NOTES.

Note A. (Part ii. p. 37.)

Transubstantiation.

"THE Lord's Supper," we are informed by Dr. Mosheim, 66 was sometimes celebrated at the tombs "of martyrs, and at funerals; which custom un

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doubtedly gave rise to the masses that were after“wards performed in honour of the saints, and for "the benefit of the dead. In many places, the "bread and wine were holden up to view before

their distribution, that they might be seen "by the people, and contemplated with a certain

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religious respect; and hence, not long after, the "adoration of the symbols was unquestionably de"rived." (IV. Cent. Part ii.) The same author observes (Part ii. Cent. XIII.)—" It will not appear

surprising, that the bread, consecrated in this "sacrament, became the object of religious wor"ship; for this was the natural consequence of the "monstrous doctrine of transubstantiation. But "the effects of that impious and ridiculous doctrine "did not end here; it produced a series of cere"monies and institutions, still used in the church

"of Rome, in honour of that DEIFIED bread, as "they blasphemously call it. Hence those rich and splendid receptacles that were formed for the "residence of God under this new shape, and the lamps and other precious ornaments that were designed to beautify this habitation of the Deity. "And hence that custom that still prevails of carrying about the divine bread in solemn pomp

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through the streets, when it is to be administered "to sick or dying persons, with many other cere"monies of a like nature, which are dishonourable "to religion, and opprobrious to humanity."

These unscriptural notions met, even in the dark ages, with many eminent opposers. Johannes Scotus, Claud, Bishop of Turin, Berenger, Archbishop of Angers, and other Roman Catholic divines, maintained that the bread and wine in the eucharist were not changed into the body and blood of Christ; but preserved their natural and essential qualities, and were no more than external figures and symbols, of the body and blood of the divine Saviour. But this wise notion was condemned by two papistical councils, and the book of Scotus cast into the flames in consequence. The Archbishop of Angers was compelled by Pope Nicholas II. to assert that "the "bread and wine, after consecration, were not only "a sacrament, but also the real body and blood of "Jesus Christ; and that this body and blood were "handled by the priests, and consumed by the "faithful, not merely in a sacramental sense, but "in reality and truth as other sensible objects are !”

These views were fully established as articles of faith by Pope Innocent III. Previously to the 13th century, it appears that Christians had been left to the rule prescribed by their own consciences and understandings.

Note B. (Part iii. p. 80.)

A GREAT multitude of Romish bishops and divines, besides princes and other distinguished laymen, have, ages before the time of Luther, branded the use of images and pictures with the name of idolatry. It is obvious to the humblest capacity, that the least degree of worship offered to the Supreme, through the medium of a painted or sculptured representation, must kindle the "jealousy" of the God who has so unequivocally forbidden it in the second commandment. The Romanist vainly pleads the purity of his intentions, in the face of that plain ordinance of Him who declares, that "to obey is better than sacrifice, and to hearken than the fat of rams." But there is evidence unquestionable of the directest and most undissembled idolatry in the modes of worship before images and pictures so long practised in the church of Rome. "The style and "sentiments of a Byzantium hymn, (says the author "of the Decline and Fall,) will declare how far "their worship was removed from the grossest idol66 atry. How can we with mortal eyes contemplate “ this image, (αχειροποιητον είχονα του κυριου,) "whose celestial splendour the host of heaven pre

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sumes not to behold? He who dwells in heaven "condescends this day to visit us by his vene"rable image! He who is seated on the che"rubim visits us this day by a picture, "which the Father has delineated with his imma"culate hand, which he has formed in an ineffable "manner, and which we sanctify by adoring it ""with fear and love!'" (ch. xlix. p. 119.) This may suffice as a specimen of that sort of respect which popery paid to pictures in ancient days; the following may serve to prove that the modern tribute to pictures and images is not degenerated either in quality or quantity. Dr. Middleton, in his "Letter from Rome," informs us, that "in a collegiate "church called St. Mary of Impruneta, about six "miles from Florence, there is a miraculous picture "of the Virgin Mary, painted by St Luke, and held "in the greatest veneration through all Tuscany, "which, as often as that state happens to be visited "by any calamity, or involved in any peculiar

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danger, is sure to be brought out and carried "through the streets of Florence, attended by the "prince himself, with all the nobility, magistrates, "and clergy, where it has never failed to afford "them present relief in their greatest difficulties. "In testimony of which they produce authentic "acts and records, confirmed by public inscriptions,

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setting forth all the particular benefits miracu"lously obtained from each procession, and the "several offerings made on that account to the "sacred image, for many centuries past, down to

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"the present age; from the notoriety of which facts "it became a proverb over Italy, che i Fiorentini "'hanno una Madonna, che fa à lor modo.' (Vide "Memorie Istoriche della Miracolosa Immagine,

p. 85.) That the Florentines had got a Madonna “that did whatever they pleased!"

Again, Aringhus, touching upon this subject, in his elaborate account of subterraneous Rome, observes, "that the images of the Blessed Virgin shine "out continually by new and daily miracles to the "comfort of their votaries, and the confusion of "all gainsayers." In another place, "Rome "abounds with these treasures or speaking images. "(These words are quoted by Dr. Middleton.) They "show an image of the Virgin which reprimanded

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"One

Gregory the Great ;" and, in St. Paul's church, "a crucifix which spoke to St. Bridgith." Durantus "mentions another Madonna which "spoke to the "sexton in commendation of the piety of one of her "votaries." One more, and I have done. "of the most celebrated images in Italy is that of "St. Dominic of Sarriano, in Calabria, which, as "their histories testify, was brought down from "heaven, about two centuries ago, by the Virgin

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Mary in person, accompanied by Mary Magda"lene and St. Catharine. Before this glorious "image, as they affirm, great numbers of the dead "have been restored to life, and hundreds from the

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agonies of death. The dumb, the blind, the "lame, the deaf have been cured, and all sorts of "diseases and mortal wounds miraculously cured! "All which facts are attested by public notaries,