 
 that to man might be left the dignity of free-will, and evil, 
 at the same time, might be taken from him, divine wis- 
 dom thus devised. He allows him to remain subject to 
 what himself has chosen; that, having tasted of the evil 
 which he desired, and learned by experience how bad an ex- 
 change has been made, he might again feel an ardent wish 
 to lay down the load of those vices and inclinations, which 
 are contrary to reason ; and thus, in this life, being reno- 
 vated by prayers and the pursuit of wisdom, or, in the 
 next, being expiated by the purging fire, J he might re- 
 cover the state of happiness which he had lost. — Man 
 otherwise must incline to that side, to which his passions 
 tend. — But when he has quitted his body, and the differ- 
 
 * xara aurov rponov xai rjf^eig imzp rcov xexoi(jw(jlevw aura ra$ 
 
 CEYI<T£l$ TTpOO-QSpOVTSSy X^CTTOV EO-payiaCflEVOV, VTTEp TftJV YlfjLETEpUV 
 
 a/xapTYiftaTcov TrpovpEpopEV , kZiteoufxtvoi hitip avruv xai y\(jimv tov 
 QihavQpaTrov* 
 
 f Memoria eorum et orationibus et oblationibus commendetur. 
 J &a tyi$ t* xaQaptrix Trvpog x uma $» 
 
 a a 
 
( 362 ) 
 
 ence between virtue and vice is known, he cannot be ad* 
 roitted to approach the divinity, till the purging fire shall 
 have expiated the stains, with whicli his soul was in« 
 fccted.* That same fire, in others, will cancel the cor- 
 ruption of matter and the propensity to evii." + Orat % 
 de Defunctis. T. ii. p. 1066, 1067, 1068. 
 
 S. Ambrose y L. C* Having, in a preceding 
 part of the chapter, spoken of the effect of penal fire on 
 what the apostle calls silver and gold, and hay and stubble, 
 in our actions, he concludes : " We must all appear before 
 the judgment seat of Christy that every one may reciiv e 
 the proper things of the body, according as he hath done, 
 whether it be good or evil. (2 Cor. v. 10.) Take care, 
 that you carry not with you to the judgment of God wood 
 nor stubble, which the fire may consume. Take care, 
 lest, having one or two things that may be approved, 
 you, at the same time, have much that may give off. nee. 
 If any mans works burn, he shall suffer loss; but he him* 
 self shall be saved, yet so as by fire. (1 Cor. iii. 15.) 
 Whence if raav be collected, that the same man is saved 
 in | art, and is condemned in part.+ Conscious therefore 
 thai (hire are many judgments, let us examine all our 
 actions. In a man that is just, loss is suffered ; grievous 
 is the burning of some work;§ in the wicked man wretched 
 is the punishment.** Serm. xx. in Psal. cxviii. T. ii. 
 p. 107 J. — " If any mans work burn, he shall suffer loss. 
 False doctrine, which shall perish, is the work that is said 
 to burn; for all bad things must perish. To suffer loss, 
 
 * T8 xaOapffta nvpos rov i/x/*»;£0£VTa 7 ? ^ V X$ pv7rov % a7roxx9ripav70$* 
 
 t iv tw xot8otf(rito ntvpi. 
 
 + Salvatur ex parte, tt condemnatur ex parte. 
 
 h In virojusto grave operis alicujus incendiunu 
 
( 363 ) 
 
 is to suffer pain. And who, that is in pain, does not suffer 
 loss ? But he shall be saxed y yet so as by fire. He will 
 be saved, the apostle said, because his substance shall re- 
 main, while his bad doctrine shall perish. Therefore he 
 said, yet so as by fire ; in order that his salvation be not 
 understood to be without pain. He shews, that he sjiali 
 be saved indeed, but that he shall undergo the pain of fire, 
 and be thus purified ; * not like the unbelieving and wicked 
 man who shall be punished in everlasting fire." Comment* 
 in 1 Ep. ad Cor. T. iii. c. iii. p. 350, 35 1. —In his funeral 
 oration on the two emperors, Valentinians, he says : " Bles- 
 sed shall you both be, if my prayers can avail any thing. 
 No day shall pass, in which I will not make honourable 
 mention of you ; no night, in which you shall not partake 
 of my prayers. In all my oblations I will remember 
 you. M t In obitu Talent. T. v. p. 116.— Of the emperor 
 Theodosius he likewise says : " Lately we deplored toge- 
 ther his death, and now, while the prince Honor! us is pre- 
 sent before our altars, we celebrate the fortieth day. — Some 
 observe the third and the thirtieth, others the seventh and 
 the fortieth. — Give, O Lord, rest to thy servant Theodo- 
 sius,+ that rest, which thou hast prepared for thy saints. 
 May his soul thither tend, whence it came, where it cannot 
 feel the sting of death, where it will learn, that death is the 
 termination, not of nature, but of sin. — I loved him, there- 
 fore will I follow him to the land of the living ; I will not 
 leave him, till, by my prayers and lamentation, he shall be 
 admitted to the holy mount of the Lord, to which his de- 
 
 * Sedpccnas ignis passurum, ut per igne?n purgatus fiat sakus. 
 
 f Nulla dies vos silentio prxteribit. Omnibus vos oblationibus 
 frequentabo, 
 
 X Da requiem perfectam servo tuo Thcodorio. 
 
 A a 2 
 
( 364 ) 
 
 serts call him." * De obitu Theodosii. Ibid, p. 1 17 — 122. 
 — On the death of his brother Satyrus, he expresses the 
 like sentiments, and utters the like prayers : he also men- 
 tions, that to the celebration of the birth-day, succeeded 
 the annual celebration of the day of the death. De obitu 
 Satyri fratris suu T. iv. p. 307. 
 
 S. Epiphanius, G. C- " There is nothing 
 more opportune, nothing more to be admired, t than the 
 rite which directs the names of the dead to be mentioned. 
 — They are aided by the prayei that is offered for them ; + 
 though it may not cancel all their faults. — We mention 
 bolh the just and sinners, in order that for the latter we 
 may obtain mercy." Ilcer. lxxv. T. i. p. 911. 
 
 S. John Chrysostom, G. C- " It is not in 
 
 vain that oblations and prayers are offered, and alms given, 
 for the dead.§ So has the divine spirit ordained things, 
 that we might mutually assist one another. The deacon 
 (in the Greek liturgy) proclaims : For them who are dead 
 in Christ, and for them who make a memorial of them*\\ 
 — The victim is in the hands (of the minister) ; all things 
 are ready; the angels and the archangels assist ; the >on of 
 God is present ; a holy horror seizes the minds of the 
 people, while the sacred rite is celebrated. And do you 
 
 * Nee deseram, donee fletu et precibus inducam virum quo sua 
 mcrita vocant, 
 
 t ti av m T8T8 irpxpyianspov ; 
 
 J U$E\Et 3fe KM it VTTEp CtUTUV ytVO/JLEVY) EUX,** 
 
 § QVK ELXy TTpOO-pOpat VKEp TUV a7T&Q0VTUV ytVOVTOU* QUK EiKYI 
 iKETfiptOU, QUK ElKYi E^E^OaWM . 
 
 || VTTEp TUV EV yjWTto KEKQlfJWfAEVW KM TUV T(X£ {JLVElOt; VTTEp &UTUV 
 
 \ovusmv. 
 
( 365 ) 
 
 think, that this is done without effect? — Consider wells 
 the awful mystery is then announced, that God gave 
 himself a sacrifice for the world : and then it is that he 
 remembers those who have sinned. For as when the 
 trophies of war are exhibited, not they only, who aided 
 the victory, partake of the triumph, but also, on the occa- 
 sion, prisoners are released from their bonds : so is it 
 here. It is the moment of victory and trophies: As often 
 as you shall eat this bread, shew forth the death of the 
 Lord. 1 Cor. xi. 26." Homil. xxi. in Acta. Apost. T. ix. 
 p. 203—" Is the sinner dead ? It is proper to rejoice, 
 that an end is put to his sins, (hat they can no longer be 
 accumulated. And now it becomes a duty, as for as we 
 may be able, to aid him, not by tears, but by prayer, and 
 supplication, and al ns, and offerings .* Nor were these 
 means lightly devised ; nor is it in win that, in the sacred 
 mysteries, we mention the dead, imploring, for them, the 
 lamb, that there lieth and that taketh away the sins of the 
 world, begging that he will impart some consolation to them* 
 —Let us then aid these our brethren. For if the offering 
 of Job could benefit his sons ; why should you not believe, 
 if you make offerings for the dead, that they may receive 
 some consolation from them ? God grants favours to the 
 prayers of others, as S. Paul teaches : You helping withal 
 in prayer for us; that for this gift obtained for us, by 
 the means of many persons, thanks may be given by many 
 in our behalf. (2 Cor. i. II.) Let us not tire in affording 
 aid to the dead, in offering prayers for them:+ prayer 
 is the common victim of the world." Homil. xli. in Ep* 
 
 * hm @oy]9eiv w$ dv om re n, ou SaHpveiv, ccM* £ux*i$ 3 Hal wmpuuS) 
 
 wrcf dmm tvyjx.$ % 
 
 Aa 3 
 
( 366 ) 
 
 1. ad Cor. T. x. p. 467. — u Let us pity them ; let us aid 
 them as we may bo able ; let us obtain some comfort for 
 them ; small indeed, yet still some comfort. But bow ; 
 by what means ? Ourselves praying, and entreating others 
 to do the same, and for them unceasingly giving alms to 
 the poor. Hence comfort will be derived. God has 
 said : / will defend this city to save it for mine own sake, 
 and for my servant David's sake, (4 Kings xix. 34.) If 
 the remembrance alone of a just man was so prevalent; 
 what may not works effect ? It was ordained by the 
 apostles,* that, in celebrating the sacred mysteries, the 
 dead would be remembered ; for they well knew, what 
 advantage would thence be derived to them.f Will not 
 God be propitious, when he looks down on the whola 
 assembly of the people, raising their hands up to him ; 
 when he beholds the venerable choir of the priests, and the 
 sacred victim lying on the altar V 9 HomiL iii. in Ep. ad 
 Philip. T. xi. p. 32. 
 
 S. Jerom, L. C* " If he, whose wcnrk has 
 burned and suffered loss, (as the apostle says) shall lose 
 the reward of his labour, yet shall he be saved by the trial 
 of fire ; so he whose work shall abide which he built upon, 
 shall be saved without fire. Thus there will be some dif- 
 ference in the degrees of salvation." Adv. Iovinian. 
 ii. T. \. p. 538. — "As we believe the torments of the 
 devil and of those wicked men, who said in their hearts, 
 there is no God, to be eternal ; so, in regard to those sin- 
 
 * He alludes to the apostolical Constitutions, so called ; but 
 which, though very ancient, were certainly not compiled by the 
 apostles. 
 
 T ovh em Tuura ivoftoQeTYiOn uvo twv aflrcxrroXav, to im tuv 
 QftKTuv fjwarnQUiv /tcvrj/x*jv ymaOou twv a7rftfcv7uv, Wavn duroi$ noto 
 nsftos y»vo/KEvov, noTMv Trjv u<pitew. 
 
( 367 ) 
 
 ners, who have not denied their faith, and whose works 
 will be proved and purged by fire, we conclude, that the 
 sentence of the judge will be tempered by mercy " Com* 
 merit, in Isai. T, ii. p. 492. — He eslablishes the same 
 doctrine against the Pelagians, L. i. T. i. p. 83**.— In a 
 letter of consolation to Pammachius on the death of his 
 wife Paulina he says: " Other husbands strew various 
 flowers on the graves of their departed wives; but you 
 bedew the venerable remains of Paulina with the sweet 
 essences of charity ; knowing, that as water quenches fire, 
 so do alms extinguish sin. (Eccles. iii. 35.}" Ep. xxvi. 
 ad Pammach. T. i. p. 208. 
 
 Cent. V. 
 
 S. AugUStin, L. C- " Before the most severe 
 and last judgement, some undergo temporal punishments 
 in this life; some after death; and others both now and 
 then. But not all that suffer after death, are condemned 
 to eternal flames. What is not expiated in this life, to 
 some is remitted in the life to come,* so that they may 
 escape eternal punishment." De Chit. Dei. Li xxi. c. 
 xiii. T. v. p. 1432. — " The prayers of the church and of 
 some good persons are heard in favour of those Christians, 
 who departed this life,+ not so bad as to be deemed un- 
 worthy of mercy, nor so good as to be entitled to imme- 
 
 * Quod in isto non remittitur, remitti in futuro seculo t jam 
 supra diximus. 
 
 + Pro defunctis quibusdam, vel ipsius ccclesix, vel quorundam 
 piorum exauditur oratio. 
 
 a a 4 
 
( 368 ) 
 
 diate happiness. So also, at the resurrection of the dead, 
 there will some be found, to whom mercy will be im- 
 parted, having gone through those pains, to which the 
 spirits of the dead are liable. Otherwise it would not 
 have been said of some with truth, that their sin shall not 
 be forgiven, neither in this world, nor in the world to come, 
 (Matt. xii. 32.) unless some sins were remitted in the next 
 world." Ibib. c. xxiv. p. 1446. — " It cannot be thought, 
 that the souls of the dead are not relieved by the piety of 
 the living, when the sacrifice of our mediator is offered for 
 them, or alms are distributed in the church.* They are 
 benefited, who so lived, as to have deserved such favours. 
 For there is a mode of life, not so perfect as not to require 
 this assistance, nor so bad as to be incapable of receiving 
 aid. — The practice of the church in recommending the 
 souls of the departed, is not contrary to the declaration of 
 the apostle, which says : We must all appear before the 
 judgment-seat of Christ, that every one may receive the 
 proper things of the body, according as he halh done, 
 whether it be good or evil: (2 Cor. v. 10. ) For this merit 
 each one, in his life, has acquired, to be aided by the 
 good works of the living. But all are not aided: and 
 why so ? Because all have not lived alike. When there- 
 fore the sacrifice of the altar or alms, are offered for the 
 dead ; in regard to those whose lives were very good, such 
 offices may be deemed acts of thanksgiving; acts of 
 propitiation for the imperfect; and though to the wicked 
 they bring no aid, they may give some comfort to the 
 living." Enchirid. c. ex. T. iii. p. 83. — " Lord chastise 
 me not inthy anger: May I not be numbered with those, 
 to whom thou wilt say : Go into eternal fire, which hath 
 
 * Ncque negandum est, defunclorum animas pietate suorum 
 tiventium rclevari, cum pro Mis sacrijicium mediatoris ojfertur, vel 
 cltemosyna in ecctcsiafiunt. 
 
 
( 369 ) 
 
 been prepared for the devil and his angels. Cleanse me 
 so in this life, make me such, that I may not stand in need 
 of that purifying fire, designed for those who shall be 
 saved, yet so as by Jire, And why, but because, (as the 
 apostle says) they have built upon the foundation wood, 
 hay, and stubble? If they had built gold and silver and 
 precious stones, they would be secured from both fires ; 
 not only from that in which the wicked shall be punished 
 for ever; but likewise from that fire which will purify 
 those who shall be saved by fire.* But because it is said, 
 he shall be saved, that fire is thought lightly of; though 
 the suffering will be more grievous than any thing man 
 can undergo in this life." In PsaL xxxvii. T. viii. p. 
 127. — u It cannot be doubted, &c. See the passage p. 
 273. — " We read in the second book of Maccabees, (xii. 
 43.) that sacrifice was offered for the dead; but though, 
 in the old Testament, no such words had been found, the 
 authority of the universal church must suffice, whose 
 practice is incontrovertible. When the priest at the altar 
 offers up prayers to God, he recommends in them the souls 
 of the departed.! — When the mind, sometimes, recollects, 
 that the body of his friend has been deposited near the 
 tomb of some martyr, he fails not, in prayer, to recom- 
 mend the soul to that blessed saint; not doubting, that 
 succour may thence be derived. J— Such suffrages must 
 not be neglected, § which the church performs in general 
 words, that they may be benefited, who have no parents, 
 
 * Sed etiam de Mo qui emendabit eos qui per ignem salvi erunt, 
 
 f Locum suum habet commendcUio mortuorum, 
 
 X Eum prodesse non dubium est, 
 
 § Non tunt prater mitkndx supplicationes pro spiritibus trior* 
 tuorum. 
 
( 370 ) 
 
 nor children, nor relations, nor friends." De cur a pro 
 Mortuis. c. i, iv. T. iv. p. 288— 290.— The same senti* 
 ment is repeated through the whole Treatise. 
 
 S. Paulinus, bishop of Nola, the contempo- 
 rary and correspondent of S. Austin, establishes the same 
 doctrine in various passages of his writings. See BibU 
 PP. T. vi. p. 163, &c. 
 
 Theodoret, G. C. $i In the day of the coming 
 of the Lord a strict enquiry will be made ; and them, who 
 shall have lived well, like gold and silver, the fire will ren- 
 der more shining ; but it will burn, like stubble and chaff, 
 such as shall have wrought iniquity. " In c. iii. Ep. 1. 
 ad Cor. T. iii. p. 134. — The same Theodoret represents 
 the emperor, Theodosius the younger, kneeling before the 
 tomb of S. Chrysostom, and praying for his parents, 
 Arcadius and Eudoxia, u that God would pardon the 
 sins,* which they had, through imprudence, committed. 
 For they had been long dead.'* Hist* Eccl. Lib. v. c. 
 xxxvi. p. 236. 
 
 S. Nilus, G. C* u To be grieved, to weep, and 
 fast, immoderately, for the death of a relation, indicates 
 unbelief and the want of hope. He, who believes, that 
 lie will rise again from the grave, will feci comfort; will 
 return thanks to God ; will change his tears into joy ; 
 will pray that he be made partaker of eternal mercy,* and 
 will himself turn to the correction of his own failings." 
 jL. i. Ep. cccxi. p. 1J5. 
 
 * (rvyyvuvcu toi; ik dyvoias ntiixYinocriv dvri$o\n<rai, 
 t euitTxt eta** dwm vjxw tov ftOi/«»£fVTa» 
 
( m ) 
 
 Amobius, the younger* L. C. "They 
 'who offer money or gifts to the churches, and die in their 
 sins, do it, in order that they may be relieved by our 
 prayers." + Bibl. PP. Max. T. viii. p. 298. 
 
 Council of Trent. 
 
 tc As the Catholic church, instructed by the Holy 
 Spirit, has taught in her councils, from the sacred writings, 
 and the ancient tradition of the fathers, and this synod has 
 now recently declared, that there is a Purgatory, and that 
 the souls there detained are helped by the suffrages of 
 the faithful, but principally by the acceptable sacrifice 
 of the altar — therefore this holy synod gives her com- 
 mands to the bishops, to be particularly careful, that 
 the sound doctrine concerning purgatory, which has been, 
 delivered by the holy fathers and sacred councils, be 
 taught, and held, and believed, and be every where 
 preached: that all abstruse and subtle questions, which 
 tend not to edification, and from which piety seldom draws 
 any advantage, be avoided in public discourses before the 
 people : that uncertain things, and such as have the ap- 
 pearance of falshood, be not allowed to be made public, 
 nor be discussed : and that whatever may tend to encou- 
 rage idle curiosity, and superstition, or may savour of 
 
 • He lived towards the close of the fifth century, and has left 
 us a commentary on the Psalms. 
 
 flit nostris precibus reviviscant. 
 
( 372 ) 
 
 filthy lucre, be prohibited as scandalous impediments to 
 virtue." Sess. xxv. Decretum de Purgat. p. 286. 
 
 The Sacrament of Extreme Unction. 
 
 Proposition XIII. 
 
 The Sacrament, which is administered 
 to dying persons, to strengthen them in 
 their passage out of this life into a better, 
 from the oil that is used on the occasion. 
 Catholics call Extreme Unction, and they 
 believe it to be divinely instituted. 
 
 SCRIPTURE. 
 
 Mark vi. 12, 13. And going forth, they preached 
 that men should do penance: and they cast out many 
 devils, and anointed with oil many that were sick, and 
 healed them. 
 
 This may be understood to refer to that institution 
 which S. James afterwards promulgated in his epistle, 
 v. 14. 15. — Is any man sick among you? let him bring 
 in the priests of the churchy and Id them pray over him; 
 
( S73 ) 
 
 anointing kirn with oil in the name of the Lord: and the 
 prayer of fail h shall save the sick man; and the Lord 
 shall raise him up : and if he be in sins } they shall be 
 forgiven him* 
 
 FATHERS. 
 
 Cent. III. 
 
 Origen, G. C I quoted a passage from this 
 father on the sacrament of penance, (p. 306.) in which 
 are introduced the words of S. James ; but he seems to 
 refer them to those, who are infirm or sick from sin, not 
 from bodily illness; and therefore they do not clearly 
 establish the sacrament of Extreme Unction. 
 
 Cent. IV. 
 
 Victor of Antioch,\ G. C. " S. Mark men- 
 tions (vi. 13.) that the anointing with oil was anciently 
 used; with whom S. James agrees when he says : Is any 
 one sick among you f &c. (v. 14.) Oil relieves lassitude, 
 
 t He was a priest of that city, and flourished about the close 
 of the fourth, or the beginning of the fifth century.— He has left us 
 a commentary on S. Mark's gospel. 
 
( 374 ) 
 
 ancl is (he source of light and gladness : the anointing 
 with oil, therefore, denotes mercy from God, the cure of 
 sickness, and the illumination of the heart." Bibl. PP. 
 Max. T. iv. p. 381. 
 
