No. V. DIFFERENCES BETWEEN THE CHURCHES OF ... LAND AND OF ROME. ROMAN CATHOLICS. PROTESTANTS. I. Papists acknowledge the I. Protestant, believe no human Pope to be the Supreme Head of the whole Christian Church, and with the Church to be infallible. II. Papists bow down to the II. Protestants h host, and to images. of bowing dov. and to imaces. to the and to: III. Papists pray to departed III. Prote saints for their protection, and intercession with God. IV. Papists believe that the elements of bread and wine in the eucharist are converted into the real body and blood of Christ. V. Papists believe this conversion of the elements to be effected by the priest in the act of consecration. is our tercessor; and saints dolatry. ieve such con Le elements, com1 Transubstantiaurscriptural and V. Protestants affirm that there is no authority whatever in Scripture pries mira the mu charistic has no m шат eal sanctity in charita of consecration Jower of transub stantiating the elements than the utterance of the words "Lazarus, come forth," has of raising the dead. VI. Papists refuse the cup to the VI. Protestants consider the re laity, in the eucharist. fusal of the cup to be a mutilation of the sacrament, and a violation of Christ's most solemn command. VII. Papists believe that Christ VII. Protestants believe that whilst he ri The whole v attention of e 40 Christ offered himself once for all on the cross; and that the Popish doctrine of the Mass detracts from the sufficiency of Christ's own atone ment. VIII. Protestants believe that ? "Reasons" and "Differences" a series of Tracts published by and learned Bishop of Sarum, 1 over the See of St. David's. is highly deserving the close Protestant in England. THE аuso of England No. VI. power of the priest in the Church not judicial but ministerial. The view taken of it by the Author, at page 212, in reference to the case of leprosy under the Levitical law, accords most fully with the opinion of St. Jerome, as appears by his remark on St. Matthew, xvi. 19. "Istum locum Episcopi et Presbyteri non intelligentes, aliquid sibi de Pharisæorum assumunt supercilio: ut vel damnent innocentes, vel solvere se noxios arbitrentur; cum apud Deum non sententia sacerdotum, sed reorum vita quæratur. Legimus in Levitico de leprosis; ubi jubentur, ut ostendant se sacerdotibus; et si lepram habuerint, tunc à sacerdote immundi fiant; non quo sacerdotes leprosos faciant et immundos, sed quo habeant notitiam leprosi, et non leprosi : et possint discernere qui mundus quive immundus sit. Quomodo ergo ibi leprosum sacerdos mundum vel immundum facit; sic et hic alligat, vel solvit Episcopus et Presbyter : non eos qui insontes sunt vel noxii, sed pro officio suo, cum peccatorum audierit varietates, scit qui ligandus sit, qui solvendus." "The bishops and priests, totally mistaking that passage, (viz. Matt. xvi. 19,) assume to themselves so much of Pharisaical arrogance, as either to condemn the innocent, or to imagine that they can acquit the guilty; whereas with God the inquiry will be not as to the opinion of the priests, but the conduct of the criminals. We read in the Book of Leviticus respecting Lepers; where they are commanded to show themselves to the priests; and if they should have the leprosy, then they should be made clean by the priest; not so that the priests could make them leprous and unclean, but that they might have a clear knowledge of who was leprous, and who not so-and should be able to distinguish between the clean and unclean. In the same manner, therefore, as in that case the priest made the leper clean or unclean, so in this the bishop or priest binds or looses; not indiscriminately those who are innocent or guilty, but as far as his office allows, when he shall have inquired into their several offences, he judges who is to be bound and who loosed." No. VII. "I TOLD you that you were not to write to me or to any o her person in that style, and behold, in the Preface to that Epistle directed to me who thus prohibited, you have set this proud appellation, calling me 'Universal Pope or Father,' which I desire you will do no more, for it is a derogating from yourself to bestow on another more than reason requires; I count it on my honour, wherein I know my brethren lose their honour; my honour is the honour of the Universal Church, my honour is that my brethren should enjoy what fully belongs to them-then am I truly honoured, when the honour which is due to all is denied to none; for if you call me Universal Pope, you deny that to yourself which you attribute all to me." B. GREGOR. Ex Regist. 1. 7. Indict. I. C. 30. No. VIII. APPENDED to a poem (referred to at page 19) in the ancient Cornish language, entitled “Mount Calvary," or the "Passion of Christ," and translated into English by John Keigwin towards the end of the 17th century, is the following ancient Cornish version of the Protest addressed by Dinoth in the name of the British Bishops to Augustine, as given at p. 92. It is copied from a MS. in the Bodleian library, and has been kindly communicated to the writer by the Rev. R. S. Hawker, vicar of Morwenstow, Cornwall, the talented author of "Records of the Western Shore." This copy is evidently a part only of the Protest as given by Sir H. Spelman, perhaps its title, but is valuable as confirming his testimony to a great historical fact. The translation acccompanying it is probably from the pen of Keigwin. |