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of Jacob's faith, or worthy the being thus particularly taken notice of by the Holy Ghost."

Note to the Roman Catholic Version.

Mr. Butler, in his "Book of the Roman Catholic Church," cites the decree of the Council of Trent, upon images, &c.

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Although the images of Christ, the Virgin Mother of God, and the other saints, are to be kept and retained, particularly in churches, and due honour and veneration paid to them, yet we are not to believe, that there is any divinity or power in them, for which we respect them; or that anything is to be asked from them; or that trust is to be placed in them, as the heathens of old trusted in their idols.

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Open our Catechisms," says Mr. Butler, you will find it asked, May we pray to relics or images?' You will find it answered, No, by no means; for they have no life or sense to hear or help us.' Then open Gother's Papist Misrepresented,' you will read, Cursed is he that commits idolatry, that prays to images or relics, or worships them for God.'

"Such is the doctrine of the Roman Catholic Church on those subjects.

"We venerate the cross, as a memorial of the passion and death of the Author of our salvation.

"We venerate the images, paintings, and relics of the saints, as memorials, that bring their virtues and rewards to our minds and hearts. We also venerate their relics, as portions of their holy bodies, which will be glorified through all eternity."

Butler's Book of the Roman Catholic Church.

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"At one time," says Dr. Southey, "relics, or entire bodies, used to be carried about the country, and exhibited to the credulous multitude; but this practice gave occasion to such scandalous impostures, that it was at length suppressed. The bodies of their saints are even now exposed in the Roman Catholic Churches: some dried and shrivelled, others reduced to a skeleton, clothed either in religious habits, or in the most gorgeous garments; a spectacle as ghastly as the superstition itself is degrading! The poor fragments of mortality—a skull, a bone or the fragments of a bone, a tooth, or a tongue, were either mounted or set, according to the size, in gold and silver, deposited in costliest shrines of the finest workmanship, and enriched with the most precious gems. Churches soon began to vie with each other in the number and variety of those imaginary treasures, which were sources of real wealth to their possessors."

No. 3.

Southey's Book of the Church.

(ICONODULI.-ICONOMACHI.)

In the great controversy in the eighth century, respecting the worshipping of images, those who advocated this custom were denominated Iconoduli or Iconolatræ, and their adversaries were distinguished by the titles of Iconomachi and Iconoclastæ.

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Though the members of the Greek Church at the present day abhor the use of carved or graven images, and charge the Latins with idolatry on that

account, they, notwithstanding, admit into their houses and churches the picture of our Saviour, the Virgin Mary, and a whole multitude of saints, to instruct, they say, the ignorant, and to animate the devotions of others. These pictures are usually suspended on the partition or screen that separates the chancel from the body of the church, which from them receives the name of Iconostos; and they honour them by bowing, kissing them, and offering up their devotions before them. They likewise sometimes perfume them with incense. Upon some of their great festivals, they expose to view, on a table, in the middle of the choir, the pictures of the saint whom they commemorate, bowing as they approach, and kissing it with the greatest reverence: and Mr. Tournefort observes, that their devotion to the saints, and particularly to the blessed Virgin, comes but little short of idolatry. Yet they are far from thinking that they are thus guilty of any breach of the second commandment, which, according to them, prohibits only the making of graven images, and the worshipping of such idols as the Gentiles believed to be gods; whereas their pictures, being used merely as remembrances of Christ and the saints, have written on each of them the name of the saint whom it is meant to represent. But in their arguments in defence of this preference of painting to sculpture, there appears to be little solidity. They, however, consider themselves as secure, under the authority of St. John Damascenus, Nicephorus, &c.

Adam's Religious World.

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HEBREWS xi. 29.

By faith they passed through the Red Sea."

Dr. Geddes, and some of the German commentators contend, that Moses, having acquired a knowledge of the situation of the sands, during his long residence in the wilderness, took advantage of the ebb tide to conduct the Israelites over the sands, where Pharaoh and his host, for want of information, perished.

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HEBREWS xi. 40.

"God having provided some better thing."

It is a strange conceit of Mr. Hallett's, that good men, under the Mosaic dispensation, continued after death in a state of insensibility till the coming of Christ; but that all good Christians, when they die, enter immediately upon a state of activity and happiness, and that this is the better thing provided for us."

HEBREWS xii. 22.
(UNITARIANISM.)

"And to myriads of messengers."-Unitarian Version.

"As the writer is evidently describing the Christian Church and dispensation, as contrasted with the Mosaic, the connection requires that the word angels should be understood as in chap i. of prophets and messengers from God. And the writer

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may well be supposed to allude to the abundant effusion of the Holy Spirit in the Apostolic age, by which multitudes were divinely qualified, as messengers from God, to teach and to confirm the doctrine of the Gospel."

Note to the Unitarian Version.

HEBREWS xii. 24.

"Jesus the Mediator of the new covenant."

(ANTINOMIANS.)

The Antinomians believe that the new covenant is not made properly with us, but with Christ for us; and that this covenant is all of it a promise, having no condition for us to perform; for faith, repentance, and obedience, are not conditions on our part, but Christ's, and that he repented, believed, and obeyed for us.

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Archbishop Whitgift wrote to Queen Elizabeth, complaining that the commons had " passed a bill, giving liberty to marry at all times of the year without restraint, contrary to the old canons continually observed among us.

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