 S. John Chrysostom, G. C- " To our pa- 
 rents we are indebted for the present life ; to the ministers 
 of God for the life to come. But they cannot ward off 
 death from their children, nor even sickness; while the 
 latter, not unfrequently, save the soul labouring at the 
 point of death, inflicting on some a lighter punishment; 
 and preventing others from being lost; not by instruction 
 only and admonition, but by the defence of prayer. For 
 they have obtained a power, not in baptism only, but of 
 forgiving the sins which we afterwards commit.* Is any 
 man sick among you? says S.James; Let him bring in 
 the priests of the church," &c. L. iii. de Sacerdot* c. 6. 
 T. iv.;). 31. 
 
 Cent V. 
 
 Innocent I. i. C. In reply to certain questions, 
 which had been proposed to him by Decentius, an Italian 
 bishop, Innocent having remarked, that the traditions of 
 the apostles should be every where observed, and particu- 
 larly those of Rome derived from S. Peter; in the eighth 
 place says as follows : u You cite the words of S. James, 
 Js any man sick among yon ? Let him bring in the 
 priests of the churchy &c. This passage, doubtless, is to 
 be understood of the sick among the faithful, who may be 
 anointed with the holy chrism, which, when consecrated 
 
 * xai ra pir*. iccura cruyxufav Ixw* i&<riav afxxprnfjutTa, 
 
( S75 ) 
 
 by the bishop, not only priests, but all Christians, may 
 use in anointing themselves and others in cases of neces- 
 sity. It is idle to make any question about bishops, 
 since the practice is allowed to priests. For therefore are 
 priests mentioned, on account of the many occupations, in 
 which bishops are engaged, which may hinder them from 
 attending the sick. When the bishop can, or is inclined 
 to attend, he may give his blessing, and anoint with that 
 chrism, which it was his office to consecrate." Ep. ad 
 Decent. Cone. Gen. T. ii. p. 1247, 1248. 
 
 S. AugllStin, L. C- " A s often as sickness 
 happens, the sick man should receive the body and blood of 
 Christ, and then anoint his body,* in order to comply with 
 the words of the apostle; Is any man sick among you? &c. 
 Consider, brethren, that he who, in his sickness, has re» 
 course to the church, will deserve to obtain the restoration 
 of his health, and the forgiveness of his sins. M Serm. 
 cexv. de Temp. T. x. p. 367. — He elsewhere cites the 
 passage of S. James# Speculum in Ep. Jacob* 1\ iii. 
 p. 378. 
 
 S. Cytil of Alexandria, G. C. Speaking 
 
 against charms and incantations, he says : u But do you, 
 if you feel pain in your body, and have faith, that the name 
 of God can dispel it, pronounce that name, calling on him 
 by prayer : for thus you will act better than others do f 
 and thereby give glory, not to the impure spirits, but to 
 God. I will likewise mention that divinely inspired 
 passage of S. James : Is any man sick among youV &c. 
 It. vi. de A dor at. in spiritu el verit, T. i. p. 211. 
 
 * Corpus et sanguinem Christi accipiat, et. indc corpusculum 
 suum xwgat. 
 
( 376 ) 
 
 Council of Trent. 
 
 C4 The Synod declares and teaches, that our merciful 
 Saviour, who was willing, that his servants should, at all 
 times, be provided with salutary remedies against all the 
 attacks of their enemies; as, in the other sacraments, he 
 prepared means, whereby, during life, they might be pre- 
 served from every grievous evil; so would he guard the 
 close of life, by the sacrament of Extreme Unction, as by 
 a strong barrier. " Scss. xiv. De Extrema Unct. p* 122. 
 It then observes, that this sacrament, instituted by Christ, 
 was first intimated by S. Mark, and afterwards recom- 
 mended and promulgated by the apostle S. James. 
 
 The Sacrament of Holy Order. 
 
 Proposition XIV. 
 
 We believe Order to be a sacrament, by 
 which the ministers of the church are con- 
 secrated, and power given to them to per- 
 form such public offices as regard the 
 service of God and the salvation of souls. 
 
( 377 ) 
 
 SCRIPTURE. 
 
 Acts vi. 6. These they set before the apostles ; and 
 they praying, imposed hands upon them. — Ibid. xiii. 
 2, 3. Separate me Saul and Barnabas, for the work 
 whereunto I have taken them. Then they fasting, and 
 praying, and imposing their hands upon them, sent them 
 away. — 1 Tim. iv. 14. Neglect not the grace that is in 
 thee, which was given thee by prophecy, with the impost' 
 tion of the hands of the priesthood. — Ibid. v. 22. Im» 
 pose not hands lightly upon any man, neither be partaker 
 of other mens sins. — 2 Tim. i. 6. For which cause lad" 
 monish thee, that thou stir up the grace of God, which 
 is in thee, by the imposition of my hands. 
 
 FATHERS. 
 
 As in various passages of the New Testament, so in the 
 most ancient monuments of church-history mention is 
 made of bishops, priests, and deacons, and of their re- 
 spective offices; and these are considered as divinely 
 instituted. To them, with a view to promote the dignity 
 of the worship of God, other inferior degrees of order, 
 beginning with that of subdeacon, were superadded also, 
 in the earliest times, by the church, as we read in the 
 letters of S. Cyprian, and in more ancient authors. Li 
 the fourth council of Carthage, held in 398, rules are 
 
 Bb 
 
( S78 ) 
 
 prescribed, according to which, the superior and minor 
 degrees of order were to be conferred, from the rank of 
 bishop to that of door-keeper, the lowest office in the 
 church. The imposition of hands, so often practised, and 
 recorded by the apostles, was carefully observed in the 
 three first degrees, and in them only. 
 
 Cent. IV. 
 
 Fourth Council of Carthage, i. C. 
 
 " When a bishop is ordained, let two bishops place aiid 
 hold the bock of the gospels over his head and neck, and 
 whilst one pronounces a blessing over him, all the other 
 bishops, who may be present, shall touch his head with 
 their hands." Can. ii. Cone. Gen. T. ii. p. 1199.— 
 u When a priest is ordained, while the bishop blesses him, 
 and holds his hand over his head, the other priests present 
 shall hold their hands near to that of the bishop, over his 
 head. Ibid, can, iii. — M When a deacon is ordained, the 
 bishop alone, who blesses him, shall place his hand over 
 his head: because he is not ordained to the priesthood, but 
 to the ministry. ,, Ibid, can. iv. 
 
 S. Ephrem, G. C- " The clerks shall then be 
 separated from one another ; the bishops from their co- 
 bishops : the deacons from other deacons, and the subdea- 
 ' cons, singers, and readers from each other." Serm.de 
 stcundo. adv. Dom. T. ii. p. 273. Ed. Vossii. 
 
 Cent. V. 
 
 S. John Chrysostom, G. C. " A ^ d when 
 
 they had jitajid, they laid their hands upon them. This 
 
( 379 ) 
 
 is the xxpwwa, the laying on of hands, that is, ordination. 
 The hand is laid on, but God operates: it is his hand, 
 "when the ordination is duly performed, that touches the 
 head "—HcmiL xiv. in Act. Apost. T. ix. p. 133. — " Se» 
 parate me Saul and Barnabas* What mean these words, 
 separate them for the work ?- For the work of the apos- 
 tleship. And consider, by- whom they are ordained. By 
 Lucius of Cyrene and Manahen, says the scripture, (Acts 
 xiiij: rather by the spirit. The less honourable these 
 persons are, the more signal is the grace of God." Ibid* 
 Homil. xxvii. p. 249. ** I admonish thee 9 that thou stir 
 vp the grace of God, which is in thee by the imposition 
 of my hands; that is, the grace of the divine spirit, 
 which thou hast received, to establish the church, to work 
 miracles, to execute all the offices of religion." — HomiU 
 i. in ii. Tim. T. xi. p. 539. Cl Though the priesthood 
 be exercised upon earth, yet it ought to be reckoned 
 among the superior goods of heaven. And justly; for 
 neither, man, nor angel, nor archangel, nor any created 
 power, but the Holy Ghost himself, established that sa- 
 cred order, and instructed men to think, that they exer- 
 cised a ministry of angels in a mortal body. Wherefore, 
 whoever is raised up to the priesthood, ought to be as pure 
 as if he were already in heaven among those blessed spi- 
 rits.— r When you see our Lord placed upon the altar, and 
 there offered up, the bishop celebrating the sacrifice, and 
 praying; and all purpled, as it were, with that precious 
 blood, do you think, that you are amongst men, and still 
 upon earth ? — Living as yet upon earth, priests dispose of 
 the things of heaven ; and they have received a power 
 which God would give neither to angels, nor archangels. 
 He said to them, and not to angels : whatsoever you shall 
 tynd on earth, shall be bound in heaven/ and whatsoever 
 you shall loose on earth, shall be loosed in heaven. (Mat. 
 xviii. 1§. Temporal princes have a power to bind, but 
 that is thye body: episcopal power binds the soul, and 
 
 Bb2 
 
( S80 ) 
 
 reaches unto heaven ; God ratifying above what the bishop 
 does below ; the master confirming the sentence of his ser« 
 vant."— De Sacerdotio. L. iii. T. iv. p. 27. 
 
 S. Epiphanius, G. C- " He that has married 
 a second time, is not admitted to, the priesthood, though he 
 remain continent, or be a widower. Such a one, I say, is 
 not admitted to the degree of bishop, priest, deacon, and 
 subdtacon. But, as to the degree of lector, he may be 
 taken from any rank — because the lector is no priest, but 
 the scribe* as it were, of the \ divine word." L. ii. adv. 
 Jlcer. T. i. p. 410. 
 
 Cent, V. 
 
 Innocent L L. C> ^ e tnus writes to Alex- 
 ander, bibhop of the patriarchal see of Antioch, who had 
 consulted him',; remarking, that, by the authority of the 
 Nicene council, his church had received au extensive 
 jurisdiction, founded as it had been by S. Peter. " Wc 
 deem it right, that, as by a special power you ordain me- 
 tropolitans, you ought not to suffer other bishops to be or- 
 dained without your knowledge and consent, by writing to 
 those that are afar off, and causing those that are near to 
 come (o you for ordination." Ep. xviii. Cone. Gen. T. ii. 
 p.'12G9. 
 
 S. August in, L. C. u Both are sacraments, 
 (baptism and order), and both are, by a certain consecra- 
 tion, gfiven to man; the first when he is baptised, the 
 second when he is ordained : and therefore, iri the Catholic 
 Cliiirch, ncitlur of them is ever repeated. Thus, if any 
 of die Dona ist prelates, renouncing their schism, come 
 
 r to us, and it seeni proper that they should continue 
 
 
( 381 ) 
 
 to exercise the same functions, we reordain them not : for 
 as their baptism, so their ordirntion, remains entire. The 
 evil was in their schism, which conciliation has corrected; 
 not in the sacraments, of which the character is unchange* 
 able. And when it is deemed expedient, that prelates, so 
 returning, should not be employed, they are not, for that, 
 deprived of their orders, which continue in them. Where- 
 fore, lest the sacrament, and not the man, should seem to 
 be injured, the right of ordination is not repeated before 
 the people." Contra Ep. Parmen. L. ii. c. xiii. T. vii. 
 p. 18.— li Let the Donatists explain, how the baptismal 
 sacrament is not lost, and that of order is. For if both be 
 sacraments, as is not doubted, the same must be the case 
 of both. Wrong must be done to neither." — Ibid, p. 19. 
 —The same sentiment, that order is a sacrament, whereby 
 grace is conferred, is repeated in many other works of the 
 same learned saint. 
 
 S. Leo, L. C. ci Besides the authority of gene* 
 ral practice, which we know to have come down from the 
 teaching of the apostles, the scripture declares, that when 
 Paul and Barnabas, by the command of the Holy Spirit, 
 were sent to preach the gospel to the gentiles, they (Simon, 
 Lucius and Manahen) fasting and praying, laid their 
 hands upon them. And this, that we might know, how 
 great should be the caution of them that give and of them 
 that receive, that the sacrament of so high a grace be not 
 performed negligently.' ' — Ep, xi. al. lxxxi. ad Dioscor. 
 Alex. p. 436. " It is our duty to follow the apostolic rule, 
 and to admit no one, however excellent be his qualifications, 
 and his conduct holy, to the degree of deacon, or the ho- 
 nour of the priesthood, or the sublime dignity of episco- 
 pacy, if it shall appear, that he has been the husband of 
 more than one wife, or that his wife had had another hus- 
 band." — He proceeds to lay down many excellent rules on 
 this head, and to enforce the laws of ancient discipline, in 
 
 Bb3 
 
( 382 } 
 
 order, that such as are to be promoted to clerical offices in the 
 church, be free from every stain, and endowed with every 
 Christian virtue* Ep. i. al. lxxxvii. ad. Ep* Africa p. 399» 
 
 Council of Trent. 
 
 * Since it is evident, from the testimony of scripture, 
 apostolical tradition, and the unanimous consent of the fa- 
 thers, that by sacred ordination, which is performed by 
 words and external signs, grace is conferred : hence let no 
 one doubt, that order is truly and properly one of the 
 seven sacraments of the church. The apostle says to Ti- 
 mothy: I admonish thee, that thou stir, up the grace of 
 God, which is in thee by the imposition of my hands" 
 2 Tim. 1. 6. — Sess. xxiii. c. iii. p. 212. The synod also 
 defines, that, besides the priesthood, there are other major 
 and minor orders, by which, as it were by steps, the can- 
 didate rises to the priesthood. The major orders are 
 those of deacon and subdeacon: the minor are those 
 of acolyte, exorcist, lector, and doorkeeper (ostiarius.) 
 Ibid. 
 
 Celibacy of the Clergy. 
 
 The discipline of our church on this point, has not al- 
 ways been, it is plain, precisely what it is at present; 
 but because it is discipline, therefore may it be changed, as, 
 in the alteration of times and circumstances, it has seemed, 
 
( S83 ) 
 
 or shall seem, good to our ecclesiastical rulers. In the 
 Greek and Latin churches the discipline is not the same: 
 but in both, the advice of S. Paul, founded on the justest 
 views, if it did not always enforce the practice, served to 
 establish the principle of the expediency of clerical celi- 
 bacy. With the Greeks, no one, after ordination to the 
 higher orders, is now allowed to marry ; but they that have 
 wives may be promoted to them, that of bishops excepted, 
 who must always be single men. 
 
 SCRIPTURE. 
 
 1 Cor. vii. 7, 8, 9. I would that all men were even 
 as myself: but every one hath his proper gift from 
 God; one after this manner, and another after that % — 
 But I say to the unmarried, and to the widozos : it is 
 good for them, if they so continue, even as 1. — But 
 if they do not contain themselves, * let them marry, — 
 Ibid. 25. — Now concerning virgins, I have no com- 
 mandment of the Lord: but I give counsel, as having 
 obtained merty of the Lord, to be faithful, — 26, / think 
 therefore that this is good for the present necessity, 
 that it is good for a man so to be, — 27. Art thou 
 bound to a wife ? Seek not to be loosed. Art thou loosed 
 from a wife? Seek not a wife, — 28. But if thou take a 
 wife, thou hast not sinned. And if a virgin marry, she 
 hath not sinned; nevertheless, such shall have tribulation 
 of the flesh* But I spare you. — 32. But I would have 
 you be without solicitude. lie that is without a wife, 
 
 * « 3e quh iynpaTzvonai* 
 
 Bb 4 
 
( 384 ) 
 
 is solicitous for the things that belong to the Lord, 
 how he may please God. —S3. But he that is with a 
 wife, is solicitous for the things of the world, how he 
 may please his wife; and he is divided.— 35* And this 
 J speak for your profit: not to cast a snare upon you, but 
 for that which is decent, and which may give you power to 
 attend upon the Lord, without impediment. 
 
 FATHERS. 
 
 To quote their sentiments on the subject, is unnecessary ; 
 for they unanimously, in all their writings, inculcate a com- 
 pliance with the counsel of S. Paul; and, when the disci- 
 pline of the church permitted marriage, themselves chose a 
 life of voluntary celibacy. They saw, how true was the 
 observation, that the married man was divided ', and that 
 solicitude for the things of the world was inseparable from 
 the state. And where the fewer of these cares should be, 
 there, they again saw, would the mind be more at liberty 
 to attend upon the Lord, that is, to fulfill the duties of the 
 ecclesiastical calling. 
 
 The Religious or Monastic State, 
 
 SCRIPTURE. 
 
 Matt, xix. 10, 11. — His disciples say unto Jesus: if 
 the case of a man with his wife be so, it is not good to 
 
( 385 ) 
 
 marry* He said to them ; all men receive not this wordy 
 but they to whom it is given.* — Ibid. 20. — The young 
 man sailh to Jtsus : All these (the commandments) have I 
 kept from my youth, what is yet wanting to me £— Jesus 
 saith to him : if thou wilt be perfect, go, sell what 
 thou hast, and give to the poor, and thou shalt have trea- 
 sure in heaven: and come, follow me. — I Cor. vii. 7,— 
 I would that all men were even as myself: but everyone 
 hath his proper gift from God ; one after this manner , 
 and another after that. — 8. But I say to the unmarried^ 
 and to the widows : it is good for them if they so continue, 
 even as I. — 38. Both he that giveth his virgin in mar- 
 riage doth well ; and he that giveth her not, doth better* 
 — 40. But more blessed shall she (the widow) be, if she so 
 remain, according to my counsel; and I think that 1 also 
 have the spirit of God. 
 
 On the advice given by Christ, and by the apostle, in these 
 passages, is founded the opinion, which Catholics entertain, 
 of the expediency of what are called the evangelical coun- 
 sels, that is, of voluntary poverty, perpetual chastity, and 
 entire obedience. " When a counsel is given," says S. Jerom, 
 c< the will is left free : when a command, strict compliance 
 is required." To live up to these counsels constitutes the 
 character of the monastic profession ; the vows or solemn 
 promises, which are freely made, induce the obligation; 
 and from this arises the perfection of the state. The fa- 
 thers are unanimous in their praises ; and it was early in 
 the Christian church that the state was embraced by many. 
 It was not, however, before the fourth century, that the 
 eremitical life took a regular form in Egypt and other 
 parts of the east ; in the west, S. Benedict, towards 
 the close of the fifth, gave that rule to his followers, 
 
 w 7ravT£$ x a p ov<ri T °v *<W towtov, 'oax' m$ OtfoTai. 
 
( 386 ) 
 
 which is most admired, and which has been very generally 
 adopted by the various founders of religious orders, male 
 and female, in the western church. 
 
 The Sacrament of Matrimony. 
 
 Proposition XV 
 
 We believe Matrimony to be a sacra- 
 ment of the new law, instituted by Christy 
 whereby a new dignity is added to the civil 
 contract of marriage, and grace given to 
 those who worthily receive it. 
 
 SCRIPTURE. 
 
 Matt* xix. 6. — What therefore God hath joined toge- 
 ther, let not man put asunder, — 1 Cor. vii. — In the whole 
 chapter, the apostle gives advice on the conduct of married 
 persons, and on the respective states of celibacy and mar- 
 riage; clearly considering it as a^ubject, in which the gfpfft 
 duties of region were involved. — 39. A woman is bound hi/ 
 the law as long as her husband liveth ; but if her husband 
 
( 387 ) 
 
 die, she is at liberty: let her marry to whom she will; 
 only hi the Lord,— 40. But more blessed shall she be, if 
 she so remain, according to my counsel ; and I think that 
 1 also have the spirit of God, — Ephes. v.— In this chapter 
 the apostle inculcates the mutual duties of man and wife, 
 from the example of Christ and the church ; of his union 
 with which he states matrimony to be a sign or figure. He 
 therefore contemplates matrimony, not as a mere civil con- 
 tract, whereby a man is bound to a woman, but as some- 
 thing mysterious or sacramental : For this cause, he says, 
 v. 31. shall a man leave his father and mother : and shall 
 stick to his wife, and they shall be two in onefesh. This is 
 a great sacrament (or mystery) : but I speak in Christ and 
 in the church ."—I I may, however, be granted, that there 
 is not any passage in scripture, in which any express 
 mention is made of the institution of this sacrament. 
 
 FATHERS. 
 
 Cent. I, 
 
 S. Ignatius, G. C- " That the marriage may 
 be in the Lord, and not in the flesh, the man and woman 
 shot. Id consult the judgment of the bishop*" Ep. ad Po* 
 lycarp, p. 41. 
 
 Cent. II. 
 
 Tertullian, L. C. u How can I describe the 
 happiness of that marriage, which the church approves, 
 
( 388 ) 
 
 the oblation confirms, the angels proclaim when sealed, 
 and the father ratifies ?" — Lib. ad uxorem, c. ix. p. 282. 
 
 Cent. IV. 
 
 S. Basil, G. C. " This bond of nature, this 
 yoke, accompanied by a blessing,* unite together those 
 who before were separated. — The wife must bear with 
 her husband, though he be harsh, and savage in his 
 manners, nor, on any account, seek for a separation. 
 Does he strike ? Still he is your husband. Is he drunken ? 
 He is united by nature. Is he rude, and hard to be 
 pleased ? Still, he is a part of yourself, and the most noble 
 part.'' — Horn. vii. in Hexam. T. i. p. QS. 
 
 S. Gregory of Nyssa, G. C. «From 
 
 what I have said, let no one imagine, that I disapprove of 
 the institution of marriage; for I well know, that the 
 blessing of God is upon it." — L. de Virg. c. viii. T. ii. 
 
 p. 568. 
 
