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THE

NONENTITY OF ROMISH SAINTS

AND THE

INANITY OF ROMISH ORDINANCES.

BY

WALTER FARQUHAR HOOK, D.D.,

VICAR OF LEEDS.

SECOND EDITION.

LONDON:

JOHN MURRAY, ALBEMARLE STREET.

1849.

PREFACE.

THE following Treatises were originally delivered as Sermons; the first on the Festival of All Saints, and the second upon the reopening of a church for divine service on the 5th of November.

Although much has been inserted in the body of the Discourses which was at first intended for the notes, the form of Sermons has been retained, both to avoid the trouble of reconstruction, and also because the thoughts of the writer more easily flow in the form of composition to which he is habituated.

Having been requested by a friend to address his congregation on the Festival of All Saints, the author thought it a good opportunity to supply an answer to those who assert of the Church of England, that, since the Reformation, she has not been productive of Saints; and having been requested by another friend to preach at the reopening of his church, the author took occasion, from the event occurring on the 5th of November, to point out that a due attention to æsthetics is not, of necessity, connected with the principles of the Church of Rome.

We differ from the Church of Rome fundamentally and irreconcilably.

Of reconciliation there can be no hope until the Decrees and Canons of the Papal Council of Trent

are revoked, and its principles renounced; in other words, until Rome repudiates Romanism and reverts to Scripture and primitive Christianity.

The real controversy between the Church of England and all Protestants, on the one side, and the Romanists and Romanizers, on the other side, relates to Justification. The controversy is the same now as it was in the time of the Reformation.

A dispute about mere matters of detail is useless, while we differ with respect to that principle which places each party, with respect to every detail, on a different standing point.

What is the formal cause of Justification? this is the question.

The Church of England holds the doctrine of Justification by Faith only; the Church of Rome asserts the directly opposite doctrine, viz. Justification by Inherent Righteousness.

Admit the Romish doctrine that we are justified by our inherent righteousness, and all Romanism will follow as a matter of course.

Accept the Protestant doctrine of Justification, which we claim also to be the Catholic doctrine, though opposed to that of the Schoolmen and of Romeaccept the scriptural doctrine of Justification by Faith only, as affirmed in our Articles and expounded in our Homilies, and though we use the same forms, adopt the same ordinances, and utter the same words as the Papist, we shall still be far as the poles asunder. It is impossible to become Romanists so long as this doctrine is held.

This is the conclusion at which the author has