did. These Mosheim may have considered as corresponding to the civil

exarchs; while his translator insists that they were merely the "first metropolitans of the civil dioceses." The difference seems to be one of terms rather than of facts; but there is this to say in favor of the translator, that the bishops exercising jurisdiction over several provinces did not correspond to the number of civil exarchs. There was not an exarch bishop over each civil diocese, and perhaps this is the reason the learned translator objects to the term of ecclesiastical exarch.

50. In course of time the terms arch-bishop and metropolitan came to be used interchangeably.

51. Matt. xvi:19.

52. Irenaeus against Heresy, bk. III, ch. iii: 2, 3.

53. Matt. xvi:15-18.

54. St. John i:42.

55. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English: Thou art a rock, and upon this rock I will build my church. So that by the plain course of the words Peter is here declared to be the rock upon which the church was to be built.--Footnote in Douay Bible on these passages.

56. As if it read: "Flesh and blood hath not revealed it unto thee, but my Father which is in heaven; and I say unto thee, Peter, upon this principle I will build my church."

57. Matt. xxviii:18-20.

58. Milner's End of Religious Controversy--Letter xxviii.

59. Orson Pratt's Works, Divine Authenticity, No.3.

60. Milner's Church Hist. Vol. III, pp. 53, 69--note.

61. See Bossuet's Universal History, Vol. I, p. 558. J. Andrew Cramer, German translation.

62. See Eccl. Hist. (Mosheim) bk. III, part ii, ch. ii:6.

63. Eccl. Hist. (Mosheim) bk. III, part ii, ch. ii:11.

64. The cardinals are senators of the church and counselors of the successors of St. Peter. There are now three orders of cardinals, viz., bishops, priests and deacons; six of these are bishops, fifty are priests and fourteen deacons. Sixtus V. [between A. D. 1585 and 1590] fixed the number of cardinals at seventy in order to imitate the ancient Sanhedrin of the Jews which was composed of seventy elders, and it is this assembly which is now called the Sacred College.--History of all religions (Burder) p. 336.

65. Apologists of the popes may say what they will about purchased indulgences not being intended to remit sins, or a grant of permission to commit sin; and claim that they are only a remission of the whole or part of the temporal punishment due to sin. But if indulgences remit the temporal penalties of sins, what is that but the remission of sin or at least of its effects, which, for all practical purposes, would be the same as remission of sin? And if penalties attached to sins are set aside in advance of the commission of the sins, what is that but a license to commit sin? "Come," said Tetzel, in selling indulgences in Germany early in the 16th century, "come and I will give you letters all properly sealed, by which even the sins that you intend to commit may be pardoned. * * * There is no sin so great but that an indulgence cannot remit."--Hist. Reformation, D'Aubigne's, bk. III, ch. i. Tetzel defends this doctrine in his Antithesis 99, 100, 101. [See note 8, end of section.]

66. II Thess. ii:4.

67. Page 127.

68. Mosheim.

69. Tertullian's Apology, ch. xlii.

70. Mosheim's Eccl. Hist. vol. I, bk, ii, part ii, ch. 4.

71. Historie de Manicheism, tom ii, page 642.

72. Eccl. Hist. (Mosheim) vol. I, bk. ii, part ii.

73. I Cor. xii: 8-10.

74. That it was proper for the Christian bishops to increase the restraints upon the licentiousness of transgression, will be readily granted by all who consider the circumstances of those times. But whether it was for the advantage of Christianity, to borrow rules for this salutary ordinance from the enemies of truth, and thus to consecrate, as it were, a part of the pagan superstition, many persons very justly call in question.--Eccl. Hist. (Mosheim) book I, cent. 2,