 S. Epiphanius, G. C- " The Holy, Catholic 
 and apostolic Church believes, that those may be saved, 
 who are bound together in lawful marriage ; for, that mar- 
 riage is honourable, (Heb. xiii. 4.) may be concluded, 
 because Chris!, when invited, assisted himself, to give his 
 blessing to it. I J ad he refused, he might have been 
 deemed an enemy to marriage, and not willing to receive 
 others with kindness and indulgence. Marriage, there- 
 fore, is honourable, which he himself approved ; and he 
 was present, in order to silence those who argue against 
 
 ii 
 
 i 
 
 
( S89 ) 
 
 truth. Even it was on that occasion, that he wrougrf • V1# 
 first miracle, changing water into wine.— And this he d¥}~ 
 by signs and wonders to give a lustre to honourable mar- 
 
 riage.— Adversus Hcercses Hcer. lxvii. T. i. p. 714. 
 •■ 
 S. Ambrose, L. C. <c We know, that God is 
 the Lord and the guardian of marriage, who may not suf- 
 fer another's bed to be defiled. He that- commits this 
 crime, sins against God, whose law be viojates ; whose 
 favour he renounces: and therefore, because he sins 
 against him, he loses the participation of this heavenly 
 sacrament."— L. i. de Abraham, c. vii. T, i. p. 229. — 
 " As the marriage must be rendered holy by the sacer- 
 dotal blessing;* how can that be termed a marriage, 
 where there is no agreement of faith."— Ep. xxiii. ad 
 Vigil, T. v. p. 232. 
 
 S. Siricius, L. C (i That blessing, which the 
 priest imparts, may be considered as a kind of sacrilege, 
 if it be attended by any transgression. " — Ep, ad Ilimer, 
 c. iv. Cone. Gen. T. ii. p. 1019. 
 
 Council of Carthage, in 398, L. C. 
 
 " When the parties are to receive the priest's blessing, let 
 them be presented by their parents." — Can. xiii. Cone. 
 Gen. T. ii. p. 1201. 
 
 S. John Chrysostom, G. C- " Whenever 
 you are about to take a wife, read not only the laws of the 
 land, but more than these, consider those of the church ;t 
 for by these, and not by those of the state, will God judge 
 
 * Vtlamint sacerdotali, Sf benedictione sanctificari oporteat. 
 T fW t«j £§w0£v avuyiva<rHE vofJt,u$ fxovov, aXhx uai tsqq ekstvcov, ts; 
 
 <TFp Yl/XlV KEl(XiVU$. 
 
( 390 ) 
 
 you in that day."— Horn. iii. Quales ducendce sint uxores. 
 T. iii. p. 212. Edit, Bened. — " Christians should ba- 
 nish from their weddings all devilish pomps, and the like; 
 and introduce the servants of God and his priests : to have 
 Jesus Christ in person amongst them, as he was at the mar- 
 riage of Cana — To what purpose do you bring in a priest 
 to crave a blessing ; and the next day^ yourselves commit 
 base actions V'—Serm. xviii. T. v. p. 242, 243. Edit. 
 Paris. 1636.— " With truth did the apostle say, that this 
 tv&s a great mystery, that father and mother should be 
 left, and that the man shall stick to her, who before was a 
 stranger to him, and prefer her to all. This is indeecj a 
 mystery i and even parents, when this is done, take no 
 offence." — Horn. xx. in ep. ad Eph. T. x. p. 1040. 
 
 Cent. V. 
 
 Innocent I. L. C. Speaking of a man, who 
 had married another woman, while his wife was in capti- 
 vity, he says : *t Knowing this we decreed, agreeably to 
 catholic belief, that that marriage was valid, which, by the 
 divine grace, was first established ; and that the second, the 
 the first wife being living, and not repudiated by a divorce, 
 could not be legitimate," — Ep. ix. ad Probum. Cone. 
 Gen. T. ii. p. 1263.-—" The blessing which the priest 
 gives in marriage — must be considered as conformable to 
 the law anciently appointed by God." — Ep. ii. ad Vhtri- 
 tium. Ibid. p. 1251. 
 
 S. All'yiuslin, Ij. C. In various parts of his 
 works he speaks of marriage as a sacrament. — " In the 
 marriages of our women, the sanctity of the sacrament is of 
 
( 391 ) 
 
 the greatest weight."*— De Bono conjug. c. xviii. T. vi, 
 p. 335* — u In all nations, the great good of marriage con- 
 sists in the propagation of children, and the fidelitj' of the 
 the parties : bat among Christians, there is, besides, the 
 holiness of the sacrament." + — Ibid. c. 24. p. 337. — V! I* 1 
 the city of God, in his holy mountain, that is, in the 
 church, not the bond only, but the sacrament of mar- 
 riage,* commands our respect." — I)e fide et oper. c. -vii. 
 T» iv. jp. 27. — He exhorts the man to be continent before 
 marriage. " because if he be not, he will not deserve to 
 receive the benediction with his wife." § — Serm. ccxliii. 
 T. x. p. 387. 
 
 S. Leo, L. CJ. a As then the nuptial union 
 has, from the beginning, been so appointed, that, besides 
 the conjunction of sexes, there should also be the sacra- 
 ment of Christ and his church ; it is plain, that the 
 woman, who has no part in the nuptial mystery, can have 
 no claim to matrimony. ,, — Ep. ii. al, xcii. ad Rusticum 
 Narbon. p. 408. 
 
 S. Cyril of Alexandria , G. C. •• Christ 
 
 was born of a woman ; not that such birth arose from any 
 necessity of his nature; but because it was his wish to en- 
 tail his blessing on the origin of man, and reverse the 
 curse that had been pronounced against him.— For the 
 same reason also he would be present with his disciples at 
 the marriage of Cana ; that his blessing might give honour 
 to it. This we have learned from the divine scriptures, 
 
 * Plus valet sanctitas sacramenti, guamfcecunditas uteri. 
 
 f Bonum nuptiarum est etiatn in sanctitute sacramenti. 
 
 X Nmi solum vinculum, verumetiam sacramentum. 
 % Benedictionem acciperc cum sponsa sua non mi rebitur. 
 
( S92 ) 
 
 from the holy apostles, and the testimony of our fathers." 
 Ep. ad Nest. Cone. Gen. T. iii. p. 408.— " When the 
 marriage was celebrated, and the mother of Jesus was 
 there, he himself came with his disciples, not to feast, but 
 to work a miracle ; and moreover to give a blessing to the 
 principle of human life, as far as the body is concerned. 
 For it was expedient, that he who came to renovate tbe na* 
 ture of man, and to restore all things, should bestow a 
 blessing, not alone on those who were then born, but 
 should prepare a grace for those that were to come, and 
 sanctify their origin. — By his presence, as he was the sub- 
 ject of joy to all, he gave a dignity to the nuptial bond, 
 and diminished the pain of child-birth."— In c, ii. Joan. 
 L. ii.e. i- T. iv. p.. 135. 
 
 S. Maocimus of Turin, L. C-* " The son 
 
 of God goes to the marriage, that what, by his power, he, 
 long before, appointed, he might now sanctify by his 
 presence."— Horn. i. de Epipfu B B. PP. Max. T. vi. 
 p. 9. 
 
 Council of Trent. 
 
 « The father of the human race, under the instinct of 
 the holy Spirit, pronounced the bond of marriage to be 
 perpetual and indissoluble, when he said : This is now 
 bone of my bones, andjlesh of my flesh : Therefore shall 
 a man leave his father and his mother, and shall cleave 
 unto his wife s and they shall he two in one flesh. (Gen. ii. 
 
 * He was bishop of that city under Honorius, and alive in 46*5. 
 He has left some homilies. 
 
( S93 ) 
 
 23. 24.) Our Saviour Christ, repeating these last words, 
 as coming from God, added: wherefore, they are no 
 more two, but one flesh ; Matt. xix. 6. And straightway 
 confirmed that bond of union, which Adam had declared, 
 saying : what therefore God hath joined together, let not 
 man put asunder. Ibid. — He, the author and perfecter of 
 all the sacraments, by his passion merited for us that 
 grace, which should give perfection to natural love; should 
 strengthen the indissoluble union ; and should sanctify the 
 married couple. And S. Paul intimated the same, when 
 he said : Husbands, love your wives, as Christ also loved 
 the church, and delivered himself up for it; subjoining: 
 This is a great sacrament: hut 1 speak in Christ, and in 
 the church. (Ephes. v.) — Wherefore, as matrimony, in 
 the evangelical law, excels, through Christ, the primitive 
 contracts, it is justly to be numbered among the sacraments 
 of that law; and so have the fathers, the councils, and 
 universal tradition always taught/' — Sess. xxiv. de Sa*» 
 cram. Matrim. p* 238. 
 
 Ceremonies. 
 
 In the administration of the sacraments and in other 
 parts of her religious offices, the Catholic church uses 
 many rites and ceremonies, which have been derived from 
 the most ancient times* This alone would be a sufficient 
 motive for their retention, were there no other; as from 
 that circumstance arises an additional proof of the anti- 
 quity of her faith and discipline. But these ceremonies, 
 as they had in their primitive introduction, so in their 
 retention they have besides, other advantages. They 
 
 C C 
 
( 394 ) 
 
 excite attention ; they impress the mind with a certain 
 awe; to the unlearned they convey instruction; and, on 
 all occasions, departing from the usages of common life, 
 they give a peculiar dignity and character to whatever 
 action is connected with the service of the Almighty. Nor 
 dors this ceremonial pirtof our religion, enforced by .what 
 G<>d himself commanded in the old Law, any more than 
 the rich dresses of our mini>ters, the decorations of our 
 churches, and the general pomp of service, set off by in- 
 cense, lights, anil n usic, where circumstances will allow 
 it, —all this does not affect that Christian simplicity, which 
 the gospel inculcates, ttil seat of which is in the heart; 
 nor that adoration of the father in spirit and in truth 
 (Jo. iv. ^3.) ; which Christ demands from his followers. 
 
 For each particular practice, in the Catholic church, 
 which comes under the head of ceremonies, I could ad- 
 duce the authority, were it necessary, of primitive times, 
 as each is recor led in the writings of the fathers. Of 
 antiquity, as just observed, the badge and glory of their 
 church, even in things seemingly of little value, or not 
 always agreeable to modern notions, Catholics are solicit- 
 ously reteutive. On one point I will be more particular. 
 
 The Sign of the Cross. 
 
 This sign is prescribed in our Rituals to be frequently 
 used, particularly in the administration of baptism, and 
 in the sacrifice of the altar, to signify, that all grace is 
 derived from the passion of Christ.— The cross, besides, 
 is marked on all parts oi the dress of our ministers, and on 
 the vessels appropriated to the service, to denote their 
 
( 395 ) 
 
 destination. — On the altars is raised a cross with the figure 
 of a dead Christ on it, to bring* to our minds, that it was he 
 who died for the sins of the world, and that there is no 
 other name under heaven whereby we must he saved.— 
 Finally, we often sign ourselves with the sign of the cross, 
 pronouncing the words ; In the name of the Father, and 
 of the Son, and of the Holy Ghost ; thereby attesting our 
 belief in the blessed Trinity, and in the Incarnation and 
 death of our saviour. 
 
 SCRIPTURE. 
 
 1 Cor. i. 18. — For the word of the Cross, to them in- 
 deed that perish, is foolishness ; hut to them that are 
 saved, that is, to us, it is the power of God.— 23. But we 
 preach Christ crucified, to the Jews a stumbling-block, 
 and to the gentiles foolishness.— Ibid, ii. 2. For I judged 
 not myself to know any thing among you, but Jesus 
 Christ, and him crucified.— Gal. vi. 14. — But God forbid 
 that I should glory, save in the Cross of our Lord Jesus 
 Christ ; by whom the zoorld is crucified to me, and I to the 
 world.'— Phil. ii. 8, 9. — He humbled himself, becoming 
 obedient unto death, even the death of the Cross. Where' 
 fore God also hath exalted him, and hath given him a 
 name which is above every name. 
 
 CC 2 
 
( 396 ) 
 
 FATHERS. 
 
 Cent. IL 
 
 Tertullian, L. C. " Whenever we move; 
 when we enter and go out; in dressing, in washing; at 
 table, when we retire to rest, during conversation — we 
 impress on our foreheads the sign of the cross. — Should 
 you ask for the scripture authority for this and such -like 
 practices : I answer there is none ; but there is tradition 
 that authorises it, custom that confirms it, submission that 
 observes it."*— De Corona mil. c. iii. iv. p* 289. 
 
 Cent. IV. 
 
 LactantiuS, L. C- u As Christ, whilst he 
 lived amongst men, put the devils to flight by his word, 
 and restored those to their senses whom these evil spirits 
 had possessed ; so now his followers, in the name of their 
 master, and by the sign of his passion, exercise the same 
 dominion over them. The proof is easy. When the 
 idolaters sacrifice to their Gods, they cannot proceed, if, a 
 
 * Ad omnem progrcssum atq. promotum, ad omnem aditum, <$• **£• 
 rum, ad v?stitum y ad calccatum, ad laracra, ad mtnsas, ad lumiiia, ad 
 ttubilia, ad scdiiia, quacunquc not convnsatio exercct, frontem cruris 
 *rt(mt;ulo ttrimus. 
 
( 397 ) 
 
 christian being present, he sign his forehead with the 
 cross ; nor can the diviner give his responses. This has 
 often been the cause of the persecutions we have under* 
 gone. And, in like manner, when some masters were on 
 the point of sacrificing in the presence of their christian 
 servants, the latter, by making the sign of the cross on 
 the fo ehead,* so frightened away the Gods, that nothing 
 could be collected from the bowels of the victims."-^ 
 Divin. Instit. L. 4. c. xxvii. p. 225, 
 - 
 
 JEusebius of C&sarea, G. C. He relates, 
 
 speaking of the first Christian emperor Constantine, that 
 he placed, in the most conspicuous parts of the city, 
 images, representing our saviour; and in his palace a mag- 
 nificent cross, " the sign of our Lard's passion." u And 
 to me it seems," adds the historian, "that the religious 
 prince viewed that sign as the defence and bulwark of his 
 empire." — De vita Constant. L. iii. c. xlix. p. 605* 
 
 S. AthanasiuSy G. C* " In the midst of the 
 incantations of the devils, only let the sign of the cross, 
 which the gentiles ridicule, be used;t let Christ be 
 merely named : the devils will be instantly put to flight ; 
 the oracles be silent ; and all the arts of magic reduced to 
 nothing." — De Incarnat. T. i. p. 89. 
 
 S* Basil, G. C- IC If we attempt to reject 
 those practices, as things of little moment, which rest on 
 no written authority, we shall, by our imprudence, mate- 
 rially injure the gospel itself; even we shall reduce the 
 very preaching of our faith to a mere name. Such (to 
 mention that in the first place which is the most common) is 
 
 * Impositofrontibus signo. 
 
 cc 3 
 
( 398 ) 
 
 the practice of making the sign of the cross, by those 
 who put (heir hope in Christ.* In what writing has this 
 been taught V'—Lib. de Spiritu. 5. c. xxvii. T. in. p. 54, 
 
 S. Ephrem, G. C. " Let us paint and im- 
 print on our doors, on our foreheads, on our eyes, mouth 
 and breast, and on all our members, this life-giving cross* 
 Let us arm ourselves with this invincible armour of Chris- 
 tians — the vanquisher of death — the hope of the faithful — 
 the downfall of heresies — the bulwark of the orthodox 
 faith. Without this let us undertake nothing; but in 
 going to bed and rising up, and working and eating and 
 drinking and travelling by sea and by land, let us adorn 
 all our members with this life-giving sign.t^-Thus de- 
 fended, no evil will hurt you. — By this sign have all 
 nations been united in one church ; in one faith ; in one 
 baptism; and knit together in charity." — Scrm. de cruce 
 Domini T.iii.p. 201. Edit. Vossii.—p. 377. Edit.Oxon. 
 
 S. Cyril of Jerusalem, G. C- "Let us 
 
 then not be ashamed of the qross of Christ ; and if any 
 one so be, do thou at least openly mark it on thy fore- 
 head,;}; that the devils, beholding the royal ensign, may 
 retire trembling. And use that sign, eating and drinking, 
 sitting and lying, rising from bed, conversing and walk- 
 ing; in one word, use it on all occasions.' ' — Qatech. iv. 
 
 ■ _______________-____-__-_-_-___-__-_-, 
 
 * T« TJ/5TJ) TOU (TTOLUpOV T0U$ £<$ TO $V0{JL(Z TQU HUflQU jfa5T«XGT#£ 
 
 uxTaanfMzmaOai. 
 
 T Q1B>dZiulXtQa, TO «>JTT»jT0V Q7T\0V TCOV YLpHTTKXVM X®P l S <* VT8 
 
 imfov imTeteo-ufAsv — Travra ra fxz\y\ ypcov ru £ooo7rotu araupa xaia- 
 Jto<r/x<i)(x£v. 
 
 J crv (pxvtpvf inni furwsra aQpayifa 
 
( 399 ) 
 
 n* x. p. 54. Again, Cateck. xiii. n. xviii, xix. p. 184, 
 187. 
 
 S. Ambrose, L. C. "The Christian people 
 no longer undergo the pain of circumcision ; but carrying 
 with them the death of Christ, they imprint it every 
 moment on the forehead,* knowing that, without the 
 cross of our Lord, they cannot be saved." — In Levit. ad 
 Constant, T. up. 451. 
 
 S. John Chrysostom, G. C. « Let no one 
 
 then be ashamed of these symbols of our salvation, of 
 these signs. The passion of our Lord is the origin, is 
 the fountain of that happiness, by which we live, and 
 are. With a joyous heart, as if it were a crown, let us 
 carry about with us the cross of Christ. For by it is con- 
 summated whatever pertains to our salvation. When we 
 are baptised, the cross of Christ is there; so also, when 
 we partake of the most holy food of the eucharist, and in 
 every other sacred exercise. Wherefore, let us, with 
 earnestness, impress this cross on our houses and on our 
 walls, and our windows, on our foreheads also and on our 
 breasts. + It is the sign of our salvation, of our common 
 liberty, of the meekness and humility of our Lord. — As 
 often then as you sign yourself, pass over in your mind 
 the general concern of the cross, suppress all the workings 
 of anger and the other passions, and fortify your breast 
 with firmness. It should be made not only on the body, 
 but with great confidence on the mind. If it be done in 
 this manner, not one of the wicked spirits when he sees the 
 
 * Per momenta singula fronti proprioe inscribit* 
 + Sia rovro xai lm oiHias, xezi im ruv toi%o>v, nai \tsi rm 
 
 Gug i&JV, HOll Z7S\. 70V (AZTOmOV) KM klSl TY\S &#V01«£, (ASTCC 'STOMAS l-BTJ- 
 
 ypa<po(JiEV avTov tyis o-woudns, 
 
 c c 4 
 
( 400 ) 
 
 spear that inflicted the deadly wound, will dare to assail 
 you."* — Homil. lv. in Mat. c. xvi. T. vii. p. 594, 595. 
 
 S. Jerom, L. C* u Before every action, at 
 every step, let your hand form the sign of the cross.t" — 
 Ep. xxii. ad Eustach. T. i. p. 187.— The same advice he 
 often repeats. 
 
 Cent. V. 
 
 S. AugUStitly L. C. " What is this sign, with 
 which all are acquainted, but the cross of Christ? which 
 sign, if it be not applied to the foreheads of believers, % 
 to the water with which they are regenerated, to the 
 chrism with which they are anointed, and to the holy 
 bread with which they are no ur is lied, no rite is duly per- 
 formed." § — Tract, cxviii. in Joan. T. ix. p. 225.—" It 
 is not without cause, that Christ would have his sign im- 
 pressed on our foreheads, as the seat of shame, that the 
 Christian should not blush at the indignities offered to bis 
 master." — Enar. inPs. xxx. T. viii. p. 73. — "The cross 
 is now honoured ; and from the places of punishment has 
 passed to the foreheads of kings."— Serm. ii. in Ps-al. 
 xxxvi. I>id. p. 116. 
 
 S. Cyril of A lexandria, G. C- The em- 
 peror Julian is introduced, saying; " You Christians 
 
 * ou&ttc. iyyuf <roo arnvau duvn<rtTcu tuv axa9a^ruv $M(movm, 
 
 f Mams pingai crucem, 
 
 X Frontibus credentium, 
 
 ^ Nihil eorum rite per ficitwr. 
 
( 401 ) 
 
 adore the wood of the cross ; you make the signs of it on 
 your foreheads ; you engrave it on the porches of your 
 houses." — S. Cyril answers: " We hold nothing in more 
 estimation than to mark this sign on our foreheads and on 
 our houses. For the Saviour of mankind, despising ig- 
 nominy, suffered on the cross, to deaden the force of 
 natural corruption ; to free man from the snares of death ; 
 to overturn the tyranny of sin ; to still the raging law of 
 the flesh in our members, and to make us his adorers in 
 spirit — of all these favours the wood of the cross ex- 
 cites the remembrance, and presses upon us this thought 
 of the apostle, that one died for all" — Lib. vi. Contra 
 Julian. T. vi. p. 191, 195.—" By the pillar here 
 mentioned [Is. xix. 19.) is understood, either the holy 
 temple, that is the Church, or the sign of the cross, 
 with which the faithful are surrounded and fortified. 
 With this we turn aside every attack of the devils ; for the 
 cross is to us as a wall not to be broken down.* In that 
 we glory, as it brings salvation to us. Wherefore, the 
 apostle says : God forbid, that I should glory ^ save in 
 the cross of our Lord Jesus Christ." (Gal. vi.)— Lib. ii. 
 Com. in Jsaiam. T. ii. p. 294. 
 
