I had now, in addition to the six "plague-spots of Popery," which I had already, in this her virgin period, counted on the fair face of the Church, to number also the three following,viz. 7. Prayers for the Dead.-8. Veneration of Images. And 9. Crossing, without end! Assuredly, any one less determined than myself to find Protestantism somewhere, would have given up the chase in despair. But I was still resolved to persevere. I had bid too solemn a farewell to Popery to allow of my revoking the step now with a good grace. Besides, it is but fair to confess,-what I ought perhaps to have confessed somewhat sooner, -that, in addition to a very conscientious desire of exchanging my religion for a better, I had also some motives of a more mundane and, I may add, tender nature, which had considerable weight in determining me to become a Protestant as soon as possible ;-motives which, though of that class usually styled private and delicate, I shall, in some future chapter, venture to communicate to the reader.

CHAPTER VII.

Great dearth of Protestantism.-Try Third and Fourth Centuries.--St. Cyprian.-Origen.--Primacy of St. Peter and the Pope.--St. Jerome.— List of Popish abominations.

THOUGH I had now pretty well convinced myself that if, as Protestants assure us, the pure original of their Creed is to be found in the first ages, it must be found there in some such modest and unobtrusive shape as that of a certain tragic author's "moon behind a cloud," I did not, even yet, allow myself to despair of catching, at least, a glimpse of this retired luminary. I therefore continued my Inquest, and, summoning the Fathers of the two following centuries before me, resolved to try whether, by dint of close cross-questioning, I should be able to detect a single Protestant among them. But no; the answer of all was the same, they belonged to the one Catholic Church; to that Church, says St. Cyprian, "which, imbrued with the light of the Lord, sends forth her rays over the whole earth.” When asked to name the centre from which this Catholic light radiates, the same Saint points to Rome, to the Chair of Peter, and “the principal Church (as he says emphatically) whence the Sacerdotal Unity took its rise."-Ep. 55.

Thus foiled, I flew to Origen, with somewhat, perhaps, of a hope that, being but a questionable Saint, he might prove a good Protestant. But my success was no better; I found him as eager for the Primacy of St. Peter and the Pope as his brethren,

and, on the subject of exclusive salvation, as Catholic as need be: "Let no one," he says, "persuade, let no one deceive himself; out of this house, that is, out of the Church, there is no salvation."-Hom. 3 in Josue. By St. Jerome this monopoly of heaven was, I saw, asserted with no less vigor :-"I know that the Church is founded upon Peter, that is, on a Rock. Whoever eateth the lamb out of that house, is a profane man. Whoever is not in the Ark shall perish by the flood.”—Ep. 14 ad Dam. To a wight, like me, just tottering upon the edge of said Ark,—if not already off,—this metaphoric hint was comfortable!

On all those Popish points of belief and practice which, as I have shown, were sanctioned by the Fathers of the two First Centuries, I found the doctrine of those of the Third and Fourth precisely the same;-only put forth more copiously in detail, and enforced by richer stores of ingenuity and learning. To bring forward, indeed, all the testimonies that might, but too triumphantly, be cited to prove that, in those times, Christianity and Popery were convertible terms, would be to transcribe the greater part of the writings of the four first ages, from the simple Hermas down to the learned and rhetorical St. Chrysostom. I shall therefore content myself with adding to what I have already said of the Primitive times, a few specimens of the doctrine held by the leading Fathers of the third and fourth centuries, on some of the principal points at issue between the Church of Rome and her opponents.

AUTHORITY OF THE CHURCH.-TRADITION.

Tertullian.*"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."-De Præscrip. c. 21.

"Of these (certain practices in the administration of Baptism) 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. 3, 4. "To the Scriptures, therefore, an appeal must not be made 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."-De Præscrip. c. 19.

Origen." As there are many who think they believe what Christ taught, and some of these differ from others, it becomes necessary that all should profess that doctrine which came down

* This Father, having embraced Christianity about the year 185 and died in 216, is usually claimed as belonging alike to both Centuries.

from the Apostles, and now continues in the Church. That alone is truth which in nothing differs from ecclesiastical and apostolical tradition."-Præf. lib. 1. de Princip. "As often as the 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 delivered."-Tract. 29 in Mat.

Lactantius." The Catholic Church alone retains the true worship. This is the source of truth, this is the dwelling of faith."-Inst. l. 4. c. 30.

Cyprian.. .—“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, error ceases. -Ep. 63.

Eusebius." Which truths, though they be consigned to the Sacred Writings, are still, in a fuller manner, confirmed by the Traditions of the Catholic Church, which Church is diffused over all the earth. This unwritten Tradition confirms and seals the testimonies of the Holy Scriptures."-Dem. Evang. lib. 1.

Basil." Among the dogmas of the Church there are some contained in the Scriptures, and some come from Tradition; but both have an equal efficacy in the promotion of piety.”—De Spirit. Sanct. c. 27. "In my opinion, it is apostolical to adhere to unwritten Traditions."—Ibid. c. 29. "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 they dismiss the unwritten testimony of the Fathers as a thing of no value."-Ib. c. 10.

