5. Assertion of Facundus. p. 353. 6. Assertion of Augustine. p. 354. 1. Denial by Clement of Alexandria. p. 355. 2. Denial by Augustine. p. 357. 3. Denial by Theodoret. p. 360. (1.) Parallel denial by Pope Gelasius. p. 366. (2.) Parallel denial by Ephrem of Antioch. p. 368. 4. Denial by the opponents of Paschase Radbert. p. 369. (1.) Denial by Rabanus Maurus. p. 371. (2.) Denial by Bertram of Corby, p. 376. V. Proof of the novelty of the doctrine of Transubstantia- tion from the modern incongruous retention of 1. Original import of the phrase UNBLOODY SACRIFICE. 2. Probative testimonies. p. 391. (1.) Cyril of Jerusalem. p. 391. (2.) Gregory of Nazianzum. p. 392. (3.) Cyril of Alexandria. p. 392. (4.) Ambrose of Milan. p. 393. 3. Later Probative testimony of Bertram of Corby. 4. Yet later probative testimony of Peter Lombard. 5. Summary of the present branch of evidence. p. VI. The argument from the secret discipline of the Mysteries 2. Confutation from the remarkable negative testimony of the Emperor Julian. p. 415. (1.) Julian's Work against Christianity. p. 416. (3.) Remarks on the total silence of Julian respecting VII. When the Fathers speak of the bread and wine being changed into the body and blood of Christ, they themselves expressly state this change to be, not material or substantial, but moral or sacramental. p. 421. 1. Cyril of Jerusalem. p. 423. 2. The author of the Treatise on the Sacraments. p. 429. 3. Ambrose of Milan. p. 432. 4. Gregory of Nyssa. p. 443. CHAPTER V. PURGATORY. p. 448. Under the aspect of a point of doctrine inculcated by revelation, the notion of a Purgatory is plainly untenable: yet, as a point of curiosity, it may not be uninteresting to exhibit the notion, as it first dubiously and timidly appeared in a form widely different from that in modern latin theology. p. 448. I. The negative testimony against the primitive existence of the doctrine of a Purgatory. p. 450. 1. Silence of Polycarp, when his subject immediately led him to treat of the doctrine of Purgatory had he known and received any such doctrine. p. 450. 2. Silence of Athenagoras under the same circumstances. p. 451. 3. Silence of Irenèus under the same circumstances. p. 451. II. The positive testimony against the primitive existence of the doctrine of a Purgatory. p. 451. 1. Testimony of Clement of Rome. p. 452. 2. Testimony of Ignatius. p. 452. 3. Testimony of Justin Martyr. p. 453. 4. Testimony of the old author of Questions and Answers to the Orthodox. p. 453. 5. Testimony of Hippolytus. p. 454. 6. Testimony of Cyprian. p. 456. III. The nature and object of ancient prayers for the dead. p. 458. 1. The negative Purgatory, started by Tertullian. p. 459. 2. The negative Purgatory, adopted by Cyril of Jerusalem, though, as he confesses, denied by MANY. p. 460. 3. The positive Purgatory, started or adopted by Ambrose. p. 461. 4. The positive Purgatory, finally, though after much (1.) First statement of Augustine. p. 462. logical arrangement, it differs altogether. p. 467. IV. Summary and conclusion. p. 469. CHAPTER VI. SAINT-WORSHIP, IMAGE-WORSHIP, RELIC-WORSHIP, CROSS WORSHIP. p. 472. The early Church (for it is plainly superfluous to make any such assertion respecting Scripture) disavowed and rejected those corruptions of Saint-worship and Image-worship and Relic-worship and Cross-worship, which, however disguised and modified by vain explanations, are now the vindicated and established opprobrium of the Church of Rome. p. 472. I. Saint-worship. p. 474. 1. The Ancients prove the divinity of Christ from the fact of his universal invocation. Therefore they could not themselves have invoked Saints or Angels. p. 475. (1.) Novatian. p. 475. (2.) Athanasius. p. 476. 2. With the necessary purport of this argument agree the direct testimonies of the ancient theologians. p. 476. (1.) Augustine. p. 476. (2.) Origen. p. 477. (3.) Epiphanius. p. 478. II. Image-worship. p. 479. 1. The primitive Christians ridiculed the image-worship of the Pagans, even when they vindicated it on (1.) Clement of Alexandria. p. 482. (3.) Origen. p. 483. (4.) Arnobius. p. 484. (5.) Minucius Felix. p. 484. (6.) Lactantius. p. 485. 2. The primitive Christians abhorred all image-worship however disguised with the old pagan pretence of relative adoration. p. 486. (1.) Clement of Alexandria, p. 486. (2.) Minucius Felix. p. 486. (3.) Origen. p. 487. 3. When the deadly superstition of Image-worship began to creep into the Church: it was steadily opposed, and its true origin was even pointed out. p. 488. (1.) Epiphanius. p. 488. (2.) The old author of the Clementine Recognitions. (4.) Council of Elvira. p. 491. (5.) Serenus of Marseilles. p. 491. III. Relic-worship. p. 496. 1. Epistle of the primitive Church of Smyrna. p. 496. 2. Vigilantius and Jerome. p. 498. From the whole of the preceding inquiry, the general conclu sion is perfectly obvious. p. 504. I. When a doctrine or a practice is alleged to be apostolical, the asserted FACT must be substantiated by competent evidence, before our admission of such doctrine or such practice can be justly demanded. p. 504. d |