 Theodoret, G. C. " The objects before us 
 confirm what we say : the world reclaimed from its former 
 ignorance : Greeks, Romans, barbarians, pronouncing the 
 name of a crucified God, giving honour to the sign of the 
 cross, and, in place of many lying deities, adoring a Tri- 
 nity of persons : the temples of those idols levelled with 
 the ground: illustrious Christian churches every where 
 raised !"— De Pro-oid. Dei Serm. vi. T. iv. p. 580.— 
 He relates in bis history the incident of the apostate 
 
 * wcurav dia&oMHnv mypuav avar^tJovreg 9 xcci rag ruv tiatfuovw 
 i$ofo$ &#xfao|H£voi.— tcj^os 7&p ty*w a^wrov o crTavfof 
 
( 402 ) 
 
 Julian being terrified by the appearance of some devils, 
 whom he had evocated; when, in his fear, he made the 
 sign of the cross on his forehead,* to which, when a 
 Christian, he had been accustomed: the devils fled; and 
 Julian acknowledged the power of the cross. — Hist* 
 Eccles. L. iii. c. iii. T. iii. p. 124. 
 
 S. JVilllS, G. C. "If you often imprint on 
 your forehead and on your heart the sign of our Lord's 
 cross, the evil spirits will fly from you ; for they tremble 
 at that blessed sign." f — L. ii. Ep. ccciv. /). 270% — He 
 repeats the same, L. iii. Ep, cclxxviii. p. 435. 
 
 Holy or Blessed Water. 
 
 From the history of the earliest ages of the church, 
 we are informed, that it was the practice to bless all in- 
 animate things destined for the use of man, and particu- 
 larly such as were used in the services of religion. Thus 
 a blessing was pronounced over the water and oil used in 
 the administration of the sacraments. Besides this, water 
 mixed with salt, that had been blessed, was placed at the 
 porch of churches, with which the faithful washed their 
 hands and signed their foreheads as they entered, and with 
 the same water they and other things were often sprinkled 
 by the minister. Of this ancient practice much still re- 
 mains in the Catholic church, influenced as she is by 
 
 * hvayxaa-E thtov to hog emdEivai ru /xtTwara ra (rraupk to <rr\^ovi 
 t ayav P^tthc-j to tcistov (xoutx^QV MjjwivTfQV* 
 
( 403 ) 
 
 tljie religious motives, which, in this and other concerns, 
 actuated th^e founders of her discipline; and laudably 
 tenacious, as I before observed, as she ever must be of 
 antiquity.— Sah y mingled with the water, is deemed the 
 emblem • of prudence and incorruption ; and the water 
 denotes purity and innocence of heart; while he that 
 enters the place or" worship, and applies it, with the sign 
 of the cross, to his forehead, is admonished by the action, 
 with what cleanliness of heart and hand, he should appear 
 in the presence of his maker. 
 
 The use of the Latin tongue in the 
 ' service of the church. 
 
 That the apostles and the first founders of the Chris- 
 tian faith preached the gospel, and celebrated the holy 
 mysteries, in the language of the several people, whom 
 they converted, seems to be a point generally admitted. 
 The languages, at that time, most dominant, were the 
 Greek, Latin, and Syriac, in which, consequently, the 
 Liturgies, or the forms of public prayer, would be prin- 
 cipally compiled ; while the Arminians, Copts or Egyptians, 
 Ethiopians, and other less distinguished people, enjoyed also 
 their particular Liturgies. But when, in process of time, 
 from various causes, changes took place, and new tongues 
 were spoken, the old, still retained the place of honour ; 
 and the church, ever tenacious of antiquity, judged it 
 proper not to depart from the forms which she had re« 
 ceiled. The Deposite of her faith was intimately inter- 
 woven with the primitive expressions of her liturgies. 
 
( 404 ) 
 
 Thus, when Greek ceased to be spoken in (he many na- 
 tions that formerly constituted, what was called, the 
 Greek church, and even, as now, was not understood, the 
 language of the liturgy remained; ;ts was, and is, the 
 case, among the Syrians, Copts, Arminhns, and Ethio- 
 pians. The service is everywhere celebrated in a tongue, 
 no longer intelligible to the people. On what grounds 
 then is it required, that the western church, of which we 
 are a pari, should have followed another rule ; particu- 
 larly as, in this church, in all the countries within its 
 pale, the Latin language, in the e rly ages, was every 
 where sufficiently understood, if not spoken ? And when 
 the northern nations were reclaimed to the Christian fai«h, 
 the established rule was not altered for this additional 
 reason, that the use of the same tongue in the service 
 might help to unite them more closely to the old church, 
 and tend, in some degree, by this approximation, to 
 soften and civilise their manners. 
 
 The general accord among all nations, professing the 
 Catholic faith, not to admit any change in the language 
 of the ir liturgies, — though, in many other respects they 
 were much divided— is a curious and important fact. 
 And it must have rested on some general motives equally 
 obvious to all, — They saw — what the experience of 
 every day confirmed — that modern languages were liable 
 to change; while those that had ceased to be spoken— 
 from this very circumstance, and because, from the va- 
 luable works written in them, they were cultivated by the 
 learned — were become permanently stable. — They saw, 
 that the maj sty and decorum of religious worship would 
 be best maintained, when no vulgar phraseology debased 
 its expression ; that the use of the same language, which 
 a Chrysostom spoke at Constantinople, and a Jerom at 
 Rome, would unite, in a suitable recollection, modern 
 with ancient times; and that the mere fact of the identity 
 of language would be a convincing proof of the antiquity 
 
( 405 ) 
 
 of the Catholic faith.— They saw, that as this faith was 
 every where one, so should there be, as far as might be, 
 one common language, whereby the members professing 
 it, might communicate with one another and with (heir 
 ecclesiastical superiors, whether in council, or in any 
 other form of intercourse. — And they saw— though some 
 inconvenience would arise to the people, from their inabi- 
 lity to comprehend the words of the liturgy — that this 
 inconvenience would be greatly alleviated, if not almost 
 entirely removed, should all instruction, in sermons and 
 catechism, be delivered to them in their own tongue; all 
 parts of the service be constantly expounded ; and not a 
 shade of darkness be permitted to remain. If, with all 
 this caution, ignorance should still be found — as it will be 
 found in many, — every ingenuous mind would ascribe it 
 to the usual causes of ignorance, and not to any want of 
 knowledge in the Greek or Latin tongues. 
 
 It is, certainly, gratifying, and highly profitable, from 
 this uniformity oi' language, when a Catholic travels into 
 distant countries, that he should every where find a service 
 celebrated, to the language and ceremonies of which his 
 cars and eyes had always been habituated. He can join 
 in it ; and though removed, perhaps a thousand miles, from 
 home, the moment he enters a church, in the principal 
 offices of religion he ceases to be a stranger. The western 
 church has been particularly attentive, that her people 
 might not suffer from this concealment of her mysteries; 
 and the council of Trent thus ordains: " Though the sa- 
 crifice of the mass contain great instruction for the faithful, 
 the fathers judged it not expedient, that it should be every 
 where celebrated in the vulgar tongue. Each church, 
 therefore, will retain its ancient and approved rites. But 
 that the sheep of Christ may not hunger for want of food, 
 and that little ones may not ask for bread, and there be no 
 one to break it to them, the holy synod orders all pastors 
 and them that have the cure of souls, frequently, and espe-> 
 
( 406 ) 
 
 cially on Sundays and feasts, to expound some portion of 
 what is read, and some mystery of the holy sacri- 
 fice."^ — Sess. xxii. c. viii. p. 194. — Beside this and the 
 other instructions, which have been mentioned, the whole 
 of the church service is translated into the language of 
 each country, and, together with a variety of prayers for 
 all occasions and all states of life, placed in the hands of 
 the people. 
 
 Tims is our western church, one in faith and one in 
 language, united, in the same bond of communion, with 
 all the faithful of modern and of ancient times. 
 
 Precepts of the Church 
 
 Proposition XVI. 
 
 We believe, that Christ has given to the 
 pastors of his church a power to make laws, 
 which all the faithful are bound to obey. 
 
 SCRIPTURE. 
 
 Matt, xviii. 17.— And if he will not hear the church, 
 let him be to thee as the heathen and the publican, — Luke 
 
( 407 ) 
 
 X. 16.— He that heareth you, heareth me ; and he thai 
 despiseth you, despiseth me. — The- apostles, in the council 
 of Jerusalem, decreed, as follows, Acts xv. 2$, 99.— 
 For it hath seemed good to the Holy Ghost and to us, to 
 lay no further burden upon you than these necessary 
 things : that you abstain from things sacrificed to idols, 
 and from blood, and from things strangled, and from 
 fornication ; from which things keeping yourselves, you 
 shall do well. — Ibid. xx. 28. — Take heed to yourselves, 
 and to the whole flock, wherein the Holy Ghost hath 
 placed you bishops, to rule the church of God, which he 
 hath purchased with his own blood, — Heb. xiii. 17. — 
 Obey your prelates, and be subject to them. For they 
 watch, as being to render an account for your souls. 
 
 FATHERS. 
 
 This power of making laws, and the consequent obli- 
 gation of submitting to them, are too evident to require 
 any proof from the fathers: I shall, therefore, only ob- 
 serve, that when the church enacted her laws, it was not 
 her design to lay further burdens on the faithful, but to 
 define the means whereby the commands of God might be 
 more exactly fulfilled. Thus God commands, that the 
 seventh day be kept holy: the church directs, that, on 
 this day, the faithful shall assist at the sacrifice of the 
 altar, as being the act of religion most grateful to heaven. 
 —God commands all sinners to repent, and he commands 
 them, if they would have life in them, to eat the flesh of 
 the son of man and drink his blood: the church directs, 
 that we confess our sins, at least once a year ; and that, 
 at Easter, we receive the holy communion. — God com- 
 
( 408 ) 
 
 rnands, that we mortify the deeds of the flesh, that we 
 chastise the body, and bring it into subjection : the 
 church, that we may comply with this, appoints certain 
 times and days to be devoted to abstinence and fasting. 
 
 The Fast of Lent* 
 
 Catholics observe the Fast of Lent, as a primitive 
 institution, coming down to them, by an uninterrupted 
 tradition from the apostolic ages. 
 
 FATHERS. 
 
 Cent. II. 
 
 Tertullian, L. C. When a Montanist, writ- 
 ing against the Catholics, he says : " They, indeed, 
 fancy, that those days in the gospel arc appointed for 
 fasting, in which the bridegroom was taken away (Mat. 
 ix. 15 ;) and that these are the only legitimate fasts of 
 Christians, the legal observances of the Jews being abo- 
 lished." — L. dejejuniis. c. ii. p. 982. 
 
 Cent. III. 
 
 Origen, G. C. " We have the days of Lent 
 consecrated to fasting. Also the fourth and sixth days of 
 
( 409 ) 
 
 the week, on which we solemnly fast. — Homil. xi. in 
 Levit. T. ii. p. 246. 
 
 Cent. IV, 
 
 Council of Laodicea, G. C. This council, 
 
 which was held in Asia Minor about 364, among its va- 
 rious canons, enacts : fct That all the days of Lent must be 
 observed in fasting,* and not Thursday in the last week 
 be excepted. "—Can. 1. Cone. Gen. T. i, 1506. 
 
 S. Athanasius, G. C- " These things were 
 transacted (by Gregory the Arian) in the holy time of 
 Lent itself, about the feast of Easter, when the brethren 
 fasted."— In Encycl. T. i. p % 114. 
 
 S. Basil, G. C. " To them, who willingly 
 undertake it, fasting is ; at all times, profitable— but 
 chiefly now, when a solemn fast is, every where, pub* 
 lished. There is no island, no continent, no city, np 
 nation, no corner of the earth, where it is not heard.—* 
 Let no one then exclude himself from the number of 
 fasters ; in which number every age, all ranks take their 
 place." — Homil. ii. de Jejun. T. ii. p. IK 
 
 S. Ephrem of Edessa, G. C. •« Observe 
 
 the fast of forty days, and give your bread to the hungry 
 man."— In Cant. Spirit. T. ii. p. 10. Edit. Vossiu 
 
 S. Gregory of Nyssa, G. C. " The body 
 
 may enjoy its ten months, and something more. Let me 
 
 
( 410 ) 
 
 have Lent, and the whole of it, in order to free myself 
 from the mire." — Serm, in princip.jejunii. In append. 
 T. iiL op. S. Basil, p. 253. Edit. Paris. 1618. 
 
 S. Ambrose, L. C. " Except Saturday and 
 Sunday, we fast on every day in Lent."-— L. de Elia et 
 Jejunio c. 10. T. i. b32. 
 
 S. Epiphawus, G. C. " The Catholic church 
 is used to observe the Lent before the seven last days of 
 Easter, nndto persevere in fasting, the Sundays excepted." 
 — In exposit.Jidei n. xxii. T. iu p. 1105. 
 
 S. John Chrysostom, G. C. " Lent, and 
 the holy exercises conjoined with it, are undertaken, that 
 by them those crimes being wiped away, which, in the 
 course of the year, we have committed, we may, with a 
 holy confidence, be made partakers of the unbloody sacri- 
 fice." — Homil. xxii. De ira. T. i. p. 247. — u It is a com- 
 mon practice in Lent (o enquire, how many weeks any 
 one has fasted? And some answer, that they have fasted 
 two, or three, or the whole six weeks. But where is the 
 gain, if without good deeds we have fasted ? If any one 
 says, he has fasted the whole : be you able to say ; I had 
 an enemy, but we are reconciled.— If we barely abstain 
 from certain meats, with the forty days the fast also passes ; 
 but in abstaining from sin, we keep a continual fast."— 
 Homil. xvi, ad Pop. Antioch. T. up. 189. 
 
 S. Jerom> i. C* u According to apostolical 
 tradition, at the proper season of the year, we observe 
 Lent."— Ep. liv. ad Marcellum T. i. p. COO— The 
 fast of the whole year is alike, Lent excepted ; during 
 which more seventy must be used."— 'Ep* xxii. ad Eus* 
 toch.T.up.m. „ 
 
( 411 ) 
 
 Cent. V. 
 
 S. Augustin, i. C. " From the fasts of Mo*es 
 and Elias in the old law, and from that of Christ in the 
 gospel, Lent rests on their authority. Christ fasted forty 
 days to shew, that the gospel differed not from the law 
 and the prophets." — L* ii. ad Inquisit, Januarii c. xv. T. 
 ii. p. 218.— u Before Easter we fast forty days."— Tract. 
 xvii. in Joan. T. ix. p. 61. — " These are the forty days 
 most holy over the earth, which all Christians, whom God 
 reconciles to himself in Christ, observe with singular de- 
 votion, as Easter approaches." — Serm* de diver sis* lxxiii. 
 T. x. p. 548. 
 
 S. Leo, L. (7» " Let the apostolical institution 
 of forty days be spent in fasting ; not by abstaining from 
 food merely, but by abstaining from vice. — Serm. vi. de 
 Quadrag. p. 222. — " The present days demand our par- 
 ticular devotion, days approaching to that awful mystery 
 of divine mercy. In them, with reason, were the greater 
 fasts ordained by the apostles, whom the holy spirit in- 
 structed, that we, uniting ourselves to the cross of Christ, 
 may take a part in the sufferings which he underwent 
 for us." — Ibid, Serm. ix. p. 230.— It appears from 
 the passage, which I have quoted from S. Chrysostom, 
 (and others might be adduced) that, though Lent, at 
 this time, was observed by all, the number of days was 
 not every where the same. 
 
 Dd 2 
 
( 412 ) 
 Ember Days and the Vigils of Feasts, 
 
 These days, observed by us as fasts, are very ancient ; 
 and S. Leo, in the fifth century, speaks of the first as 
 equally venerable with the institution of Lent. 
 
 FATHERS. 
 
 Cent. V. 
 
 S. Leo, L* C. " This observance of temperance 
 is strongly prescribed in the ecclesiastical fasts, which, 
 by the guidance of the holy spirit, are so distributed 
 through the course of the year, that each season shall 
 have its allotted abstinence. We keep the vernal fast 
 in Lent ; that of summer in the week of pentecost ; that 
 of autumn in the seventh month ; and in the tenth that of 
 winter. Thus we learn, that the divine precepts apply to 
 all seasons; and that, for our edification, all things are 
 subservient to God."— Serm. viii. de Jejunio. x. mensis, 
 p. 138. — It cannot be doubted, that every Christian ob- 
 servance is founded on the will of heaven ; and that what 
 the church has received for the promotion of piety, is 
 derived from apostolical tradition and the teaching of the 
 divine spirit. This spirit, at this time in the hearts of 
 the faithful, presides over his own institutions, that all 
 may understand them, and all obey them."— Serm. ii, de 
 
( 413 ) 
 
 Jejun* Pent, p. 331.— He, in other places, observes, 
 why these fasts were instituted; that, in each season 
 of the year, some days be particularly devoted to the j 
 service of God in penitential exercises; and, at the same 
 time, that his blessing be implored on the fruits of the 
 earth. 
 
 The Vigil-fasts, before the more solemn feasts, are 
 equally ancient. 
 
 Abstinence on certain days. 
 
 As the fast of Lent and of the other days just men- 
 tioned, consists in abstaining from flesh-meat, and in 
 taking only one meal ; so have we other days, such as Fri- 
 day and Saturday in each week, and a few others, on 
 which the above abstinence is alone commanded. 
 
 This observance is also very ancient, though, primi- 
 tively, fasting was J ined to the abstinence, and in the 
 church of Africa, S. Augustin observes, Wednesday, not 
 Saturday was kept. — Ep. Ixxxvi. ad Casulanum, T. il p„ 
 148. — Friday was chosen, and distinguished by mortifica- 
 tion, to keep alive in us the memory of Christ's passion 
 on that day ; and Saturday, that we may always reflect* 
 that preparation is necessary for the due celebration of the 
 following feast. 
 
 Whatever God has made, is good; and that, which 
 goeth into the mouthy defileth not a man* (Mat. xv. 11.); 
 but, by abstaining from what is most grateful to the 
 appetite, we learn temperance and self-command, while 
 not to obey the ordinances of God and his church, must 
 cause defilement. So did Adam sin. From the practice 
 of all nations in the day of distress, it may be said, that 
 
 DclS 
 
( 414 ) 
 
 the universal voice of conscience tells man to fast, as a 
 means of propitiating heaven ; but if, in public or private 
 fasting, good works and the spirit of sincere repentance 
 accompany not the act, it is no better than the fast of the 
 beasts of Nineveh. They fed not, nor did they drink 
 water.— Jonah iii. 7. 
 
 Relics, Pictures and Images. 
 
 Proposition XVIL 
 
 God alone is the object of our warship 
 and adoration ; but Catholics shew honour 
 to the relics of saints \ and they place images 
 and pictures in their churches, to reduce 
 their wandering thoughts, and to enliven 
 their memories towards heavenly things. 
 They shew, besides, a respect to the repre- 
 sentations of Christ, of the mysterious facts 
 of their religion, and of the saints of God, 
 beyond what is due to every profane figure ; 
 not that they can believe any virtue to reside 
 in them, for which they ought to be ho- 
 noured', but because the honour given to 
 pictures is referred to the prototype, or the 
 thing represented. 
 
( w ) 
 
 Proposition XVIII 
 
 They maintain also, that honour and re* 
 spect are due to the Bible, to the Cross, to the 
 name of Jesus, to churches, &c. as things pe- 
 culiarly appertaining to God; and to kings, 
 magistrates, and superiors i to whom honour 
 is due, honour may be given, without any 
 derogation from the majesty of God, or 
 that divine worship which is appropriate 
 to him. 
 
 Relics of Saints. 
 
 SCRIPTURE, 
 
 We read in the fourth Book of Kings, ii. 14. that 
 when Eliseus smote the waters of Jordan with the mantle 
 6f Elias, they parted, and the prophet passed over.— 
 Again, xiii. 21. When a dead man was let down into the 
 sepulchre of Eliseus, no sooner did he touch the bones of 
 the prophet ^ then he revived, and stood up on his feet.— 
 Matt. ix. 20, 21, 22. — And behold a woman who was 
 troubled with an issue of blood twelve years, came behind 
 
 Dd 4 
 
( 416 ) 
 
 him, and touched the hem of his garment. For she said 
 within herself: if I shall but touch his garment, 1 shall 
 be healed. But Jesus turning about, and seeing her, said: 
 Be of goodheart, daughter, thy faith hath made thee whole. 
 And the woman was made whole from that hour.— Acts 
 v. 14, 15, 16.— And the multitude of men and women that 
 believed in the Lord was more increased : Insomuch, that 
 they brought forth the sick into the streets, and laid them 
 on beds and touches, that when Peter came, his shadow at 
 the least might overshadow any of them, and they might 
 be delivered from their infirmities: who were all healed.— - 
 Ibid. xix. H, 12.— And God wrought by the hand of 
 Paul more than common miracles. So that even there 
 were brought from his body to the sick, handkerchief t 
 and aprons, and the diseases departed from them, and the 
 wicked spirits went out of them. 
 
 FATHERS. 
 
 The veneration, of which I here speak, was first, in 
 the early ages, exhibited to the remains or relics of the 
 martyrs ; and afterwards to those of other holy and emi- 
 nent men, whose sanctity was solemnly acknowledged by 
 the church. 
 
 Cent. II. 
 
 The Church of Smyrna. In the History of 
 
 Eusebius, is a letter from this church, in which, after giving 
 an account of the martyrdom of S. Polycarp, their bishop, 
 they say : " Our subtle enemy, the devil, did his utmost, 
 that we should not take away the body, as many of 
 
( 417 ) 
 
 us anxiously wished. It was suggested, that we should 
 desert our crucified master, and begin to worship Poly- 
 carp. Foolish men ! who know not. that we can never 
 desert Christ, who died' for the salvation of all men; nor 
 worship any other. Him we adore as the son of God ; but 
 ^e shew deserved respect to the martyrs, as his disciples 
 and followers. The centurion, therefore, caused the body 
 to be burnt. We then gathered his bones, more precious 
 than pearls and more tried than gold,* and buried them. 
 In this place, God willing, we will meet, and celebrate 
 with joy and gladness the birth-day of his martyr, as well 
 in memory of those, who have been crowned before, as, by 
 his example, to prepare and strengthen others for the 
 combat"—- Hist. Eccl. L. iv. c. xv. p. 170, 171. 
 
