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150 Is it just, then, for the sake of favouring the papal system, to make of St. Cyprian a writer wanting in good sense and logic, and to isolate out of his writings a few words that may be interpreted in favour of this system, without noticing the rest?

We think it more proper to compare the several parts of the doctrine of one to whose genius and holiness all Christian ages have rendered homage. In this manner we find in his works a broad, logical, and catholic doctrine, but one opposed to the papal system. Whence it follows that the champions of the modern Papacy cannot rest upon his evidence, without falsifying his works, without insulting his memory, without denying by implication both his genius and his sincerity, which alone can give any authority to his words.

It follows from all this, that Rome cannot establish her pretended rights upon the testimony of either St. Irenæus, Tertullian, St. Cyprian, Firmilianus, nor of Eusebius of Cæsarea, without resorting to such subterfuges as are unworthy of an honest cause.

Such is also their practice with respect to numerous testimonies that prove the falsity of their interpretation of the famous text, "Thou art Peter." The Fathers, who understand it to refer to the person of St. Peter, are the most ancient, say these theologians; they were nearer to the apostolic times, and understood the text better than those of later centuries. Upon that point they emphatically quote Tertullian, who, in fact, says: "Could any thing have been hidden from Peter, who was called the rock of the church which was to be built?"

At first sight, one might indeed think that Tertullian had applied the word rock (la pierre) to the person of Peter, but he explains himself in another of his works,