Theodoret, avowedly opposing the phantasy of Transubstantiation, had written, concerning the eucharistic bread and wine _after_ consecration, that _they remain in their former_ SUBSTANCE _and shape and appearance_. {65b} But three modern Romish Doctors, Mr. Berington, Bp. Trevern of Strasbourg, and Mr. Husenbeth, _excogitating a more commodious sense_ which never occurred to John Clement, make Theodoret say, in despite both of greek grammar and clear context, that _the_ consecrated bread and wine _remain in the shape and form of the former_ SUBSTANCE. {65c} Now this translation, as every schoolboy who reads the original Greek will at once perceive, is _grammatically impossible_. But let that original be withheld from the gaze of the curious: and ten to one but _the commodious sense_ will pass muster among the Romish Laity, nay even among some of the Protestant Laity, without any further difficulty. 4. A fourth specimen is yet again afforded by the liberality of the same Bp. Trevern of Strasbourg. Speaking of a _moral_, not of a _literal_ or _substantial_, change in the consecrated elements, as they themselves distinctly assure us in the way of explaining their own language, the old Fathers often say: that _the bread and wine are changed into the body and blood of Christ_. But Bp. Trevern, by deliberately in more than a single instance _interpolating_ the decisive word SUBSTANCE, while from the eyes of his readers he carefully withholds the originals, makes them speak, not their own sentiments, but those of the Church and Clergy of Rome. Thus, when Cyril of Jerusalem writes; _Whatsoever the Holy Spirit hath touched_, _that thing is sanctified and changed_: Bp. Trevern forces him to say; _All that_, _which has received the impression of the Holy Spirit_, _is sanctified and changed_ INTO ANOTHER SUBSTANCE. {66a} And thus, when the old author of the Treatise on the Sacraments in the Works of Ambrose writes; _They are changed into other_: Bp. Trevern remorselessly compels him to say; _They pass into another_ SUBSTANCE. {66b} 5. For our fifth specimen we are indebted jointly to Bp. Trevern and Mr. Berington. Cyprian speaks of men being _cleansed for sins through the suffering of long pain_ and of their being _long purged in fire_. {66c} These expressions, as the whole context shews and as it was rightly observed by the honest romish commentator Rigaltius, relate simply to the allegorical fire of penitential austerities in _this_ world: a fire, in which, by the early discipline of the Church, it was required, that the lapsed should for an appointed season be exercised. But Bp. Trevern and Mr. Berington, wholly _suppressing_ the context and _saying not a single syllable_ about their respectable fellow-religionist Rigaltius, gravely adduce the passage as proof positive: that _Cyprian_, _in the middle of the third century_, _held and taught the existence of a Purgatory after death in the next world_. {67}