 The Church of Jerusalem. Eusebius 
 
 speaks, in other places, of the honours that were shewn 
 to the relics of martyrs, and also relates, that the 
 chair in which S. James, the first bishop of Jerusalem, 
 sat, had been preserved with great reverence down to his 
 own time, that is, to the fourth century, U Thus," 
 he observes, " the Christians of ancient and of the pre- 
 sent times sufficiently evinced, with what respect the 
 servants of God should be honoured." t — Ibid. L. vii. 
 c. xix. />. 344. 
 
 The Church of Antioch, fyc. Early, in 
 
 this same second century, by the command of the emperor 
 Trajan, S. Ignatius, bishop of Antioch, suffered martyr- 
 dom at Rome ; when his bones as " an inestimable trea- 
 sure* ' were carried back into the east.— Similar honours, 
 
 * avtXoiAEVot ra rifjuurepa hiQuv VitoTiXuv hou $0Ki{A'j)T£pa unrip 
 Xpwiov force durou, 
 
 Tt natou nat oi it; ri(Mt{ i?u£of re km dmrutovn etfa;* 
 
( 418 ) 
 
 we read, were, at this time, paid to the remains of other 
 martyrs. — Acta sincera Martyrum apud Ruinart passim. 
 
 Cent. IV. 
 
 S. Hilary, L. C- ic The holy blood of the 
 martyrs is every where received, and their venerable bones * 
 daily bear witness ; while before them the devils tremble ; 
 maladies are expelled; and wonders wrought. ,, — L. contra 
 Constant, p. 124:3. 
 
 S. Basil, G. C- " Affection to our departed 
 brethren is referred to the Lord, whom they served ; and 
 he who honours them, that died for the faith, shews, that 
 he is inspired by the same ardour ; so, that one and the 
 same action is a proof of many virtues."-— He is writing to 
 S. Ambrose of Milan, who had requested from him the 
 body of S. Denys. He then relates, that, much against 
 the will of those who possessed them, the relics had been 
 taken up, and sent; and that of their being genuine there 
 was not the smallest doubt. — Ad Ambros. Mediol. Ep* 
 cxcvii. T, iii. p. 287.— <c If any one suffer for the name of 
 Christ, his remains are deemed precious. t And if any 
 one touch the bones of a martyr, he becomes partaker, in 
 some degree, of his holiness, on account of the grace re- 
 siding in them. Wherefore, precious in the sight of God 
 is the death of his saint s.* y —Serm. in hcec verba Psal. 
 cxv. T. i. p. 375. — H I am greatly pleased, that you have 
 
 raised an edifice to the name of Christ.— And I am de- 
 
 • 
 
 * Vcneranda ossa. 
 
( 419 ) 
 
 sirous, should I be able to procure some relics of mar- 
 tyrs,* to join you in your solicitude and labour*" — Ep. 
 ccccviii^Arcadio Episc. T. iii. p. 142. 
 
 S. Ephrem, G. C- *J The dead operate as the 
 living: they heal the sick; expel devils, and, by the 
 power of Christ, put to flight all their malicious designs. 
 l?he grace of the divine spirit, which works miracles in 
 them, ever resides in the relics of the saints.' ' +~ln Encom. 
 Omnium SS. T. iii. p. 241.— Edit. Vossii.—" See, how the 
 relics of the martyrs still breathe ! who can doubt of these 
 martyrs being still alive ? Who can believe, that they have 
 perished ?" He then extols the virtues of relics, and ex- 
 horts the faithful, in every distress, to have recourse, with 
 confidence, to them : "For the deity dwells in the bones of 
 the martyrs and, by his power and presence, miracles are 
 wrought." +— T. v, p. 349. Ed. Card. Quirini. 
 
 S. Cyril of Jerusalem, G. C. •< From the 
 
 fact of a dead man being restored to life by touching the 
 body of Eliseus, we learn, that, when the soul is de- 
 parted, a certain virtue remains in the bodies of saints ; 
 and that, on account of the merit of the souls which re- 
 sided in them. Of this we cannot doubt. For if the 
 handkerchiefs and aprons, mere external appendages, (of 
 which we read Acts xix.) cured the sick that touched them; 
 more efficacious, we may conclude, would be the body of 
 the prophet." h—Catech. xviii. n. viii.p. 267. 
 
 f Sanctis reliquiis gratia adest Spiritus Sancti, qua cuncta in cis mi- 
 r acuta edit, 
 
 X In corum ossibus habitat Deus, ejusque vi, ac numine cuncta 
 prxstant miracula. 
 
 § 7T0O-U (JLaXhQV OCVTO TO ffUfMt TOV ItfQQYITQU hytift tqv w*f o». 
 
( 420 ) 
 
 5. Ambrose, L. C. " If you say to me: 
 
 what is it, that you honour in a body, now dissolved and 
 consumed, of which God has no longer any care? I ask 
 you ; what is it that the prophet means, when he says : 
 Precious in the sight of God is the death of his saints? 
 And when he again says: To me, O God, thy friends 
 are exceedingly honourable f It is our duty to honour the 
 servants of God, and much more his friends, of whom it is 
 elsewhere written : The Lord keepeth all their hones; not 
 one of them shall he broken. I honour, therefore, in the 
 body of the martyr, the wounds, that he received in the 
 name of Christ; I honour the memory of that virtue, which 
 shall never die ; I honour those ashes, which the confes- 
 sion of faith has consecrated ; I honour in them the seeds 
 of eternity ; I honour that body, which has taught me to 
 love the Lord, and not to fear death for his sake. And 
 why should not the faithful honour the body, which even 
 the devils venerate : * which they tormented indeed in 
 death, but to which they must shew respect in the sepul- 
 chre ? I honour then the body, which Christ himself 
 honoured in the sword, and which with him will reign in 
 heaven."— -Serm. lv. in natali SS. Martyr. Nazarii et 
 Celsi. T. v. p. 146. 
 
 6. Gregory of JSfyssa, G. C. " Let us con- 
 sider, how eminent, how glorious is the present state of 
 the saints. The soul, indeed, having left this earth, rests 
 in its proper place, and freed from the body, lives with 
 its equals; while the body, its venerable instrument, and 
 by whose bad affections it was not defiled, occupies an 
 august and sacred station, arranged with honour and de- 
 corated with due care. Thus preserved, as a thing of 
 inestimable value, t it waits for the day of renovation." — 
 
 ■ Cur iwn honorcnt corpus UludfideUs quod reverentur 4' dxmoncs ? 
 t UCVtf TO XtllAYfrW 'sroPu/TJ/cxyjTcv. 
 
( 421 ) 
 
 He goes on to shew, how anxiously the dust is sought for, 
 which had surrounded the body of the martyr ; and what 
 a happiness it is esteemed to be allowed to touch his relics. 
 — Orat. deS. Theodora Mart. T. ii. p. 101 1. 
 
 S. AsteriuS, G. C- " Wherefore, decently dis- 
 posing of the bodies of the martyrs, let us preserve them 
 forages to come, as gifts of high value.* By them we are 
 fortified; and the church is protected, as a city is guarded 
 by an armed force." — Homil. in S S. Marlyres. 1\ i. p. 
 186 : In N* Auctario Combefis, Paris, 1648. 
 
 S. John Chrysostom, G. C- " That which 
 neither riches nor gold can effect, the relics of martyrs 
 can. Gold never dispelled diseases, nor warded off death : 
 but the bones of martyrs have done both, t In the days of 
 our forefathers the former happened ; the latter in our 
 own."— Homil. lxxi. S. Drosidis Mart. T. v. p. 882.— 
 u God has divided the martyrs amongst us, taking to him- 
 self their souls, and leaving to us their bodies, that these 
 may be a monument to us of lasting courage. J For if a 
 coward, when he beholds the bloody arms of a warrior, 
 his shield, his spear, his helmet, is roused to action, and 
 burns to emulate his prowess ; shall not we, though of all 
 the most dastardly, when we look on, not the weapons, 
 but the body itself of the saint, which was deemed wor- 
 thy to bleed in the cause of Christ, shall not we feel a 
 promptitude of mind to engage in the same warfare?— For 
 this reason it is, that God, until the day of the resurrec- 
 tion, has entrusted to us the bodies of his saints." — Ho» 
 
 * u$ xeitwtea Trohv n/xyjTcc. 
 
 t (jtaprupuy SaTia aftQoTspx ravra hpyavaTO. 
 
 + ha tx u pw vTtQytMww acsrns 2iwf*«? Ta aytsc toutm ocnea. 
 
( 422 ) 
 
 mil de S. Juliano. T. i. p. 542.— u Next to the power of 
 speech, the monuments of saints are best adapted, when 
 we look on them, to excite us to the imitation of their 
 virtues*. Here when any one stands, he feels himself 
 seized by a certain force : the view of the shrine strikes on 
 his heart; he is affected, as if he that there lies were pre- 
 sent, and offered up prayers for him. Thus does a certain 
 alacrity come over him, and changed almost to another 
 man, he quits the place. — Not without reason then 
 has God left us the remains of saints." t — Lib. contra 
 Gentiles. T. i. 7?. 670.— See Horn, de S. Pelagia, Ibid, 
 p. ¥J\.— Orat. de S. Ignatio M. p. 498.— Horn, de SS. 
 Berenice, S?c. p. 557. — Horn, de Martyr. Mgypt. p. 
 770. 
 
 S. Jerom, L. C- Writing against Vigilantius, 
 who denied, that veneration was due to the sepulchres of 
 of martyrs, he says: " Are we then guilty of sacrilege; 
 when we enter thebasilics (churches) of the apostles? Was 
 the emperor Constantius guilty, who translated to Con- 
 stantinople the holy remains of Andrew, Luke, and Ti- 
 mothy, before which the devils tremble, and confess the 
 presence of those saints .Ms Arcadius, at this time, guilty; 
 who has brought into Thrace the bones of the ancient pro- 
 phet Samuel ? Are all the bishops not guilty only, but to 
 be deemed fools, who carried those sacred relics, enveloped 
 in silk, and reposed in golden vessels ? Finally, are the 
 people of all the churches fools, who met them ; who, in 
 exultation, received them, as if they had seen the holy 
 prophet present before them ? From Palestine to Chalcedon, 
 as from a hive, the multitude flocked together, and in one 
 
 * 01 ruv ayiuv rcupoi wfoj to dteytiftiv tU tov iVov Zvt.ov tcc$ tM 
 + 3i« ravra viuv ra tei^avct tm ayim ct$m:v &£c^. 
 
( 423 ) 
 
 Voice, poured out praises to God." — Lib, Adversus Vigi* 
 lanU T. i, p. 590. — " We worship not, we adore not the 
 relics of the martyrs; — but. we honour the relics of the 
 martyrs, that our minds may be raised to him, whose 
 martyrs they are. We honour them, that this honour 
 maybe referred to him,* who says: He that receiveth 
 you, receiveth me.— And if the remains of martyrs de- 
 serve not this honour, what mean the words : Precious in 
 the sight of God is the death of his saints ? If he that 
 touches them is defiled, how could the body of Eliseus 
 restore life to the dead man?" — Ep, liii, ad jRiparium, 
 T.UP.5S3, 584. 
 
 Cent. V. 
 
 S. AllgUStin, L. C* He relates a miracle that 
 was wrought at Milan, while he resided there with S. Am- 
 brose, in the presence of the bodies of certain martrys 
 lately discovered ; as likewise another extraordinary cure, 
 effected by similar means, in his own country : but he 
 dwells chiefly, as more immediately under his own eye, on 
 a variety of wonderful facts, attested by the whole coun- 
 try, and verified by himself, produced by the relics of the 
 Protomartyr S. Stephen.— De Civit. Dei L. xxii. c. viii. 
 T, v. p. 1486. — Speaking, on another occasion, of these 
 miracles, he observes : st A small portion of dust called 
 together so great a multitude: the dust lay hidden, but its 
 beneficial effects were made public. Consider, my bre- 
 
 * Honoramus reliquias martyrwn, ut eum t cujus sunt martyr rs, a- 
 doremus. Honoramus servos, tit honor nervorum redundct ad Domi- 
 num. 
 
( 424 ) 
 
 thren, what God reserves for us in the land of tire living, 
 who, from the ashes of the dead, confers these signal be- 
 nefits. The body of S. Stephen may be deemed of little 
 value ; the merit of his faith commands our praise. But 
 let us so hope to receive temporal blessings, that, by imi* 
 tating him, we may deserve those that are eternal."— 
 Serm. xcii. de S. Slephano T. x. p- 563. — " Divine Provi- 
 dence, by the wonders which he works by the relics of 
 martyrs, gives to these relics a more abundant honour ; 
 while that which to the eye is void of beauty, attests 
 more strongly the presence of the author of life." — Serm. 
 in Natal. S. Vincent. T. x. p. 437. — On the general 
 subject of miracles, he says : c; Some men ask — why are 
 not such miracles, at this time, wrought, as formerly, you 
 declare, were? — I could answer, • that then they were ne- 
 cessary for the conversion of the world. But he who now 
 requires prodigies, is himself the greatest ; not believing 
 when the world believes. Their pretended difficulty, how- 
 ever, shews, that they do not admit even those ancient 
 miracles." He pursues this subject with his usual acute- 
 ness, and then observes, that miracles are now wrought, 
 but not with the celebrity of former times, and not being 
 often committed to writing, they are not read to the people 
 as are those recorded in the scriptures. He then proceeds 
 to detail the facts, which I have mentioned, to some of 
 which he was an eye-witness. — De Civit. Dei, ut supra* 
 p. 1489. — The three Greek historians, Socrates,* Sozo* 
 menus, t and Theodoret, t who lived in this century, 
 have recorded a singular fact, in which the emperor Ju- 
 lian, who had renounced the Christian faith, was, in the 
 preceding century, concerned. Being at Antioch, near 
 which was a celebrated grove sacred to Apollo, he con- 
 
 L. iii c. xviii.p. 194. t £. v. c. xix.p, 210. 
 
 X L. iii. ex. p. ISO. 
 
( 425 ) 
 
 suited the oracle, anxious to learn something that imported 
 him to know. No response was given ; and the priests 
 assured him, that none could be given, till some bodies 
 were removed that were buried near the grove. These 
 were the bodies of S, Baby las, once bishop of Antioch, 
 and of his companions, martyrs. Julian ordered the re- 
 lics to be removed, which was done with great pomp. 
 But fire, as it was believed, from heaven, not long after 
 this, fell on Ihe temple, of which the walls only remained, 
 as attested by S. John Chrysostom, who himself relates the 
 same history. — Lib, contra Gentiles* T. i. p. 647. 
 
 Council of Carthage, L. C* " Let those 
 
 alfars be overturned by the bishop of the place, which 
 are erected about the fields and the roads, as in memory 
 of the martyrs, in which is no body, nor any relics. t — 
 Care also must be taken, to ascertain genuine facts. For al- 
 tars, which are raised from dreams and the idle fancies of 
 men, must not be supported." — Can. xiv. Cone, Gen. 
 
 y. ii.p. 1217. 
 
 S. Isidore of Pelusium, G. C. " If it 
 
 cause offence, tint we honour the remains of the martyrs, 
 on account of their love of God and their constancy in 
 suffering; enquire of those who have received cures from 
 them, J and learn, what the relief has been. Thus, 
 ceasing from ridiculing what we do, you will rather imi- 
 
 * Seventy-three btshops assisted at this council, which was 
 called for the purpose of re-establishing the ancient discipline of 
 the African Church, and of reforming abuses. It was held in 398, 
 and is commonly called the fifth of Carthage; though in the order 
 of time, it be only the third. 
 
 f In quibus nullum corpus, aut reliquia martyrums 
 E e 
 
( 426 ) 
 
 tate what is right and praise-worthy.' ' — Ep. lv. L. i* 
 p. 17. 
 
 Theodoret, G. C. "The souls of these tri- 
 umphant martyrs dwell above, associated with the choirs 
 of angels; while their bodies are not confined each in its 
 monument, but cities and villages dividing them among 
 them, call them (the martyrs) the preservers and physicians 
 of their souls and bodies. * They venerate these saints as 
 the presidents and guardians of their cities, and through 
 their intervention with the Lord of all, obtain many 
 blessings. Their kindness is not divided, as the body 
 may be ; and the smallest portion has the same power as 
 the undivided martyr. Favours are distributed, as the 
 faith of the suppliant is strong. That this is so, those 
 (votive) offerings, which have been presented for the re- 
 covery of health, publicly attest. They represent eyes, 
 or feet, or hands. — But while the power of the dead is 
 thus proclaimed, this power also proclaims, that their 
 God is the true God."r~Serra. viii. contra Gentes, T. iv. 
 jp. 593. 606. 
 
 S. C&lestin, i. CA In his letter to the ge- 
 neral council of Ephesus, he says : u I entreat you, my 
 brethren, let that brotherly love alone be considered, in 
 which we ought to remain united, according to the advice 
 of John the apostle, whose relics, now present with you, 
 you venerate." J— Cone, Gen. T. iii. p. 615. 
 
 f He succeeded Boniface the first, in the chair of Rome, in 422. 
 and died in +32. 
 
 \ u ratet't'W* vafcrtEi tan yunxaTc. 
 
( 427 ) 
 Council of Trent. 
 
 The synod deciees : " That the bodies of holy martyrs 
 and of others now living with Christ, which were the 
 members of Christ, and the temple of the holy spirit, and 
 which shall be raised by him to eternal life, and be glo- 
 rified, are to be venerated by the faithful. Through them 
 many benefits are bestowed on men by God ; so that they, 
 who affirm, that no veneration and honour are due to the 
 relics of saints, or that to honour them and other sacred 
 monuments, is useless, as likewise to celebrate the memo- 
 ries of saints in order to obtain their aid— are absolutely 
 to be condemned, as the church has condemned, and does 
 now condemn them."— Sess. xxv. de Invocat. SS> p. 288. 
 
 Pictures and Images. 
 
 SCRIPTURE. 
 
 Exod. xxv. 18. — The Lord spoke to Moses, saying: 
 Thou shalt make two cherubim of gold; of beaten work 
 shall thou make them, on both sides of the mercy-seat. — 
 Numb. xxi. 8, 9. — And the Lord said unto Moses ; Make 
 a brazen serpent, and set it for a sign : every one that is 
 bitten, when he looketh upon it, shall live. And Moses 
 made a brazen serpent, and set it for a sign, which when 
 they thai were bitten, beheld % they were healed. — £ Kings 
 
 Ee2 
 
( 438, ) 
 
 xviii. k.—Ezechiah removed the high places, and broke 
 the images, and cut down the groves, and broke in pieces 
 the brazen serpent that Moses had made : for unto those 
 days the children of Israel did burn incense to it. — 3 Kings 
 vi. 29. — And Solomon carved all the walls of the Temple 
 round about with carved figures of Cherubim and palm- 
 trees, and open /lowers within and without* — 32. — The 
 two doors also were of olive-tree; and he carved upon 
 them the Jigures of Cherubim and palm-trees, and open 
 flowers, and overlaid them with gold. — Ibid. vii. 23. — And 
 he made a molten sea. — 25. And it stood upon twelve 
 oxen, three looking toward the north, and three toward 
 the west, and three toward the south, and three toward 
 the east. — 29. And on the borders that were between the 
 ledges were lions, oxen, and cherubim. 
 
 These various figures were made by the express com- 
 mand or sanction of God, given to Moses and Solomon, 
 and dedicated to religious purposes, after the prohibition 
 so distinctly marked in the first Commandment. (Exod. 
 xx. 4, 5.) — Thou shalt not make to thyself any graven 
 image, nor the likeness of any thing that is in heaven 
 above, or in earth beneath, or in the zvaters under the 
 earth : thou shalt not adore them, nor save them. 
 
 FATHERS. 
 
 It cannot be necessary, that, on (his subject, I should 
 adduce any authorities from the fathers, which would 
 prove that, in the early ages, particularly from the time 
 of Constantine, painted representations of mysterious 
 facts, of the cross, of the lives of saints, were exhibited 
 in the places of public worship. They were designed for 
 ornament, but more for instruction, that the unlearned 
 particularly might read in them the mysteries of man's 
 
( 429 ) 
 
 redemption, and while they contemplated, as painted on 
 the walls, the sufferings and deaths of the martyrs, they 
 might be excited to an imitation of their constancy in the 
 cause of truth. 
 
 S. Gregory ofNyssa, G. C. Thus speaks to 
 
 his audience, when celebrating the feast of the martyr 
 Theodorus : 6< When any one enters such a place as this, 
 where the memory of this just man and his relics are pre- 
 served, his mind is first struck — while he views the struc- 
 ture and all its ornaments — with the general magnificence 
 that breaks upon him. The artist has here shewn his skill 
 in the figures of animals, and the airy sculpture of the 
 stone; while the painter's hand is most conspicuous in de- 
 lineating the high achievements of the martyr; his tor- 
 ments ; the savage forms of his executioners ; their furi- 
 ous efforts; the burning furnace; and the happy con- 
 summation of the laborious contest. The figure of Christ 
 is also beheld, looking down upon the scene. Thus, as 
 in a book the letters convey the histoFy, so do the colours 
 describe the conflict of the martyr, and give the beauty of 
 a flowery mead to the walls of our temple. The picture, 
 though silent, speaks, and gives instruction to the be- 
 holder ;* nor is the mosaic pavement, which we tread on, 
 less instructive. ,, — Or at, de Theod. Martyr. T. ii. p. 
 10U. 
 
 Council of Trent. 
 
