Why does Albertus Pighius* deny the truth and justice of that ancient Father's, St. Augustin's Sentiments on Original Sin? Why does he pronounce his arguments erroneous and illogical when he asserts, that after the vow is once recorded Matrimony is irrevocably contracted? § Why, when they printed a new Edition of Father Origen's Work upon the Gospel of St. John, did they | omit the whole Sixth Chap

* This Pighius is one of the Chief Bulwarks of Popery, but even his Authority is called in Question by Peter a Soto and others, who declares that in his time Pighius was considered as a man who utterly denied the existence of Original Sin. Petrus a Soto de Natura et Gratia. + Dist. 27. Quidam August. de Bono Viduitat. cap. x.

↑ Votum nuncupatum.

§ Caus. xxvii. cap. 4. Nuptiarum bonum. In controversiis. The custom of razing out, and omitting whatever militated against their doctrines was commonly practised by the Popish Priests. In an Epistle of Rabanus Archbishop of Mentz, on the subject of the Communion, we are informed by Baluzius* and F. Mabillon that an entire passage is omitted, and Archbishop Usher assures us that a most important passage is razed out of an OldMS. Book of Penitential Canons in the Library of Corpus Christi Coll. Cambridge. A similar mutilation was observed in the Worcester book, but found restored in the Exeter book, from the Saxon Epistle printed by John Day. More fully to expose these detestable practices, Peter Martyr found in the Florentine Library a MS. of St. Chrysostom

* In præfatione ad Rabani Epist. n. xvii. et in Notis ad c. xxxiii. ad calcem Reginonis.

ter, * in which it is probable, or rather certain that he combated many of their opinions upon the Eucharist: choosing rather to give a mutilated Copy of his work, than suffer themselves by the publication of a perfect one to be convicted of Error? Is the rending, suppressing, mutilating, and burning of the Writings of Ancient Fathers any Proof of their reliance on Antiquity?†

which contained a powerful Refutation of the doctrine of transubstantiation, and transcribed several copies of it, one of which he gave to Archbishop Cranmer. The copies of this Epistle being lost the world was persuaded by the Papists that the passage was a forgery of Martyr's. This passed current for an hundred years, till at last Emericus Bigotius found it, and printed the whole Epistle with the Life of St. Chrysostom, so that notwithstanding the French Monks' indignation at the learned Usher for charging the Papists with the mutilation of an Old MS. it is evident that such proceedings are not unusual with them, that they are more ancient than their Expurgatory Indices, and more mischievous, and that some of their great Doctors in our days hesitate not to suppress every testimony which may expose their corruptions. For further accounts of these Mal-practices consult Step. Le Moine, inter varia Sacra, tom. i. p. 532. Palladii vita St. Chrysostomi. 4to. Par. 1680. and the Book of Bertram, appendix, Lond. 1686.

* The book in this mutilated state is by no means of rare

Occurrence.

+ When this Apology was written the design of a general Index Expurgatorius upon all the printed Fathers was not known, which is an undeniable argument under their own

*

It is worth our while to see how delightfully these men harmonize in their religious opinions with those Fathers of whose coincidence of opinion they so arrogantly boast. The old Council of Elibertin decreed that no object of popular Worship should be painted in the Churches. Images. The Venerable Father Epiphanius † declares it an act of horrid impiety, an enormity not to be endured, for any one to place in a Christian Church a picture, even of Christ. In defiance of these opinions the Papists have crowded every part of their Churches with

hands that the Ancient Fathers are not in their Interest: the first of these Indices was found at the taking of Cales in Spain, A. D. 1596, thirty-four years after the publication of this work.

* Held A. D. 305. cap. iii. Now Grenada in Spain.

These are the words of Epiphanius, " I found there a veil hanging at the Entrance of the Church, stained and painted, having a representation of the figure of Christ, or some Saint, I do not remember which. When therefore I saw the Image of a man hanging in the Church of Christ, contrary to the Commandment of the Scriptures, I tore it asunder, and commanded the Keepers of the Church to use it as a shroud for some poor person, &c. I intreat you therefore to charge the Priests of that district not to allow such Veils, which are contrary to our Religion, to be suspended in the Church of Christ." Epiphanius ad Johan. Hieorosolymitan. Apud Hieronynum tom. ii.

images and statues, as if religion without them were nothing.*

The Scriptures. The Ancient Fathers, Origen † and St. Chrysostom‡, exhort the people to read the Scriptures, and to purchase them, that in their domestic retirement husbands and wives, parents and children may discuss these Sacred Sub

* In the Nicene Council the Bishops unanimously agreed that Images in Churches are not only allowable, but also de voutly and reverendly to be honoured, and that with the same devotion as is due to God himself. One of them indeed exclaimed "Venerandas imagines recipio, et Adoro, et id perpetue docebo." I receive and worship the Reverend Images' and this doctrine will I maintain whilst I live. And another added, "Sacras imagines adoro, qui vero secus confitentur, eos anathematizo." I devoutly worship the sacred images, and consider those accursed who maintain contrary opinions.

Concilium Nicenum ii. Actione. 2 ̧ Again: Si omnino errare meruerunt, qui Christum et Apostolos ejus, non in Sanctis Codicibus sed in Pictis Parietibus quæsierunt. Nec mirum si Pingentibus Fingentes decepti sunt. They deserved to labour under delusion who sought not Chris and his Apostles in the Sacred Writings, but on painted Walls. Nor ought we to marvel that inventors and pretenders are themselves deceived by the Artist.

August, de consensu Evang. lib. i. cap. 10.

+ Origines in Leviticum, cap. xvi.

Chrysostom in Matt. 1. Hom. 2. and in Johannum,

Hom, xxxi.

jects. Our Adversaries condemn the Scriptures as dead elements, and do all in their power to debar the people from the use of them.*

riage of the

Clergy,

On the Mar- The Ancient Fathers, † Cyprian, ‡ Epiphanius, and St. Jerome maintain that § should any one by chance have vowed to pass a life of celibacy, but inflamed by desire have afterwards fallen into habits of sensuality, and found himself unable to resist the lusts of the Flesh, it is better for him to marry and live chastely; and the Ancient Father Augustin is

Throughout the Works of St. Chrysostom, we find continual exhortations to read and expound the Scriptures, both at home with the family, and also amongst neighbours. Let one of you take up the Holy Volume and summon his Neighbours, and by the heavenly words, Let him water and refresh both their minds and also his own. And again, Even when at home let us spend our time in reading the Scriptures: both before and after meat we may take the Holy Book in hand to our no small advantage, and administer Spiritual food unto our Souls.

Chrysostom. In Genesis. Homil. vi. x. xxix. Origen exhorts us to act according to Christ's commandment, and Search the Scriptures. In which sentiments both St. Jerome and Theodoret likewise agree, declaring that all men ought to have the Word of God, and strive who should be best acquainted with the Scriptures.

Epist. xi. lib. 1.

Contra Apostolicos Hære. lxi, § De virginitate Servanda ad Demetriadem.