XX.

NOTE rightly took their names at the first from Saints," states this, that in respect of certain places; "It pleased God by the ministry of Saints to shew there some rare effect of His power."-Eccl. Pol. v. xiii. 3.

VI. The following passage is from Bishop Andrewes : —

"For Relics, were we sure they were true and uncounterfeit, we would carry to them the regard, that becometh us."—Respons. ad. Card. Perr.

...

V. The following, to the same effect, from Bishop Montague:— "Their Relics, remains, and memorials, and whatsoever there be of that kind genuine and uncounterfeit, . we most willingly receive, and are ready to pay them that due and proper veneration which belong to them. So let only this be attended to, and we shall easily agree upon the veneration of the Relics of the Saints."-Orig. Eccl. vol. i. p. 39.

Again: "They inclosed the bones of the Saints, their ashes and Relics, in golden cists, and wrapped them in precious stuffs. And assuredly, I, for one, will with Constantine wrap those Relics in stuffs, will set them in gold, to carry about; I will raise them to my lips, and hang them around my neck, and continually look upon and handle them."-Antidiall. p. 17. VI. Archbishop Bramhall writes thus:

"Abundant love and duty doth extend an honourable respect from the person of a dear friend or noble benefactor to his posterity, to his memory, to his monument, to his Relics, to every thing that he loved, even to the earth that he did tread upon, for his sake."-Oxford ed. P. 44.

VII. Thorndike thus:

"We believe that we are most sincerely to honour the bodies of the Saints, specially the Relics of the Martyrs. If any man do otherwise, he is no Christian, but a follower of Eunomius and Vigilantius. . . Nay, though St. Jerome says that those poor women, who lighted candles in honour of them, 'had a zeal of God not according to knowledge,' yet why should this seem an unfit ceremony. If Vigilantius could not endure this, I cannot endure Vigilantius."-Epilogue, iii. p. 360.

VIII. Bishop Bull, (Def. Fid. Nic. ii. 12. 2.) speaking of the Exposition of faith which is said to have been revealed to St. Gregory Thaumaturgus by an apparition of the Blessed Virgin with St. John, observes that ;—

"It ought not to seem incredible to any man that such an incident should have happened to such a man; of whom we are assured by all Ecclesiastical writers who have mentioned him, (and who is there that has not mentioned him?) by all, I say, with one consent, and as it were with one mouth, that his whole life was filled with notable revelations and miracles."

IX. From Bishop Hall's treatise "Of the Invisible World:"

"The trade that we have with good spirits is not now discerned by the eye, but is like to themselves, spiritual; yet not so, but that even in bodily

XX.

occasions we have many times insensible helps from them in such manner, NOTE as that by the effects we can boldly say, 'Here hath been an Angel, though we see him not.' Of this kind was that no less than miraculous cure, which at St. Madern's in Cornwall was wrought upon a poor cripple, John Trelille, whereof (besides the attestation of many hundreds of the neighbours) I took a strict and personal examination in that last Visitation, which I ever did or ever shall hold. This man, that for sixteen years together was fain to walk upon his hands, by reason of the close contraction of the sinews of his legs, upon three monitions in his dream to wash in that well, was suddenly so restored to his limbs, that I saw him able to walk and get his own maintenance. I found here was neither art nor collusion; the thing done, the author invisible.”—Lib. i. § 8.

