on the word of the God-man, rather t1 Clement of Alexandria. over several things, fearing to ng what I was afraid to say, that those who may read Take my words in a wrong Tor, and I may be acroverb, of putting a children for their de I here are certain things Holy Scriptures will shew me, ough they are not openly expressed. There are others, upon which they will insist. "There are others in fine, which they will only "touch upon slightly: but they will endeavour "to speak them, while they conceal them, and "to shew them while they keep silence."* What is most remarkable in the quotations here opposed to us by Mr. Faber, is the rare and such boldness is perfectly astounding. It is true, however, that at page 114 he quotes those words of his which I reproached him with suppressing in the place, where candour and equity called upon him to bring them forward. For the rest, he is satisfied at p. 114, that they would appear indeed to establish transubstantiation. Having said this, he quits the perplexing St. Cyril, and goes off to another more accommodating. * Strom. liber 1. XIV. I will afford you, Sir, satisfactory proof of what I advance, by giving you to understand more exactly than Mr. Faber has done, the principal passages quoted by him. The two first which I shall bring forward, are from St. Clement of Alexandria and Theodoret, who both give us notice that they are obliged to conceal their sentiments on the subject of the mysteries. Since their pens were guided by this principle, you will doubtless conceive, Sir, that it would be unreasonable to look in their writings, for a clearness of expression on the eucharistic dogmas, which they themselves inform us that they professedly avoid.* tion." P. 134. Undoubtedly these are absurdities palpable enough; and such as I could not have imagined entering into any man's head. The Rector would make it appear that he has seen them in my book. I can assure you, on my side, that such are only to be found in The Difficulties of Romanism. That Mr. Faber should have been able to conceive them, and pursue them through four consecutive pages of dulness, is a feat of strength, of which I should not have imagined him capable, or a delirious illusion of which I charitably lament to find him susceptible. * Tertullian is of this number: I have quoted testimonies enough from him on the secret of the eucharistic mysteries. St. Cyprian, in the passage brought forward by Mr. Faber, says nothing more than we ourselves should say. It is astonishing to see the Rector claiming for his side St. Cyril of Jerusalem; St. Clement of Alexandria. XV. "I pass over several things, fearing to "commit to writing what I was afraid to say, "and because I fear that those who may read "these writings, may take my words in a wrong sense, and fall into error, and I may be ac 66 66 cused, according to the proverb, of putting a sword into the hands of children for their de"struction. There are certain things "which the Holy Scriptures will shew me, 66 although they are not openly expressed. "There are others, upon which they will insist. "There are others in fine, which they will only "touch upon slightly: but they will endeavour "to speak them, while they conceal them, and "to shew them while they keep silence."* What is most remarkable in the quotations here opposed to us by Mr. Faber, is the rare and such boldness is perfectly astounding. It is true, however, that at page 114 he quotes those words of his which I reproached him with suppressing in the place, where candour and equity called upon him to bring them forward. For the rest, he is satisfied at p. 114, that they would appear indeed to establish transubstantiation. Having said this, he quits the perplexing St. Cyril, and goes off to another more accommodating. * Strom. liber 1. particular candour which has presided over their arrangement. He presents them in a line, one immediately following the other. It is true, the references at the end of each, might sufficiently admonish the attentive and practised reader. But the greater portion not being of this description, must imagine that the texts are connected, and all come together in the originals. Yet this is by no means the case. Between the first and second, I reckon ten lines: between the second and third, fifty pages; between the third and fourth, a page and a half. Here then we have sentences detached from their proper places, and artfully reported side by side, so as to present a meaning sufficiently connected and natural. What makes the illusion pass off still better, is that the sentences are found connected by the conjunctive adverbs for or then, as if they were proof or consequence of the preceding phrase. No doubt you would have suppressed them. Mr. Faber has judged it more useful to preserve them his intention is manifest. In the first text, he translates autem by therefore; in the second, St. Clement says, " Ne quis vero alienum “existimet quod nos sanguinem Domini lac alle |