Epiphanius." We must look also to Tradition; for all things cannot be learned from the Scriptures."

Chrysostom." Hence it is manifest that they (the Apostles) did not deliver all things by means of Epistles, but that they made many communications without writing; and that both are equally entitled to credence. It is a tradition, ask no further.” -Hom. 4. in 2 Thess.t

PRIMACY OF THE SUCCESSORS OF ST. PETER.

Some of the strong testimonies, on this point, of St. Irenæus, St. Cyprian, &c., have already been laid before the reader.

* On this passage St. Augustin remarks:-"The advice which St. 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 Donatist. l. 5. c. 26.

On the passage of St. Paul: "Therefore, brethren, stand fast, and hold the traditions which ye have been taught whether by word, or our epistle."

Cyprian." Nevertheless that he (Christ) might clearly establish unity, he formed one See, and by his authority fixed the origin of this same unity by beginning from one. The other apostles were accordingly, like Peter, invested with an equal participation of honor and power; but the beginning is built on unity. The Primacy is given to Peter that there might be exhibited one Church of Christ and one See."-De Unitat. Eccles.

Jerome. (In a letter to Pope Damasus.) "I am 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."-Ep. 14. ad Damasum. "I cease not to proclaim, He is mine who remains united to the Chair of Peter."

Chrysostom." For what reason did Christ shed his blood? Certainly, to gain those, sheep the care of which he committed to Peter and his successors."

SATISFACTION TO GOD BY PENITENTIAL WORKS.

Cyprian." The Lord must be invoked; must be appeased by our satisfaction."-De Lapsis. "Before Him let the soul

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bow down to Him let our sorrow make satisfaction: By fasting, by tears, and by moaning, let us appease, as he himself admonishes, his indignation."-Ib. 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 repair his strength, whereby he shall be invigorated anew. "'*—Ib.

Ambrose." -"Let Christ see thee weeping, that he may say, Blessed are they that mourn, for they shall be comforted' (Mat. v. 4.) Therefore did he immediately pardon Peter, be

* See Bossuet's defence of the language of St. Cyprian, on this subject, in answer to M. Jurieu.. "Il faut, dit-il (Saint Cyprian,) satisfaire à Dieu pour ses péchés; mais il faut aussi que la satisfaction soit reçue par notre Seigneur. Il faut croire que tout ce qu'on fait n'a rien de parfait ni de suffisant en soimême; puisqu'après tout, quoique nous fassions, nous ne sommes que de serviteurs inutiles et que nous m'avons pas même à nous glorifier du peu que nous faisons, puisque, comme nous l'avons déjà rapporte tout nous vient de Dieu par Jésus Christ, en qui seul nous avons accès auprès du Père.”— Avertissemens aux Protestans. Such is the much misrepresented doctrine of Catholics on this point.

The language of St. Augustin respecting this doctrine is fully as Popish as that of St. Cyprian:--"It is not enough," he says, "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 what he has committed."-Homil. 1. T. x.

Let

cause he wept bitterly; and if thou weep in like manner, Christ will look on thee, and thy sin will be cancelled. no consideration then withhold thee from doing penance. In this imitate the Saints, and let their tears be the measure of thy own."-De Pænit. c. 10.

PRAYERS FOR THE DEAD.

Cyril of Jerusalem.—“Then (in the Sacrifice of the Mass) 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 the souls of those, for whom the prayers are offered, receive very great relief, while this holy and tremendous victim lies upon the altar.”—Catech. Mystag. 5.

Ambrose. (In his Funeral Oration on the two Emperors, Valentinians.) "Blessed shall you both be if my prayers can avail any thing. No day shall pass, in which I will not mention you with honor; no night in which you shall not partake of my prayers. In all my oblations I will remember you."

Epiphanius." There is nothing more opportune, nothing more to be admired, than the rite which directs the names of the dead to be mentioned. They are aided by the Prayer which is offered for them, though it may not cancel all their faults.-We mention both the just and sinners, in order that for the latter we may obtain mercy."-Hær. 55.

Chrysostom." It is not in vain that oblations and prayers are offered and alms given for the dead. So has the Divine Spirit ordained that we might mutually assist one another."Homil. 21. "Not without reason was it ordained by the Apostle, that in celebrating the Sacred Mysteries the Dead should be remembered; for they well knew what advantage would thence be derived to them."-Homil. 3. in Epist. ad Philip.*

INVOCATION OF SAINTS AND OF THE BLESSED VIRGIN..

Origen." We may be allowed to say of all the holy men who have quitted this life, retaining their charity towards those whom they left behind, that they are anxious for their salvation,

* On the subject of Prayers for the Dead there occurs an interesting passage in St. Ephrem of Edessa, which appears to have escaped the notice of my friend. In a work entitled his Testament, this pious Father thus speaks:

'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 constantly 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 living.--Now listen with patience to what I shall mention from the Scriptures. Moses bestowed blessings on Reuben after the third generation (Deut. xxxiii. 6.;) but, if the Dead are not aided, why 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 baptized for them ?'” (1 Cor. xv. 29.)