 The Synod decrees : " That images of Christ, of the 
 blessed virgin, and of other saints, are to be exposed and 
 
 * oifov yap km yga(py (nancco-a ev TOixy tatofv. 
 
 e e 3 
 
( 430 ) 
 
 retained particularly in churches, and that due honour 
 and vemntion are to be shewn to them ; not as believing 
 that any divinity or virtue is in them, for which they 
 should be honoured; or that any thing is to be asked of 
 them, or any trust be placed in them, as the Gentiles once 
 did in their idols : but because the honour given to pic- 
 tures is referred to the prototypes, which they represent; 
 so that through the images, which we kiss, and before 
 which we uncover our heads, and kneel, we may learn to 
 adore Christ, and to venerate his saints,"— Sess. xxv. de 
 Invocat. S S. p. 289. 
 
 The Invocation of Angels and Saints* 
 
 Proposition XIX 
 
 Catholics believe, that the Angels and 
 the Saints in heaven, replenished with cha- 
 rity, pray for us the fellow members of the 
 latter here on earth; that they rejoice in 
 our conversion; that seeing God, they see 
 and know in him all things suitable to their 
 happy state ; And that God may be inclined 
 to hear their requests made in our behalf, 
 and for their suites may grant us many 
 favours — their fore, we believe, that it is 
 good and profitable to invoke their inter- 
 cession. — Can this manner of invocation be 
 
( 431 ) 
 
 more injurious to Christ our Mediator, than 
 it is for one Christian to beg the prayers of 
 another here on earth? However, Catholics 
 are not taught so to rely on the prayers of 
 others, as to neglect their own duty to Gotf .— 
 in imploring his divine mercy and goodness ; 
 in mortifying the deeds of the flesh ; in de- 
 spising the ivorld; in loving and serving 
 God and their neighbours ; in following the 
 footsteps of Christ our Lord, who is the 
 way, the truth, and the life: to whom be 
 honour and glory for ever and ever. Amen. 
 
 SCRIPTURE. 
 
 Job xii. 12. — The angel Raphael says to Tobias: 
 When thou didst prat/ with tears, and didst bury the dead 
 — / offered thy prayer to the Lord, — 2 Machab. xv. 12, 13, 
 14. — Judas relates a vision, in which he saw the late high- 
 priest Oniah, whom he describes as he appeared to 
 him — stretching out his arms, and praying for the 
 whole of the Jews. He then mentions another personage, 
 whom he saw, of whom Oniah says : This is the lover of 
 the brethren and of the people of Israel : This is Jere- 
 miah the prophet of God, who prays much for the 
 people, and for the holy city. — Luke xv. 7. JO. I say to 
 you, that even so there shall be joy in heaven upon one sinner 
 that doth penance, more than upon ninety-nine just who 
 need not penance. — So I say to you, there shall be joy 
 before the angels of God upon one sinner doing penance. 
 
 Ee 4 
 
( 432 ) 
 
 Apocal. v. 8. And when he had opened the book, the four 
 living creatures, and the four and twenty ancients, fell 
 down before the lamb, having every one of them harps, 
 and golden vials full of odours, which are the prayers of 
 saints. 
 
 FATHERS. 
 
 Cent. II. 
 
 S. Iren<EUS, L. C. u And as Eve was seduced 
 to fly from God, so was the virgin Mary induced to obey 
 him, that she might become the advocate of her that had 
 fallen."*— ^dker. Hceres. L. v. c. xlx.p. 429. 
 
 Cent. III. 
 
 Origen, G. C. u Who can doubt, that our 
 holy fathers aid us by their prayers, + and strengthen and 
 excite us by the example of their actions, as also by the 
 writings, they have left us ; herein teaching and instruct- 
 ing us how to fight against the adverse powers, and in 
 what manner these contests are to be maintained ? Thus 
 they fight for us, and advance armed before us. M — Ilomil. 
 xxvi. in Num. T. ii. p. 373.— " And of all the holy 
 
 * Uti virginis Evce virgo Maria fieret advocate. 
 f Oralionibus nosjuvcnt. 
 
( 433 ) 
 
 men who have quitted this life, retaining their charity to- 
 wards those whom they left behind, we may be allowed to 
 say, that they are anxious for their salvation, and that they 
 assist them by their prayers and their mediation with God.* 
 For it is written in the books of the Maccabees : This is Jere- 
 miah the prophet of God, who always prays for the people" 
 — Lib* iii. in Cant, Cantic. T. iii. p. 75. — " The angels 
 are every where present : come then, thou angel, receive 
 him that is changed from his former error ; from the doc- 
 trine of demons ; from loud-speaking iniquity ; and having 
 received him, sooth him as a kind physician, and in- 
 struct him, for he is yet young. — And call to thee the 
 associates of thy ministry, that together you may train to 
 the faith all those that have been deceived. For there is 
 greater joy in heaven upon one sinner that doth penance, 
 than upon ninety-nine just. Every creature exults, and re- 
 joices with those that shall be saved. For the expectation 
 of the creature waitethfor the revelation of the sons of God, 
 (Rom. viii. 19.) — HomiL i. in Ezechiel T, iii. p. 358. 
 
 S. Cyprian, L. C- " Let us be mindful of 
 one another in our prayers ; with one mind and with one 
 heart, in this world and in the next, let us always pray, 
 with mutual charity relieving our sufferings and afflictions. 
 And may the charity of him, who, by the divine favour, 
 shall first depart hence, still persevere before the Lord ; 
 may his prayer, for our brethren and sisters, not cease.' * f 
 — Ep, lx. p. 143. — " Boldly endure, advance in spirit, 
 arrive happily : then remember us, when the single state, 
 
 * Juvare cos precibus suis, atque interventu suo apud Deum, 
 
 f Et quis istinc nostrum prior divince dignationis celeritate pra- 
 ccsserit, perseveret apud Dominum nostra dilectio, pro fratribus et soro~ 
 ribus nostris apud miser icordimn Patris non cesset oratio. 
 
( 434 ) 
 
 which you have embraced, shall begin to be rewarded." * 
 — De llabitu. Virg. p. 103. 
 
 Cent. IV. 
 
 EuseblUS of C(£Sarea> G. C- " Plato ob- 
 serves, that they who nobly die in battle, shall be vene- 
 rated as heroes, and their monuments be renowned.— How 
 well does this apply to the deaths of those friends of God, 
 who are justly called the soldiers of genuine piety ! For it 
 is our practice to honour their sepulchres, there to utter 
 our prayers and our vows, and to venerate their blessed 
 souls; t and this we say is justly done." — Prmpar. Evang. 
 L. xiii. c. xi. p. 663. Colonics 1688, — " We, indeed, 
 have not been deemed worthy to fight to the last, and to 
 spill our blood for the Lord; but because we are the 
 children of those who thus died, cloathed, as it were, 
 with their virtue, we pray to find mercy through them, J 
 saying : Be propitious, O God, to Ike children of the 
 flairi" — Comment in PsaL lxxviii. p. 487. Ed. Paris. 
 j 706, — « May we be found worthy by the prayers and in- 
 tercession of all the saints/' §— Com. in lsai.p.593. Ibid. 
 — In many parts of his history, Eusebius speaks of the 
 honour shewn to the relics and memories of the martyrs, 
 
 * Tantum memtmtote tunc nostri, cum incipiet in vobis virgiuitas 
 honorari. 
 
 + o9sv xat im ras (knee; aurcov eQo; yi/xiv uaftevau, usu ra$ «/#<*$ 
 
( Ms ) 
 
 and in recounting the death of Basilides, he mentions, 
 that the virgin Potamicena had thus addressed him, when 
 she was near her end : " Be of good heart, Basilides ; for, 
 when I am dead, I will obtain thy salvation from the 
 Lord,* and thus soon repay the favours which I have re- 
 ceived from thee." — Hist. Eccles. L. vi. c. v. p. 263' 
 
 S. Hilary of Poitiers, L. C " To them 
 
 that wish to stand there is not wanting the custody of 
 saints, nor the guardianship of angels, t And lest we 
 might think lightly of the protection of apostles, patri- 
 archs, and prophets, or rather of angels who surround, 
 with a certain ward, the church, it is added in the psalm, 
 the Lord is round about his people, — He is with us.'' — 
 Comment* in Psal. cxxiv. p. 404. — u We recollect, that 
 there are many spiritual powers, who are called angels, or 
 who preside over churches — and as the Lord teaches, the 
 angels of the little ones always see God. According to 
 Raphael speaking to Tobias, there are angels that serve 
 before the face of God, and who convey to him the 
 prayers of the suppliant." + — It is not the character of the 
 Deity that stands in need of this intercession, but our in- 
 firmity does. § They are sent for the sake of those who 
 shall inherit salvation : God is not ignorant of any thing 
 which we do ; but the weakness of man, to supplicate and 
 to obtain, calls for the ministry of spiritual intercession." 
 — In Psal. cxxix. p. 439, 440. 
 
 * Hioumo-EffQai aurov ocTrfoGuo-av tsxpu tx eccutyj$ Kuotx. 
 
 f Sanctorum custodix, neque Angelorum munitiones, 
 
 X Et orationes dcprecantium ad Deum deferentes. 
 
 § Intercessions itaque horum non natwra Dei eget, sed infirmitas 
 nostra. 
 
( 436 ) 
 S. Cyril of Jerusalem, G. C. "Having 
 
 stated the doctrine of the church on the presence of 
 Christ in the eucharist, as already quoted, and the form 
 of the holy sacrifice, the saint proceeds : — " Now when 
 this spiritual sacrifice is ended, and this unbloody worship 
 over the victim of propitiation, we supplicate God for 
 the common peace of the churches, for the tranquility of 
 the world, for kings, for their armies and their allies, for 
 the sick and the afflicted ; and, in a word, we pray, and 
 offer this sacrifice for all who want assistance. We next 
 commemorate those who are gone before us; the patriarchs, 
 prophets, apostles, and martyrs ; begging that, through 
 their prayers, God would receive our supplications.* 
 We then pray for the holy fathers and bishops that are 
 dead, and for all the faithful departed, believing that 
 their souls receive very great relief by the prayers that are 
 offered for them while this holy and tremendous victim 
 lies upon the altar." — Catech, Mj/stag. v, n. vi, vii. 
 p. 297. 
 
 S. Basil, G. C. In celebrating the feast of the 
 forty martyrs, he thus addressed his hearers: — u These 
 are they, who, having taken possession of our country, 
 stand as towers against the incursions of the enemy. — 
 Here is a ready aid to Christians. Often have you en- 
 deavoured, often have you toiled, to gain one intercessor. 
 You have now forty, ail emitting one common prayer, t — 
 Who is oppressed by care, flies to their aid, as does he 
 that prospers: the first to seek deliverance; the second, 
 
 
( 437 ) 
 
 that his good fortune may continue. The pious mother is 
 found praying for her children ; and the wife for the re- 
 turn and the health of her husband. — O ye guardians of 
 the human race! O ye powerful messengers before God ! 
 let us join our prayers with yours." * — HomiL xx. in xl. 
 Martyr. T. ii. p. 155, 156. 
 
 S. Epkrem of Edessa, G. C. f< I entreat 
 
 you, O holy martyrs, who have suffered so much for the 
 Lord, that you would intercede for us with him, that he 
 bestow his grace on us."t — Serm. in laudem omnium 
 Martyr. T i. p. 247. Ed. Vossii.—" We fly to thy 
 patronage, Holy Mother of God; protect and guard us 
 under the wings of thy mercy and kindness. J — Most mer- 
 ciful God, through the intercession of the most blessed Vir- 
 gin Mary, and of all the angels, and of all the saints, shew 
 pity to thy creature." § — Serm.de laud- B. Mar. Virg. T. 
 iii. p. 203. — " I implore the intercession of the saints; 
 but that their prayers for me will be heard, I doubt. For 
 the prophet Ezechiel has said, (xiv. 20.) that neither 
 Noah, nor Job, nor Daniel, though they pray, shall ob- 
 tain. I implore all the prophets: || but I may be rejected, 
 I fear, like those impious Israelites, of whom the Lord said 
 
 * U XOlVQt <puhXK£$ T2 y£V8£ TOQV Ctv9gC07TUV deytTEU; (T'JVEgyOl, f R$>Z(T- 
 
 0EUTM duvaruTctTOt . 
 
 f Obtestamur vos—ut pro nobis Dominum deprecemini. 
 
 +Sub tuum presidium amfugi?nus t sancta Dei genetrix, sub alis 
 pietatis utque misericordioe tuoe protege Sy cuslodi nos. 
 
 § Precibus SS. Marios semper Firginis ->Sanctorumque omnium 
 intcrcessionibus miserere tux ci eaturx. 
 
 || af<a Krxi thc ay<x<r-—w«f«*ft*w rxg ttog^tcc; u7:<zvtxs. — 
 p. 89. Edit. Oxon. 
 
( 438 ) 
 
 to Jeremiah, (vii. 16.) pray not for this people."— In 
 Confess. <$' sui ipsius reprehensions. T* iii. p. 106. 
 
 S. Gregory of Nazianzum, G. C- In his fu- 
 
 neral oration on his friend S. Basil, be says: " And now 
 he, indeed, is in heaven ; there, if I mistake not, offering up 
 sacrifices for us, pouring out prayers for the people: for 
 he has not left us so, as to have deserted us. — And do 
 thou, sacred and holy spirit, look down, I beseech thee, on 
 us : * arrest by thy prayers that sting of the flesh which 
 was given to us for our correction, or teach u» how to 
 bear it with fortitude : guide all our ways to (hat which is 
 best : and, when we shall depart hence, receive us then 
 into thy society ; that with thee, beholding more clearly 
 that blessed and adorable Trinity, which now we see in a 
 dark manner, we may put a final close to all our wishes, 
 and receive the reward of the labours which we have 
 borne."— Orat. xx. de Laud. S. Basil. T. i. p. 372, 
 S73. — In the same strain he addresses S. Athanasius, p. 
 597 ; and p. 425, he adds : " He, in a good old age, dying 
 after many conflicts, now regards, I doubt not, our con- 
 cerns, and being himself freed from the bonds of the 
 flesh, stretches out his hand to us." t— Orat. xxiv. p. 
 425. — From these orations, and from many others deli- 
 vered on tlie like occasions, it is plain, what was then 
 believed— that the martyrs and saints enjoyed eternal hap- 
 piness in the vision of God ; that they had care of men 
 upon earth ; that they interceded for them ; and that it was 
 profitable to invoke their prayers for the obtaining of 
 spiritual and temporal blessings. 
 
 S. Gregory of Nyssa 9 G*C- Addressing 
 himself to the martyr Theodorus, on whose feast he de- 
 
 * (TV 3e YtfXai i'BQ'R'TtVOlS UVuQeV. 
 
 t pc E 'f<* o fey ei roii uVEf t* xa*u xa^vwt. 
 
( 439 ) 
 
 livered an oration, this brother of S. Basil speaks in the 
 same strain : M Invisible though thou art, come as a 
 friend to them that honour thee ; come and behold this 
 solemn feast, — We stand in need of many favours : be our 
 envoy for thy country before our common king and lord.* 
 The country of the martyr is the place of his suffering; 
 his citizens, his brothers, his relations are they, who pos- 
 sess, who guard, who honour him. We are in fear of 
 afflictions ; we look for dangers : the Scythians approach 
 us with dreadful war. Thou, indeed, hast overcome the 
 world ; but thou knowcst the feelings and the wants of our 
 nature. Beg for us the continuance of peace, t that 
 these our public meetings be not dissolved ; that the wicked 
 and raging barbarian overthrow not our temples and our 
 altars; that he tread not under foot thy holy places. 
 That hitherto we have lived in safety, we owe to thy fa- 
 vour : we implore thy protection for the days that are to 
 come/'J— Orat. in Theod. Martyr. T. ii. p. 1017.— In 
 the life of S. Ephrem, he thus addresses that holy Dea- 
 con : " Do thou now, being present at God's altar, and 
 with his angels, offering sacrifice to the prince of life, and 
 to the most holy Trinity, remember us ; begging for us 
 the pardon of our sins"§ — T. ii. p. 1048. 
 
 S. Ambrose, L. C. The fathers of the western 
 church speak the same language : " Thou hast friends 
 who may intercede for thee. These are the apostles and 
 
 + anwov Eigvm* 
 
 J <roi toyiZopEOa, rw £uEfy£<ria$ — alra^EV oe xat ts /aeMgvto( ty\v 
 ow<pa\tiav. 
 
 § sciTH/xsvoi rifjuv apafTnuaTM a$E<7W. 
 
( 440 ) 
 
 the martyrs* — It is not nearness of blood, but the relation- 
 ship of virtue that forms this friendship. — Associate thy- 
 self, therefore, with Peter and Andrew, that they may 
 pray for thee, and thy bad desires may cease. — Peter and 
 Andrew interceded for the widow. (Luke iv. 38.) It 
 were well, if we could obtain so speedy an intercessor: 
 but surely they who implored the Lord for their relation, 
 can do the same for us. You see, that she who was a sin- 
 ner, was little fitting to pray for herself, or at least to 
 obtain what she asked. Other intercessors to the phy- 
 sician were therefore necessary. The angels, who were 
 appointed to be our guardians, must be invoke i ; and 
 the martyrs likewise,* whose bodies seem to be a pledge 
 for their patronage. They, who in their blood washed 
 away every stain of sin, can implore forgiveness for us : 
 they are our guides, and the beholders of our lives and 
 actions : to them therefore we should not blush to have 
 recourse." t — Lib. de Viduis . T, iv. p, 505.— u They are 
 not dead, whose feast we this day celebrate ; but being 
 renewed, they live ; for they are made partakers of Christ, 
 who is the life of all. Their bodies indeed perished; but 
 the progress of life was not broken. Without intermission, 
 they return thanks to God, and repeat the praises of their 
 saviour." — Serm. i. de S S. Petro et Paulo, T. v. p. 
 240. — * 6 As often as we celebrate the memories of the 
 martyrs, we should meet together, casting behind us all the 
 cares of life. — The Lord hath said, (Luke x. 16.), he 
 that honoureth you y honoureth me; and he that despiseth 
 you, despiseth me. He therefore who honours the martyrs, 
 honours Christ; % while he that despises the saints, de- 
 spises the Lord." — Serm. ii. Ibid p. 142. 
 
 * Obsecrandi sunt angdi pro nobis— mar tyres obsecrundi. 
 
 f Non crubescamus cos irttercessores nostra iujirmitatis adhibere. 
 
 % Quisquis honorat martyrts, honorat Sp Christum. 
 
( 441 ) 
 
 S. Epiphanius, G. C Having censured the 
 practices of certain heretics, who paid an undue honour 
 to tbe virgin Mary, he says: " Her body, I own, was 
 holy; but she was no God. She continued a virgin; but 
 she is not proposed for our adoration ; she herself adoring 
 him, who, having descended from heaven and the bosom 
 of his father, was born of her flesh. Against this error 
 the gospel itself has guarded us, Christ saying (John ii. 
 4.), Woman j what is it to me and to thee? My hour is 
 not yet come. He calls her woman, lest any one should 
 imagine, that she was of some superior nature, — Though, 
 therefore, she was a chosen vessel, and endowed with 
 eminent sanctity, still she is a woman, partaking of our 
 common nature, but deserving of the highest honours 
 shewn to the saints of God. — She stands before them all, 
 on account of the heavenly mystery accomplished in her. 
 — But we adore no saint: — and as this worship is not given 
 to angels; much less can it be allowed to the daughter of 
 Ann. — Let Mary therefore be honoured ; but the father, 
 son, and holy ghost alone be adored."* — Adv. Collyridi- 
 anos Hair, lix, she lxxix. T. i. p. 1061, 1G62. 1064. 
 
 S. John Chrysostom, G. C. In his sermons 
 to the people of Antioch ; On the Feasts of various mar- 
 tyrs ; he exhibits, in glowing colours, the honours that 
 were paid to their remains ; the miracles wrought by their 
 prayers ; and the splendid examples of many virtues pro* 
 duced by the fervour of imitation. tc We, on this day, 
 celebrate their feast, — But, on all days, let us pray aud 
 beseech, that they become our patrons : t for not only 
 
 * EV TlfJLYl E<TTC0 MxflZ, 6 fo flWnjp, XXI U10$, KXl CCytOV TTViVfMZ 
 
 Ff 
 
( 442 ) 
 
 when alive, but much more when dead, they can inspire 
 confidence. Now they carry about them the marks of 
 Christ ; and when they shew these, nothing will be refused 
 to them. Since they are become thus powerful, (hus ad- 
 mitted into the friendship of God ; if, by constant en- 
 deavours, we associate ourselves with them, we cannot fail 
 of obtaining the mercy of heaven." — Homil.li. de S S. 
 Bernice, <$-c. T. i. p. 570.—" The prayers and supplica- 
 cations of the saints are highly powerful in our regard :* but 
 then most, when our own penitential works, and the serious 
 reformation of our lives, are joined to them. — And this we 
 say, not intimating, that the saints should not be in- 
 voked ;+ but that we should not give ourselves up to idle- 
 ness, and rely on the exertions of others."— HomiL v. in 
 Matt. T. vii. p. 60, 61.—" It is good to partake of the 
 prayers of the saints; + but when we ourselves are careful 
 and vigilant. You may say ; when such are my disposi- 
 tions, what need have I of others prayers ?«— But truly, 
 we are, at all times, in want. Paul did not say, what 
 need have I of others prayers ? though they, who prayed 
 for him, deserved not to be heard. And you dare to say 
 this. Nor did Peter say it, when prayer was made with- 
 out ceasing by the church to God for him, [Acts xii. 5.), 
 — Indeed, the very circumstance of your confidence proves, 
 that you are in want of prayers. Were you holy as Paul 
 himself, your want would be the same. Exalt not your- 
 self, lest you be humbled. But, as I observed, the 
 prayers of others will avail us most, if we be earnest our- 
 selves in the practice of virtue. St. Paul says : For 1 know 
 that this shall turn to my salvation, through your prayer. 
 