An account of this miracle, related more at large, is taken ex R. P. Francisci Coventr. Paralipom. Philosoph.: "I will relate," says he, 66 one miracle more done in my own country, to the great wonder of the neighbouring inhabitants, but a few years ago, to wit, about the year 1640. The process of the business was told the King when at Oxford, which he commanded to be further examined; and it was this. A certain boy of twelve years old, called John Trelille, in the county of Cornwall, not far from the Land's End, as they were playing at foot-ball after the manner of that country, snatching up the ball ran away with it: whereupon a girl in anger struck him with a stick on the back bone; and so bruised or brake it, that for sixteen years after he was forced to go creeping on the ground. In this condition, arrived to the twenty-eighth year of his age, he dreamed that if he did but wash in St. Madern's well, or in the stream running from it, he should recover his former strength and perfection. This is a place in Cornwall, from the remains of ancient devotion frequented still on the Thursdays in May, and especially on the Thursday of Corpus Christi: near to which well is a Chapel dedicated to St. Madern, where is yet an altar, and right against it a grassy hillock, by the country people every year made anew, which they call St. Madern's Bed. The Chapel roof is quite decayed, but a kind of thorn of itself shooting forth of the old walls, so extends its boughs, as that it, strangely, covers the whole Chapel, and supplies as it were a roof to it. So one Thursday in May, assisted by one Periman, his neighbour, nourishing great hopes from his dream, thither he crept; and lying before the altar and praying very fervently, that, as it was related to him in his dream, he might regain his health and the strength of his limbs, he washed his whole body in the stream that flowed from the well and ran through the Chapel after which, having slept about an hour and an half on St. Madern's bed, through the extremity of pain he felt in his nerves and arteries, he began to cry out; and his companion helping and lifting him up, he perceived his hams and his joints somewhat extended, and himself become stronger; insomuch that partly with his feet, partly with his hands,

:

NOTE he went much more erected than before. And before the next Thursday he XX. got two crutches, resting on which he could make a shift to walk, (which before he could not,) and coming then to the Chapel, as formerly, after having bathed himself, he slept again on the same bed, and at last awakened, found himself much stronger and more upright, and so leaving one crutch in the Chapel, he went home with the other. The third Thursday he returned to the Chapel, and bathed as before, slept, and when awake, rose up quite cured; yea grew so strong, that he wrought day labour amongst other hired servants, and four years after, listed himself a soldier in the King's army, where he behaved himself with great stoutness both of mind and body. At length in 1644 he was slain at the siege of Lime. What fiction can be here, I see not."-Cap. ix. p. 68.

X. In like manner Bishop Montague, while speaking of the Sign of the Cross, and saying that he "could tell some experimental effects thereof, some experimental effects of his own knowledge,” adds, that even though miracles have in some sense ceased, yet in another sense they may well be thought so far to remain, "that God both can, and may, and will, and doth sometimes work miracles even in these days.”—Appeal, p. 275, &c.

NOTE XXI.

Q. What great privilege has the Catholic Church? A. She alone has the sublime promises that the gates of hell shall not prevail against her;' that the Lord shall be 'with her even to the end of the world;' &c.; and consequently, that she shall never apostatize from the faith, nor sin against the truth of the faith, or fall into error. Q. If so, must it not be necessary for salvation that every believer should belong to her? A. Certainly :-Orthodox Catechism, p. 53.

I. Dean Field, in his treatise On the Church :—

"As we hold it impossible the Church should ever by apostasy and misbelief wholly depart from God,...so we hold it never falleth into any heresy."-B. iv. c. 2.

II. So also Archbishop Laud, in his Conference with Fisher:

"It is true that a General Council, de post facto, after it is ended, and admitted by the whole Church, is then infallible.”—P. 291. ed. 1839.

III. And Hammond, following Bp. Montague and Archbishop Laud :“I shall number it among the things that piety will believe, that no General Council, truly such, 1. duly assembled, 2. freely celebrated, and

3. universally received, either hath erred, or ever shall err, in matters of NOTE faith.”—Of Heresy, Sect. ix.

IV. Archbishop Bramhall writes as follows:

"We hold and teach; first, that the gates of hell shall never prevail against the Universal Church. Secondly, we believe that the Catholic Church is the faithful Spouse of Christ, and cannot be guilty of idolatry, which is spiritual adultery. Thirdly, we neither say nor think that the Ecumenical Church of Christ is guilty of tyranny. It is principled to suffer wrong, to do none, and by suffering to conquer, as a flock of unarmed sheep in the midst of ravening wolves."-Answer to De la Militiere, p. 42.

V. Dr. Saywell has the following passage:

“St. Paul admonishes the bishops, that of themselves should men arise speaking perverse things, to draw away disciples after them: and this may happen even in large Councils. But nothing like this can be said of the College of Pastors, or of Councils truly Ecumenical, received and approved by the Catholic Church: nor may any one oppose Scripture and the tradition of the Church to the tradition of an Ecumenical Council universally received and approved: for they teach the same thing, and equally declare the evangelical faith: nor do the Pastors, either when dispersed abroad or collected in a really free Council, bear a discordant testimony. The same truth is contained in Scripture, in tradition, in Ecumenical Synods. It cannot be that an Ecumenical Council, or the free and true testimony of the College of Pastors, should be contrary to the Tradition of the Church: nor can any doctrine be confirmed by the tradition of the Church, which is repugnant to sacred Scripture; since among all traditions none is more certain than that of Scripture. Therefore let the Scripture retain its perspicuity and sufficiency, Tradition its firmness and constancy, the Pastors and Ecumenical Synods their authority and reverence: nor let any one set them in opposition to each other: since the same faith, the same doctrine, in all things necessary to salvation, is taught in its own method and order by each; and each has its own use and authority in handing down and preserving the truth."-Præfat. ad Epist. Launoii, Cantab. 1689.

VI. From the Proposals of the British Bishops to the Easterns: :“We agree that the Holy Ghost assisteth the Church in judging rightly concerning matters of Faith, and that both general and particular orthodox Councils, convened after the example of the first Council of Jerusalem, may reasonably expect that assistance in their resolutions." And again: "We agree that every Christian ought to be subject to the Church, and that the Church is by Christ sufficiently instructed and authorized to examine the writings and censure the persons of her subjects or ministers, though never so great."-Heads v. and ix. of Agreement.

VII. See also above, Note II, and Note XVII: especially the passages

N

XXI.

XXI.

NOTE quoted from the Scottish Catechism of the diocese of Brechin, (p. 90.) "The Church is the pillar and ground of the truth, instituted to preserve and convey the truth through the several ages to come." And (p. 61.) “I am with you always even to the end of the world; &c." And in the Ordinal, "Against it the gates of hell shall never prevail." And in the Scottish Catechism above referred to; “Q. Must not all to whom the Gospel is preached become members of the Church? A. Yes; for it is said, 'The Lord added daily to the Church such as should be saved;' which shews that the appointed road to heaven lies through the Church of Christ upon earth."-P. 68.

VIII. From the Preface to the Scottish Canons of 1837:

"The Doctrine of the Church, as founded on the authority of Scripture, being fixed and immutable, ought to be uniformly received and adhered to in all times, and at all places."

IX. In the Proposals of the British Bishops to the Easterns (A.D. 1716.) besides the Patriarchal Church of Jerusalem, the other Patriarchal Churches also "of Antioch, Alexandria, and Constantinople, with the Bishops thereof, are recognized as to all their ancient canonical rights, privileges, and preeminences." Prop. ii. and iii. In Prop. iv. the Roman Bishop is alluded to as being first in order of the five. On this subject see also Notes II, and XVII.

NOTE XXII.

Q. What is a Mystery? (i. e. Sacrament.) A. A Mystery is a holy act through which grace, or, in other words, the saving power of God, works mysteriously upon man. Q. How many are the Mysteries? A. Seven.-Orthodox Catech., p. 56.

I. The XXXIX Articles, the Catechism, and the Homilies of the Church of England assert that in the strictest sense of the word, and according to one certain definition of its sense, the Sacraments of the Gospel are "Two only;" but the First English Ritual plainly, and even the present Act of Uniformity by implication, allows more than two; as do also the Homilies, expressly drawing the distinction between the stricter and the laxer definitions. So the present English Ritual still calls Matrimony "an excellent Mystery," or Sacrament.

II. On this subject Bishop Andrewes writes as follows:

"We deny not, but that the title of Sacrament hath sometimes been given by the Fathers unto all the (other) five, in a larger signification. ... The whole matter is a mere λoyouaxla."-Ans. to Card. Perr.