 * ix>t<ri duvccfjuv at h^ai twv ayuov fiEyurTyv* 
 + &X w<* /*« UsT£uu/A£v r«f uyut{. 
 
( 443 ) 
 
 and the supply of the spirit of Jesus Christ. ( Phil. i. 
 19.) And again : You helping in prayer for us; that for 
 this gift obtained for us, by the means of many persons^ 
 thanks may be given by many in our behalf. (2 Cor. i. 
 11.) And you say, what need have I of others prayers ?— 
 Prayers then are efficacious; but it is when we, on our 
 side, do our duty.— This being so, let us not contemn the 
 prayers of the saints, nor rely solely on them. By the 
 latter, we should rashly deceive ourselves ; by the former, 
 deprive ourselves of what is good and profitable. Let us 
 then invoke their intercession, and beg that they extend to 
 us a helping hand,* while we ourselves remain constant in 
 the pursuit of virtue." — Homil. i. in i, Thess. T. xi. p. 
 267. 270. See Homil. xlv. de S. Meletio, T. i. p. 523.— 
 HomiL de SS. Bernice, Prosdoce <5jr Domnina. Ibid* 
 p. 557. 
 
 S. Asterius of Amasea, G. C. " The 
 
 Saints, in virtue of their power with God, are the inter- 
 cessors of tlie world. t — We adore not the martyrs, but we 
 shew honour to them, as the true adorers of God. We 
 worship not men ; but we admire those, who, in time of 
 persecution, nobly died in his service. We deposit their 
 remains in monuments of curious workmanship, and we raise 
 magnificent temples to their memories, that we ourselves 
 may learn to emulate their deeds. J — Though dead the saints 
 can still do much : they can impart favours to us. $ — Pre- 
 
 t irappYi<ria ^ihcuuv imfhu ra$ {rasp rx noa-pou vrpea'^Eiag. 
 J uiHUi tyis avaTsaucreco; eysipo/asv rcu$ xarao-xEvais (AEyaX<mf£mis > 
 
 § TToKhx km TEtev?avr£$ ayioi Suwvtou' fcai dwrc^8oy?£$ t« £.* 
 
( 444 ) 
 
 cious in the sight of the Lord is the death of his saints'. 
 (Ps. cxv.) : wherefore, let us offer up our prayers to God, 
 and entreat the martyrs, that our common Lord would com- 
 municate the spirit of compunction to those who err;* 
 and that, all doubt, as a wall of separation, being re- 
 moved, we may all meet together in fraternal union."— 
 Encom. in S S. Martyres, T. i. p. 191. 198. 207. In N. 
 Auctario Combefis. Paris. 1648. 
 
 S. Jerom, L. C " We worship not, we adore 
 not the relics of martyrs — nor angels, nor archangels, nor 
 cherubim, nor seraphim, lest we serve the creature, rather 
 than the creator, who is blessed for ever more. But we 
 honour the relics of the martyrs, that our minds may be 
 raised to him, whose martyrs they are. We honour them, 
 that this honour maybe referred to him,, who says: He 
 that recehtth you, receiveth me" {Matt. x. 40. ) — Ep. 
 liii. ad Riparium, T. i. p. 583. — u Thou dolt! who, at 
 any time adored the martyrs ? who could fancy that a 
 mortal was God ? t — If the apostles and martyrs, while 
 upon earth, and while they must be anxious for themselves, 
 can pray for others ; much more will they do it, when 
 victory has crowned their triumphs. J— Moses obtained 
 forgiveness for six hundred thousand men in arms ; and 
 Stephen, the true disciple of Christ, and the first martyr, 
 begs forgiveness for his persecutors : and shall their power 
 be less when they are with Christ ?§ The apostle Paul de- 
 
 * 'BiapaHctteiTcorj.tv 3e km /xafTvgag rov koivov fruo-cmncrcu ^ectstotjiv, 
 
 t GuLteriim, insanum caput ! aliquando murtyrcs adoravit ? &uis> 
 fiomincm putuvit Deum ? 
 
 \ Quanto mugi* past corona* t victorias, & triumphos ? 
 
 § Poslquam cum Christo esse capcrint, minus valebunt ? 
 
( 445 ) 
 
 clares, (hat two hundred three score and sixteen souls, 
 sailing with him, were saved by his prayers (Acts xxvii. 
 37.): but, when dissolved and with Christ, shall he be 
 silent, and not utter a single word for that world, which 
 believed at his preaching ?" *—Adv. Vigilant. Ep. lx. 
 T. i.p, 589, 590. 
 
 Cent. V: 
 
 S. AugUSthl, L. C. " The Christian people 
 celebrate the memories of the martyrs with a religious so- 
 lemnity, in order that they may leain to imitate them, and 
 may be associated to their merits, and be aided by their 
 prayers : but to no martyr ; to the God alone of martyrs, in 
 memory of them, do we raise altars. For what bishop, 
 among the repositories of holy bodies, assisting at the 
 altar, was ever heard to say : To thee, Peter ; to thee Paul ; 
 or to thee Cyprian do we make this offering ? To God 
 alone who crowned the martyrs, is sacrifice offered in the 
 places where their relics rest ; that the sight of these places 
 may excite a warmer sentiment towards those, whom we 
 should imitate ; and towards him, by whose aid it can be 
 accomplished. We venerate, therefore, the martyrs with 
 that veneration of regard, with which holy men are here 
 treated upon earth, who are disposed, we know, to suffer 
 for the truth of the gospel. When they have suffered, 
 and have conquered, our veneration is more devoted, and 
 more firm, as they are translated from a state of conflict, 
 to a state of permanent happiness. But with that worship, 
 which the Greeks call ^ar^sicc, and which in Latin cannot 
 be expressed by one word — as it is a worship properly due 
 
 • Tunc ova clausurus est, fy pro iis mutire non poterit T 
 Ff 3 
 
( 446 j 
 
 only to the divinity — with that worship we worship God 
 alone. To this belongs the offering of sacrifice ; whence 
 they are idolaters, who sacrifice to idols. We offer no 
 sacrifice to any martyr, nor to any saint, nor to any angel ; 
 and should any one fall info the error, sound doctrine, 
 will so raise its voice, that he be corrected, or condemned 
 or avoided. The saints themselves, whether men or an- 
 gels, reject that worship, which is due, they know, to God 
 alone. Thus Paul and Barnabas {Acts xiv.) — when, moved 
 by their miracles, the Lycaonians would sacrifice to them 
 as Gods — rending their garments, and confessing that they 
 were mortal men like to them, forbad it to be done. The 
 same was seen in Angels, as we read in the Apocalypse 
 (xxii. 9.), where the angel refused adoration, saying, 
 J am thy fellow -servant and of thy brethren: Adore 
 God." — L. xx. contra Faustum. T. vi. p. 156. — u If any 
 one say to you, do you worship Peter? Return him for 
 answer what Eulogius said of Fructuosus : / worsJiip not 
 Peter, but worship him, whom even Peter worships." * 
 Serm. ci. De Dhersis T. x. p. 572. — The same doctrine 
 is repeated still more fully in the celebrated work Of the 
 City of God. — L. viii. c. xxvii. L. xxii. c. x. T. v. p. 
 516 and 1494.— <c We pray for the other faithful departed, 
 but not for martyrs; for they departed this life in a state 
 of such perfection, as rather to be our advocates. But 
 they are advocates, not by their own merits, but as mem- 
 bers united to their head. He is truly the only advocate, 
 who, sitting at the right hand of the father, intercedes for 
 us.+ There is one advocate, zis there is one pastor."— 
 Serm. cclxxxv. in Natal. Mart. Casti et CEmilii T. w.p. 
 1H7. Ed. Bened. Paris. 1683.— " Jesus Christ the just 
 
 ■ 
 
 * Ego non cob Petrum, sed colo cum, quern colit <V Petrus. 
 
 ^Neque hoc inse, scdinillo, cui capiti perfccta membra cohctsc* 
 runt. Ilk eat enim vcre advocatus wius, qui interpellat pro nobis. 
 
( 447 ) 
 
 is our advocate with the father : he is the propitiation for 
 our sins.— Therefore, some one will say ; do not the saints 
 pray for us? do not bishops and pastors pray for the 
 people? Listen to the scriptures, and learn, that pastors 
 recommend themselves to the prayers of the people. The 
 apostle says: Praying withal for us. (Coloss. iv. 3.). 
 He prays for the people, and the people for him. We 
 pray, brethren, for you; and do you pray for us. Let 
 all true members pray for one another ; aud the head in- 
 tercede for all." — Tract, i. in i. Joan. T. ix. p. 238. 
 — <( It is a proof of kind regard towards the dead, when 
 their bodies are deposited near the monuments of saints. 
 But hereby in what are they aided, unless in this, that, 
 recollecting the place where they lie, we be induced to re- 
 commend them to the patronage of those saints for their 
 prayers with God ? — Calling therefore to mind the grave 
 of a departed friend, and the near monument of the ve- 
 nerable martyr, we naturally commend the soul to his 
 prayers.* And that the souls of those will be thereby be- 
 nefited, who so lived as to deserve it, there can be no 
 doubt." — De curd pro mprtuis gerenda c. iv. T. iv. /?, 
 289. — " But, by what means the martyrs assist those, 
 whom we believe to be assisted by them, t is a question 
 surpassing the powers of my understanding — whether they 
 be personally present in many places remotely distant; or 
 whether praying, in general, for the wants of all who in- 
 voke their intercession, (as we pray for the dead, from 
 whom we are absent, and of whom wc know nothing) God 
 almighty, every where present, hearing the supplications 
 of his martyrs, may, by the ministry of his angels, grant 
 the succours that are requested. — This, I say, is a question 
 
 * Eidem marhjri animam dilectam commendat recordantis % pre- 
 cantis affectus, 
 
 t S.uo5 pcr.eos certum est adjuvarU 
 Ff 4 
 
( 448 ) 
 
 too deep for me to reach, too abstruse for my penetration.' * 
 — Ibid. c. xvi. p. 293. 
 
 S. Cyril of Alexandria, G. C. In the 
 
 prayer, which Catholics daily address to the Virgin Mary, 
 are the words : " Holy Mary, mother of God, pray for us 
 sinners, now and at the hour of our death." The words 
 Mother of Corf— in Greek Qsqtokos, in Latin Deipara — to 
 persons not fully acquainted with the doctrine of the In* 
 carnation, nor with the necessity there often has been of 
 opposing error by the introduction of terms not strictly 
 scriptural, cause some difficulty. Against the errors of 
 Arius the word consubstantiul was adopted ; and the coun- 
 cil of Nice, which in 325, condemned those errors, de- 
 fined in its creed, that Jesus Christ, li consubstantial to 
 the Father, for us men, and for our salvation, came down 
 from heaven, and became incarnate, and was made man." 
 The Virgin MaTy was mother of him thus made imn ; but 
 this man was God ; whence arose the propriety of the ex- 
 pression, Mother of God. — The expression had been very 
 generally used, when, in the following century, one 
 Anastasius, a priest — the confidential friend of Nestorius, 
 then bishop of Constantinople — in a sermon to the people 
 publicly taught, " that the Virgin Mary ought not to be 
 called the Mother of God ; that she was a mortal, and 
 that of stifjh God could not be born." — These words, says 
 the historian,* who might himself have been present, gave 
 great off nee both to the clergy and laity ; •* and a tumult 
 arose within the church." — I mention this incident, be- 
 cause nothing so clearly marks the commencement of error, 
 as the reclamation of the people, when new expressions 
 assail their ears, or when those, to which they have been 
 habituated, are either censured or omitted. — Nestorius 
 
 * Socrates Hist. Ecclcs. L, vtf. c. xxxii. p. 380. 
 
( 449 ) 
 
 espoused the language of his friend ; and, in a short time, 
 not Constantinople only, but the whole Christian church, 
 took the alarm; the doctrine of man's redemption being 
 manifestly involved in the question. At the head of the 
 orthodox party stood S. Cyril, bishop of Alexandria, 
 whose reasoning on the subject was comprehensive and 
 profound. But he observed, that it would be well, would 
 men abstain from such enquiries — in which the most 
 learned see obscurely, and the ignorant are perplexed — 
 and embrace, without wavering, the faith, that, through 
 the apostles, has been delivered to the church. However, 
 as the pride of man will not follow this rule, he proceeds 
 to say, on the question before him, that as the Lord Jesus 
 Christ is God, surely, she that bore him must be called 
 the mother of God. " This faith," he adds, " the dis- 
 ciples of Christ delivered, though they used not the ex- 
 pression." But, since the council of Nice, he observes, 
 it has been used by many fathers, whose names he mentions. 
 — Ep.ad Monachos JEgypii. Cone. Gen. T.iii.p. 19, #c. 
 — S. Cyril in this epistle, and in many more which he 
 . wrote on the subject, strongly insists, that if the nature 
 of the hypostatic union be considered— that union, 
 whereby the divine nature was so united to the nature of 
 man as to form but one person— it must necessarily follow, 
 that it is true to say, that God was born, and therefore that 
 Mary was mother of God; that God suffered; and that 
 God died for us. Whatever doctrine teaches not this, 
 manifestly overturns the belief in the divinity of Jesus 
 Christ; and with this error Nestorius was charged. Ca> 
 lestin, the Roman bishop, supported the cause of S, 
 Cyril ; and finally, in 431, the council of Ephesus anathe- 
 matised the errors of Nestorius, and deposed him from the 
 see of Constantinople. From this time, the words of our 
 prayer Mother of God have been universally used; and 
 they may be considered as a profession of our belief in 
 
( 450 ) 
 
 the divinity of -her son. — In the apostles Creed we say; 
 Born of the Virgin Mary. 
 
 Theodoret, G. C- " The temples of the victori- 
 ous martyrs rise, conspicuous for their magnitude and the 
 richness of their embellishments. It is not once, or twice, or 
 five times, that we, yearly approach them; but we fre- 
 quently there assemble; and there, not unfrequcntly 
 sing praises to their God. They who are in health, pray 
 for its continuance: while they pray to be freed, who 
 are oppressed by illness. — But it is not as Gods that they 
 address the martyrs, but as celestial men, entreating them 
 to become their intercessors." *~Serm. viii. adv. Gentes. 
 T. iv. p. 605. 
 
 Council of Chalcedon, G. C- The fathers 
 
 with one voice exclaimed : "Flavian, though dead, still 
 lives ; may the martyr pray for us." +— Act. xi. Cone. 
 Gen. T. iv. p. 697. — Certain European bishops write to 
 the Emperor: "We place the blessed Proterius in the 
 rank of holy martyrs, and, through his intercession, we 
 beg that God may be merciful to us." + — Ep. ad Leo. 
 Aug. P* iii« Cone. Chalced. Cone. Gen. T. iv. p. 907. 
 
 S. Nilus, G. C. " Learn then, that the holy 
 angels excite us to f>ray, and are present with us, rejoicing, 
 and praying for us." $— Tract, de Orat. c. lxxxi. T. i. p. 
 496. 
 
 ~~ 
 
 * m a)i Qeoi; avrois Trpoo-iovres, aXA* w$ 6eiit$ av0fW5r«$ dm- 
 
 t (JLCL^TU; V7TEf> V(JU0V eV^ETCUm 
 
 ■ 
 
 $ Ejus i/tUrussiUiubuti jniscricordtm 4 - propitium Dacm nobis fieri 
 postuiumus. 
 
 % TTfoaeuxofjmoi v-srif rj/xwv. 
 
( 451 ) 
 
 S. Leo, L. C* Omitting many other authorities, 
 which I could adduce from other fathers and the ecclesiasti- 
 cal historians of this century, I shall here close the list with 
 S. Leo the Great. — •' Strengthen your connections with the 
 holy angels; enter into the city of God, of which the dwel- 
 ling is promised to us ; unite yourselves to the patriarchs, 
 prophets, apostles, and martyrs. Rejoice, where they rejoice. 
 Let these wishes be the objects of your desires ; and by a 
 holy emulation sue for their suffrages.* For with whom 
 you shall communicate in prayer, with them shall you en- 
 joy honour.'*— Smrc. v. in Epiphan. T.i.p. 195. — "As we 
 ourselves have experienced, and our ancestors have 
 evinced, we believe and trust that, amidst the troubles of 
 this life, the prayers of the holy apostles Peter and Paul 
 will ever be ready to obtain for us the mercy of God. t 
 As we are depressed by our oWn sins, so may we be raised by 
 their merits, through Jesus Christ." — Serm. in Natal. 
 Apost.PetrietPaulip.338.— <( Mdiy the blessed Peter 
 and all the saints, who have aided us in many tribulations, 
 vouchsafe to assist our prayers J for you with our merci- 
 ful God." — Serin, in Octava Jpost. Pet. et Pauli p. 340. 
 — " Let us rejoice in the Lord for the happy end of this 
 glorious man. God is wonderful in his saints, in whom he 
 has given to us defence and example. § — Rome is illustrated 
 by Lawrence, as Jerusalem was by Stephen. By his 
 prayer and patronage we confidently trust to meet with 
 
 * Ipsorum amhite suffragia. 
 f Semper nos specialium patronorum orationibus adjuvandos. 
 
 % Qui nobis in multis tribulationibus adfuerunt, obsecrationes nos- 
 tras pro vobisjuwre dignentur, 
 
 § Presidium constUuit, Sf exemplum. 
 
( 452 ) 
 
 support ; *t\mtasalhnen i says the apostle (2 Tim. iii. 12.), 
 that will live godly in Christ, shall suffer persecution , 
 we may be strengthened in the spirit of charity, and be 
 fortified, in the continuance of a firm faith, to surmount all 
 temptations, through the Lord Jesus Christ, who with the 
 Father and the Holy Ghost, liveth and reigneth for ever." 
 — Serm. in Festo S. Laurentii, p. 346. 
 
 Council of Trent* 
 
 " The holy Synod commands all bishops, and others, to 
 whom is entrusted the office of teaching, that — according 
 to the practice of the Catholic and Apostolic church, re- 
 ceived from the earliest ages of the Christian religion, and 
 according to the united opinions of the Fathers, and the 
 decrees of holy councils — they, in the first place, dili- 
 gently instruct the faithful, on the intercession and invo- 
 cation of saints ; the honour due to relics ; and the lawful 
 use of images; teaching them, that the saints, reigning 
 with Christ, offer up their prayers to God for men ; that 
 it is good and profitable suppliantly to inyoke them, and 
 to have recourse to their supplications and assistance ; in 
 order to obtain favours from God, through his son, Jesus 
 Christ, our Lord, who is our only redeemer and saviour." 
 —Sessio xxv. de Invocat. S S. p. 287. 
 
 Cujus oratione Sf patrocinio adjuvari nos sine cessatione conjidimus. 
 
( 453 ) 
 
 The following Creed or Profession of 
 Faith, containing the principal points of 
 Catholic Belief ivas promulgated by pope 
 Pius TV., in 1564, the year after the close 
 of the council of Trent, and agreeably to 
 what the council had suggested. It goes 
 under the name of Pius, and is subscribed 
 by Catholics on several occasions. 
 
 CREED OF PIUS IV 
 
 I, N, N. with a firm faith believe and profess all and 
 every one of those things, which are contained in that 
 creed, which the holy Roman Church makelh use of. To 
 wit ; I believe in one God, the Father Almighty, Maker 
 of Heaven and Earth, of all things visible and invisible: 
 And in one Lord Jesus Christ, the only begotten Son of 
 God, and born of the Father before all ages ; God of God ; 
 Light of Light ; true God of the true God ; begotten, not 
 made; consubstantial to the Father by whom all things 
 were made. Who for us Men, and for our salvation, 
 came down from Heaven, and was incarnate by the Holy 
 Ghost of the Virgin Mary, and was made man. Was 
 crucified also for us under Pontius Pilate : he suffered and 
 was buried. And the third day he arose again, according 
 
( 454 ) 
 
 lo the Scriptures : He ascended into Heaven : sits at the 
 Right-hand of the Father, and is to come again with glory 
 to judge the living and the dead ; of whose kingdom there 
 shall be no end. And in the Holy Ghost, the Lord, and 
 life-giver, who proceeds from the Father and the Son; 
 who together with the Father and the Son, is adored and 
 glorified, who spoke by the Prophets. And (I believe) 
 one, holy, Catholic, and Apostolic Church. I confess 
 one Baptism for the remission of sins : and I look for the 
 resurrection of the dead, and the life of the world to come. 
 Amen. 
 
 I most sedfastly admit ami embrace apostolical and 
 ecclesiastical Traditions, and all other observances and 
 constitutions of the same Church. 
 
 I also admit the holy Scriptures, according to that sense 
 which our holy Mother the Church, has held, and does 
 hold ; to which it belongs to judge of the true sense and 
 interpretation of the Scriptures : neither will I ever take 
 and interpret them otherwise, than according to the unani- 
 mous consent of the Fathers. 
 
 I also profess that there are truly and properly seven 
 Sacraments of the New law, instituted by Jesus Christ, our 
 Lord ; and necessary for the salvation of mankind, though 
 not all for every one : To wit, Baptism, Confirmation, the 
 Eucharist, Penance, Extreme Unction, Order, and Ma- 
 trimony : And that they confer Grace : And that of these, 
 Baptism, Confirmation and Order cannot be reiterated 
 without sacrilege. I also receive and admit the received 
 and approved Ceremonies of the Catholic Church, used 
 in the solemn administration of the aforesaid Sacraments, 
 
 I embrace and receive all and every one of the things 
 which have been defined and declared in the holy council 
 o( Trent, concerning Original Sin, and Justification. 
 
( 455 ) 
 
 I profess likewise, that in the Mass there is offered to God 
 a true, proper, and propitiatory sacrifice for the living and 
 the dead. And that in the most holy Sacrament of the 
 Eucharist, there is truly, really, and substantially, the 
 Body and Blood, together with the Soul and Divinity of 
 our Lord Jesus Christ : and that there is made a conver- 
 sion of the whole substance of the bread into the Body, 
 and of the whole substance of the wine into the Blood ; 
 which conversion the Catholic Church calls Transub- 
 stantiation. I also confess, that under either kind alone, 
 Christ is received whole and entire, and a true Sacrament. 
 
 I constantly hold that there is a Purgatory ; and that 
 the souls therein detained are helped by the suffrages of the 
 Faithful. 
 
 Likewise that the saints reigning together with Christ, 
 are to be honoured and invocated, and that they offer 
 prayers to God for us, and that their Relics are to be had 
 in veneration. 
 
 I most firmly assert, that the Images of Christ, of the 
 Mother of God, ever Virgin, and also of other Saints, 
 ought to be had and retained, and that due honour and 
 veneration is to be given them. 
 
 I also affirm, that the power of Indulgences was left by 
 Christ in the Church; and that the use of them is most 
 wholesome to Christian people. 
 
 I acknowledge the Holy, Catholic, Apostolic Roman 
 Church for the mother and mistress of all Churches : 
 And I promise true obedience to the Bishop of Rome—* 
 Successor to S. Peter, Prince of the Apostles,, and Vicar 
 of Jesus Christ. 
 
 I likewise undoubtedly receive and profess all other 
 things delivered, defined, and declared by the sacred 
 
( 456 ) 
 
 Canons and General Councils, and particularly by the 
 holy Council of Trent. And I condemn, reject, and ana- 
 thematize all things contrary thereto, and all Heresies, 
 which the Church has condemned, rejected, and anathe- 
 matized, 
 
 I, N. N. do at this present freely profess, and sincerely 
 hold this true Catholic Faith, without which no one can 
 be saved : * And I promise most constantly to retain and 
 confess the same entire and unviolated, with God's assist- 
 ance, to the end of my Life. 
 
 * He that bclicveth, and is baptised, shall be saved; but he 
 that believeth not, shall be damned.— Mark xvi. 16. 
 
 THE END. 
 
 PRINTED BY J. BELCIIFR AND SON, HIGH STREET, BIRMINGHAM. 
 
( 457 ) 
 TABLE OF CONTENTS. 
 
 PAGE 
 
 THE Rule of Faith.— All that, and that only, is of Catholic 
 faith, which God has revealed, and the Church proposes 
 to the belief of all - - - 1 
 
 Section I. Justification through Christ, and the merit of 
 good works - - - - -2 
 
 Prop. i. When man has sinned, the remission or pardon of 
 sin is not attainable by him, otherwise than in, and by the 
 merits of the sufferings and death of Jesus Christ, who 
 freely purchased our ransom ... Ibid, 
 
 Prop. ii. It is only through the same merits of Jesus Christ, 
 that the just man can obtain either an increase of holiness 
 in this life, or eternal happiness in the next - 3 
 
 Prop. iii. The good works of a just man, proceeding from 
 grace and charity, are so far acceptable to God, through 
 his goodness and sacred promises, as to be truly deserving 
 of an eternal reward ; " God crowning his own gifts, when 
 he crowns the good works of his servants" - - 4 
 
 Faith in Christ: its object and character - 8 
 
 Prop. iv. The merits of Jesus Christ, though infinite in 
 themselves, are not applied to us, otherwise than by a 
 right faith in him; which faith is one, entire, and conform- 
 able to its object, which object is Divine Revelation, that 
 is, the truths taught by Christ; and to that revelation or to 
 those truths Faith gives an undoubting assent - • Ibid* 
 
 Divine Revelation - - - - 9 
 
 Prop. v. The Divine Revelation contains many mysterious 
 doctrines, surpassing the natural reach of the human 
 understanding: for which reason, it became the wisdom 
 and goodness of God to provide some way or means, 
 whereby man might be enabled to learn what those mys- 
 terious doctrines are — means apparent to all ; proportioned 
 to the capacities of all; and sure and certain to all Ibid. 
 
 The authority and marks of the church * - 11 
 
 Prop. vi. The way or means, by which to arrive at the 
 knowledge of the divine truths is, attention and submission 
 to the voice of the pastors of the church; a church 
 established by Christ for the instruction of all ; spread for 
 
 G g 
 
458 TABLE OF CONTENTS. 
 
 PAGE 
 that end through all nations; visibly continued in the suc- 
 cession of pastors and people through all ages. Whence the 
 marks of this church are, unity, visibility, indefectibility, 
 succession from the Apostles, universality and sanctity Ibid. 
 Unity of the Church - - - - 31 
 
 Visibility of the Church - - -57 
 
 Indefectibility of the Church 62 
 
 Apostolici ty of the Church - - - 70 
 
 The Church Catholic, or universal 82 
 
 Sanctity of the Church • - - - 88 
 
 The Roman Catholic Church 9® 
 
 Prop, vii. The Church, above described, thus established, 
 thus continued, thus guided, in one uniform faith, and sub- 
 ordination of government, is that, which is termed the 
 Roman Catholic Church: the qualities just mentioned, 
 unity, visibility, indefectibility, succession, universality, 
 and sanctity, being evidently applicable to her - 90 
 
 Prop. viii. From the testimony and authority of the Catho* 
 lie Church we receive the Scriptures, and believe them to 
 contain the revealed word of God - - 103 
 
 The Church is the expounder of the Scriptures - .112 
 
 Prop. ix. As the Church can assuredly tell us, what parti- 
 cular book is the word of God ; so can she, with like 
 assurance, tell us the true sense and meaning of it, in con- 
 troverted points of faith: the same spirit which directed 
 the writing of the Scriptures, directing the church to 
 understand them, and to teach all mysteries and duties as 
 are necessary to salvation - Ibid, 
 
 Private judgment - - - • 117 
 
 Apostolical Traditions - - - 130 
 
 Prop. x. The pastors of the Church, who arc the body re* 
 preventative, either dispersed or convened in council, have 
 received no commission from Christ to frame new articles 
 of faith — these being solely divine revelations — but to 
 explain only and to define to the faithful, what anciently 
 was, and is, received, and retained, as of faith in the 
 church, when debates and controversies arise about them. 
 These definitions in matters of faith only, and proposed as 
 such, oblige, under pain of heresy, all the faithful to a 
 submission of judgment - 145 
 
 PftOP. xi. It is no article of Catholic faith, that the church 
 cannot err, either in matters of fact or discipline, things 
 alterable by the circumstances of time and place; or in 
 
TABLE OF CONTENTS. 459 
 
 PAGE 
 
 matters of speculation or civil policy, dep'ending on mere 
 human judgment or testimony. These ihings are no 
 Tevejations deposited in the church, in regard of which 
 alone, she has the promised assistance of the Holy Spirit 154 
 
 Primacy of S. Peter and his Successors - -155 
 
 Prop. xii. Catholics believe, that peculiar powers were given 
 to S. Peter, and that the Bishop of Rome, as his successor 
 is the Head of the whole Catholic Church ; in which sense, 
 as already stated, this church may therefore fitly be styled 
 Roman Catholic; being an universal body united under 
 one visible head ----- Ibid. 
 
 Prop. xiii. It is no article of 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 from a general council or acceptance of 
 the church, oblige none, under pain of heresy, to an inte- 
 rior assent - - - - 177 
 
 Prop. xiv. Nor do Catholics, as Catholics, believe, that the 
 Pope has any direct, or indirect authority over the tem- 
 poral concerns of states or the jurisdiction of princes. 
 Hence should the Pope pretend to absolve or to^dispense 
 with his Majesty's subjects from their allegiance, on 
 account of heresy or schism, such dispensation they would 
 view as frivolous and null - - - "178 
 
 Prop. xv. It is a fundamental truth in the Catholic religion, 
 that no licence can be given to men to lie; to forswear; or 
 perjure themselves ; to massacre their neighbours, or disturb 
 their country, on pretence of promoting the Catholic cause 
 or religion : furthermore they believe, that all pardons 
 or dispensations granted, or pretended to be granted 
 in order to such ends or designs, could have no other 
 validity or effect, than to add sacrilege and blasphemy 
 to the above crimes • - - "179 
 
 Prop. xvL Detesting the immoral doctrine of equivocation, 
 and mental reservation, the Catholic Church ever incuU 
 cated and inculcates, that simplicity and godly sincerity 
 are truly Christian virtues, necessary to the conservation 
 of justice, truth and common security - • 180 
 
 Section II. Other points of Catholic Faith - 
 
 Prop. i. Catholics believe, that there are seven Sacraments, 
 or sacred ceremonies, instituted by our Saviour J. C, 
 whereby the merits of his passion are applied to the soul 
 
460 TABLE OF CONTENTS. 
 
 PAGES 
 
 of the worthy receiver. These sacraments are, Baptism, 
 Confirmation, the Eucharist, Penance, Extreme Unction, 
 Order, and Matrimony - - - 181 
 
 Baptism and Confirmation - - 181,183 
 
 Prop ii. It is an article of Catholic belief, that in the most 
 holy sacrament of the Eucharist, there is truly and 
 really contained the Body of Christ, which was delivered 
 for us, and his blood which was shed for the remission 
 of sins : the substance of the bread and wine being, by the 
 power of God, changed into the substance of his blessed 
 body and blood ; the species or appearances of bread and 
 wine, by the will of the same God, remaining as they were. 
 This change has been properly called Transubstantiation 192 
 
 Prop. iii. Christ is not present in this sacrament according 
 to his natural way of existence; that is, as bodies natur- 
 ally exist ; but in a manner proper to the character of his 
 exalted and glorified body. His presence then is real and 
 substantial, but sacramental ; not exposed to the external 
 senses, nor obnoxious to corporal contingencies " - 243 
 
 Prop. iv. The body of Christ, in this holy sacrament, is not 
 separated from his blood, nor his blood from his body, nor 
 is either of them disjoined from his soul and his divinity: 
 but all and the whole living Christ is entirely contained un- 
 der each species: so that whoever receives under one kind, 
 becomes truly partaker of the whole sacrament: he is not 
 deprived either of the body or of the blood of Christ 245 
 
 Communion in one kind - 246 
 
 Prop. v. Our Saviour, in leaving to us his body and blood, 
 under two distinct species or kinds, instituted not only a 
 Sacrament, but also a sacrifice ; a commemorative sacri- 
 fice, distinctly shewing his passion and death until he 
 come. For as the sacrifice of the cross was performed by 
 a distinct effusion of his blood, so is that sacrifice com- 
 memorated in this of the altar by a distinction of the 
 symbols. Jesus, therefore, is here given not only to us, 
 but for us; and the church is hereby enriched with a true, 
 proper, and propitiatory sacrifice, usually termed the 
 Mass : propitiatory wc say, because representing, in a 
 lively manner, the passion and death of our Lord, it is 
 peculiarly pleasing to our eternal Father, and thus more 
 effectually applies to us the all-sufficient merits of the 
 sacrifice of the cross - - - 250 
 
 Prop. vi. Sincere repentance, that is, sorrow of mind, joined 
 
TABLE OF CONTENTS. 46l 
 
 PAGfi 
 
 to a firm resolution of amendment, was, at all times, sq ne- 
 cessary, that without it there could be no remission of sin 280 
 Institution of the Sacrament of Penance - - 282 
 
 Prop. vii. Catholics believe, that when a sinner repents 
 of his sins, from his heart, and acknowledges his trans- 
 gressions to God, and his ministers, the dispensers of the 
 mysteries ot Christ, resolving to turn from his evil ways, 
 and to bring forth fruit worthy of penance, there is then, 
 and not otherwise, an authority left by Christ to absolve 
 such a penitential sinner from his sins: which authority, 
 we believe, Christ gave to his apostles and their successors, 
 the bishops and priests of his church, in those words, when 
 he said : Receive ye the Holy Giiost, &c. John xx. 22, 23 Ibid. 
 Prop. viii. The essential parts of Penance are three — Con- 
 trition, Confession, and Satisfaction — without which, in the 
 case of grievous sin — unless when the two last, Confession 
 and Satisfaction, from unavoidable obstacles, cannot be 
 complied with—we believe, that the sinner cannot obtain 
 forgiveness from God ? 293 
 
 Confession ----- %gg 
 
 Suppression of the Penitentiary - - - 315 
 
 Satisfaction ----- 333 
 
 Prop. ix. Though no creature can make condign satis- 
 faction, either for the guilt of sin, or for the pain eternal 
 due to it — this satisfaction being proper to Christ our 
 Saviour only— yet penitent sinners, as members of Christ, 
 may, in some measure, satisfy by prayer, fasting, alms-deeds, 
 and other works of piety, for the temporal pain, which, in 
 the order of the divine justice, sometimes remains due, 
 after the guilt of sin and pain eternal have been remitted. 
 Such penitential works, notwithstanding, are no otherwise 
 satisfactory, than as joined and applied to that satis- 
 faction, which Jesus made upon the cross, in virtue of 
 which alone all our good works find a grateful acceptance 
 in the sight of God .... Ibid. 
 
 Indulgences - - - - - 344. 
 
 Prop. x. The guilt of sin, or pain eternal due to it, is not 
 remitted by that dispensation of mercy, which in the 
 Catholic Church is called an Indulgence ; but such temporal 
 •punishment only, as in the order of divine justice, may 
 remain due after the guilt has been remitted - - Ibid. 
 
 Purgatory - - - - - 351 
 
 Prop. xi. Catholics hold there is a purgatory, that is to say, 
 
462 TABLE OF CONTENTS. 
 
 PAGE 
 
 a place or state, where souls departing this life, with remis- 
 sion of their sins, as to the guilt or eternal pain, but yet - 
 liable to some temporal punishment (of which we have just 
 spoken) still remaining due ; or not perfectly freed from 
 the blemish of some defects which we call venial sins, are 
 purged before their admittance into heaven, where 
 nothing that is defiled can enter - Ibid. 
 
 Prop. xii. We also believe, that such souls so detained 
 in purgatory, being the living members of Christ Jesus, 
 are relieved by the prayers and suffrages of their fellow 
 members here on earth. But where this place be— of what 
 nature or quality the pains be — how long souls may be 
 there detained — in what manner the suffrages, made 
 in their behalf, be applied— whether by way of satisfaction 
 or intercession, &c. are questions superfluous and imper- 
 tinent as to faith ----- Ibid. 
 The Sacrament of Extreme Unction - 372 
 
 Prof. xiii. The sacrament, which is administered to dying 
 persons, to strengthen them in their passage out of this life 
 into a better, from the oil that is used on the occasion, 
 Catholics 'call extreme unction; and they believe it to be 
 divinely instituted - Ibid. 
 
 The Sacrament of Holy Order - 37b 
 
 Prop. xiv. We believe Order to be a sacrament, by which 
 the ministers of the Church are consecrated, and power 
 given to them to perform such public offices, as regard the 
 service of God and the salvation of souls - - Ibid. 
 
 Celibacy of the Clergy - - - - 382 
 
 The religious or Monastic State - 384 
 
 The sacrament of Matrimony - 386 
 
 Prop. xv. We believe Matrimony to be a sacrament of the 
 • new law, instituted by Christ, whereby a new dignity is 
 added to the civil contract of marriage, and grace given to 
 those who worthily receive it Ibid. 
 
 Ceiemonies ----- 393 
 
 The sign of the Cross - - 394 
 
 Holy or blessed Water ... - 402 
 
 The use of the Latin tongue in the service of the church - 403 
 Precepts of the Church • 406 
 
 Prop. xvi. We believe, that Christ has given to the pastors of 
 his church a power to make laws, which all the faithful 
 are bound to obey • Ibid. 
 
 The fast of Lent 408 
 
TABLE OF CONTENTS. 463 
 
 PAGE 
 
 Ember-days and the vigils of feasts - - 412 
 
 Abstinence on certain days ' - - 413 
 
 Relics, pictures and images - - - - 414 
 
 Prop. xvii. God alone is the object of our worship and 
 adoration: but Catholics shew honour to the relics of saints, 
 and they plaee images and pictures in their churches, 
 to reduce their wandering thoughts, and to enliven their 
 memories towards heavenly things. They shew, besides, a 
 respect to the representations of Christ, of the mysterious 
 facts of their religion, and of the saints of God, beyond 
 what is due to every profane figure ; not that they can 
 believe any xirtue to reside in them, for which they ought 
 to be honoured : but because the honour given to pictures 
 is referred to the prototype, or the thing represented Ibid. 
 
 Prop, xviii. They maintain also, that honour and respect 
 are due to the Bible, to the Cross, to the name of Jesus, 
 to churches, &c. as things peculiarly appertaining to God; 
 and to kings, magistrates and superiors; to whom honour 
 is due, honour may be given, without any derogation from 
 the majesty of God, or that divine worship which is appro- 
 priate to him - 415 
 The invocation of Angels and Saints • - 430 
 Prop- xix. Catholics believe, that the Angels and the Saints in 
 heaven, replenished with charity, pray for us the fellow 
 members of the latter here on earth ; that they rejoice 
 in our conversion; that seeing God, they see and^ know in 
 him all things suitable to their happy state: and that God 
 may be inclined to hear their requests made in our behalf, 
 and for their sakes may grant us many favours— therefore, 
 we believe, that it is good and profitable to invoke their 
 intercession. Can this manner of invocation be more 
 injurious to Christ our Mediator, than it is for one Chris- 
 tian to beg the prayers of another here on earth ? However, 
 Catholics are not taught so to rely on the prayers of 
 others, as to neglect their own duty to God— in imploring 
 his divine mercy and goodness; in mortifying the deeds of 
 the flesh; in despising the world; in loving and serving 
 God and their neighbours ; in following the footsteps 
 of Christ our Lord, who is the way, the truth, and the life: 
 to whom be honour and glory for ever and ever. Amen Ibid. 
 The Creed of Pope Pius IV. - - - - 453 
 
ERRATA. 
 
 ICO. 
 
 1. 1. 
 
 115. 
 
 /. 13. 
 
 176. 1. 18. 
 
 301. 
 
 /. 32. 
 
 260. 
 
 1. 12. 
 
 331. 
 
 1.28. 
 
 343. 
 
 1.2. 
 
 351. 
 
 1. 11. 
 
 403. 
 
 404. 
 
 P. 6. I. 30. For 1543 read 1545. 
 11. I. 7. by attention — attention. 
 
 spirit — spirit of the disciple, & 
 only adding — dele, 
 bishop - - priest. 
 
 aoifjux. — aifJLCt* '' 
 
 for them — for them (the rela- . 
 tives of the lector, Celerinus. 
 
 also — always. 
 venal— venial. 
 Arminians — Armenians. 
 
 Whatever others there be, will readily 
 b$ corrected by the learned reader. Since 
 the wort came from the press, every quota- 
 tion has been again examined, and the fol- 
 lowing errata have been discovered in the 
 references. 
 
 P 20, 47, 79. 8. Ephrem. T. iv. — T. v. 
 26. I. 13. p. 178 — 177. 
 38. 1. 13. Origen T. 1. Sfc. — T. v. p. 
 
 225. Op. S. Hieron, Paris. 
 
 1706. 
 42. I. 8. p. 9 — p. 10. 
 45. I. 13. p. 386 — p. 388. 
 49. L 23. p. 27. — p. 28. 
 
 67. I. 2. 
 
 133. 
 
 1. 34. 
 
 134. 
 
 1. 28. 
 
 138. 1. 25. 
 
 148. /. 10. 
 
 153. 
 
 L 1. 
 
 157. 
 
 1. 7. 
 
 158. 
 
 1 . 20. 
 
 161. 
 
 /. 15. 
 
 — — 
 
 1. 22. 
 
 166. L 1. 
 
 167. 
 
 1. 13. 
 
 187. 
 
 /.6. 
 
 227. 
 
 1.2. 
 
 237. 
 
 l.b. 
 
 240. 
 
 1. 15. 
 
 290. 
 
 827. 1, 
 
 345. 
 
 2.1. 
 
 367. 
 
 L 12. 
 
 380. 
 
 1. 10. 
 
 382. 
 
 1.3. 
 
 437. 
 
 Ml. 
 
 In Ancorat. — Adv. Bar. I. Hi. 
 
 T. i. p. 903. Similia in 
 
 Ancorat. T. ii. p. 14. 
 p. 901 — p. 322, 323. 
 p. 441 — p . 543, 514. 
 Ibid. — De Deer. Niccen. Ibid. 
 p. 718-- 719. 
 Ibid. — Cone. Gen* 
 p. 74 — p. 76. 
 p. 195 -*- p. 194. 
 p. 339 — p. 343. 
 lib. vii. p. 105 — lib. vi. p. 
 
 104. 
 p. 135 — p. ISO, 135. 
 T. i. p. 73, &C — T. it. p. 
 
 131. 
 T. iv. — T. v. 
 p. 179, 1731 — p. 180, 1719. 
 Edit. Lugd. — M. Bibl. PP. 
 
 Laigduni, 1677. 
 T. iv. — T. iv. p. 81. 
 , 14. p. 178 — 206. 
 p. 178 — 208. 
 p. 208 — 210. 
 Jj. il. adv. fyc. — In exposit. 
 
 Fidei Cath. T. i. p. 1104. 
 p. 399 — p. 401. 
 Martyr. T. i. — Martyr. T. HI. 
 

 s 
 
 
 s^&i*- 
 
 
 
H