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Un des symboies suivants apparaitra sur la demiire image de chaque microfiche, selon le caa: ie symbols -4*. signifie "A SUIVRE", le symbols T signifie "FIN". IVIapa, piatea. charts, etc.. may be filmed at different reduction ratios. Thoae too large to be entirety included in one exposure are filmsd beginning in the upper left hand corner, left to right and top to bottom, ss many framea aa required. The following 'jiagrama illuatrata the method: Laa cartea, planches, tableaux, etc., pauvent dtre filmte i dee taux de rMuction diffirents. Lorsque le document eet trop grand pour itre reproduit en un seui ciichA. ii est fUmi i partir de Tangle sup^rieur gauche, de gauche i droite, et de haut en bas, en prenant la nombre d'imagea n^cossaira. Las diagrammes suivants iliustrent la m^thode. 1 2 3 1 2 3 4 5 6 mm THE If SOVEREIGN AUTHORITY OF THE HOLY SCRIPTURES, IN ANSWER To THE PUBLICATION OF THE ReVD. P. M. M. INSERTED IN THE CaNADIEN AND THE Journal de Quebec from 25th June to 1st July 1843, AOAiNST the Law of God as the Christian RULE of Faith and Practice. B¥ H. M. Ps. CXIX. 57. Thou art my portion, O Lord ! I have said itiat I would keep thy words. I Samuel, IIL 10. Speak, Lord ! for thy servant hearetb. QUEBEC: 1843. Although we are well persuaded that no sound argument can be advanced against our thesis in opposition to the primacy of St. Peter, yet as our Revd. adversary had engaged to refute it, we have deferred the publication of this answer, in the expectation of being able to add thereto our refutation of his production ; we have, however, waited in vain. We therefore stand by the thesis, and will be ready to defend it whenever we are furnished with the opportunity. We further deem it our duty to inform the reader, that we never had the intention of forcing our adversary to become a party to the conference which was held. So far from this being the case, he voluntarily undertook the task in behalf of one of his colleagues lo whom it was originally proposed; and it was he (the Revd. Mr. M. M.) who invited us to his house for that purpose. t > « t t N i i Ii\TRODlICTION. We think it necessary to answer the arguments published in the l^rench newspapers of Quebec, from 24th June to 1st July of this year, against the word of God as the Christian rule of faith and morals ; we do not however deem it essentially important to follow the author into all the minutiae of his ill-grounded aro-u- mentation, and less so to take notice of the unseemly iestinff and raillery with which it abounds ; we deem these only' to be symp- toms of a bad cause, and the means employed to sustain it, but little m accordance with those used by Jesus Christ and his Apostles, from whom we derive this precept: I Peter, 3, 15. ^^ But sanctify the Lord in your hearts, and be ready always to give an answer to every man that asketh you a reason of the Hope that is in you, with meekness ami with fear." Our present design is to prove that the word of God is the only rule of faith and morals, and that neither the church of Home, nor its unwritten traditions, can be a sure basis for the faith of those who desire to do the will of God and to save their souls. 10 this end we propose answering the principal allegations of our adversary, and the principles which they necessarily involve: the rest we now proceed at once to examine, without, however, expending much time in doing so. -r' ^^""^^^^j^ersary charges us with unfairness, because in citing the 39th verse of John c. 5, where Christ commands that the scriptures be searched, we left out the words: « for in them ve think ye have eternal life." From this clause he infers that the words which precede are not a command to search the Scriptures, but a reproach to the Jews, who read them to become more confirmed in their prejudices. (J. de Q. No. 66.) That our adversary may know we do not hesitate citing the whole of this passage, we now bring it forward with the words both pi^ceding and following after, that the reader may judge whether or no they are susceptible of the meaning which it is sought to attach to them : John 5, 37, « And the Father himself, which hath sent me, hath borne witness of m-. Ye hav never heard his voice at any time, nor seen his shape. And ye have not his word abiding in you ; for whom he hath sent him ve believe not. Search the Scriptures; for in them ye think ye have eternal life : and they are they which, testify nf jrse And ye will not come to me 'that ye might liave life." " Had "the . n i Jews read the Scriptures too much, the Saviour would not have addressed such language to them; on the contrary, he would have reproved their indiscretion (to speak after the manner of the Roman priesthood) in reading so assiduously, a book cal- culated to bewilder and iead them astray. So far, however, from doing this, he rebukes them for not sufficiently searching his word. No, they did not read the Scriptures as they should, but too readily yielded to the interpretation of the Pharisees, who, like the Romish Priests, explained them to their own temporal advantag J and profit ; and in the same spirit which characterized the former when endeavouring in vain to prevent the people from following after Christ — " This people who knoweth not the law are cursed." But Christ says to them " in them" (the Scriptures) "ye think ye have eternal life ;" if so " search theu, " for they are they which testify of me." If the terms upon which eternal life is tendered were not made known in the Scriptures, think you not, reader, that Jesus on this occasion would have dissuaded the Jews from believing such to be the case ? 2. The Rev. Father M. M. acknowledges that during the iniddleages, before the invention of the art of printing, not one of ten thousand could so much as read ; that copies of the Bible were so expensive it was out of the power of all but the rich to procure them ; and therefore amid such gross ignorance the Bible could not be the rule of faith to the Church. (Jour. deQ.No.66.) The weakness of thir argument will easily appear when we consider 1. That if such ignorance prevailed among the laity, it was not much otherwise with the clergy ; if not one among ten thousand could read, a large number of the priest- hood must have been in the same condition. We read that in the 7th century, the Pope Agathon wrote to the Emperor Constantine that 'he would send his deputies to the Council of Constantinople, although they wore but little conversant with Holy Writ; and that to procure a Theologian he had been obliged to send for one to England. If the Bible could not be the Christian's rule of faith, the prelates could scarcely be ex- pected to furnish one ; for Christ saith *' If the blind lead the blind they both shall fall into the ditch." 2. If, however, such was the state of things in the Roman Church, we find it to have been dijQferent in the Gospel Churches. Their Pastors labour- ed continually in preparing copies of the Sacred Book, in order to promote the reading of it among their flocks ; and they in- 4 t i 4 K t ^ 4 m ' structed the young, makinjr them learn by heart several of the books of the Bible, especially the Gospels. 3. He maintains that in the reign of King Josiah there was left only one copy of ihe Scriptures. (J. de Q. No. 67.) This is evidently false. How can it be imagined that among so large a number of Priests and Levites, ^spread through the kingdoms of Judah and Israel, who Iiad remained faithful to God, not one had preserved a copy of the law? It is true the King ^va« much astonished when the book which was found in the Temple was brought to him ; out this astonishment did not proceed from his ignorance of the contents of the book, but from the fact that this was the original, that identical copy which had been deposited at the side of the Ark of the Covenant, as a testimony against the house of Israel. 4. He next maintains that the Canon of Kzra was destroyed unoer <:' e persecution of Antiochus, and to support his argu- /' ii ; ho quotes 1st Mac. 1, 59. "They rent in pieces the books V- jie 'aw and burred them with fire." (Jour, de Q. No. 67.) This however k very far from proving that all the copies of the Sacred Books were destroyed ; it may be that a large number •vx-T'?, bt't ij h utier'y i/opossible to prove that th^ whole were e.;iisumed How -viii it be maintained that Mattathias and those ot the people who remained devoted to God and who retired to the Mountain of Modin, did not preserve His law, which they preferred to their worldly property and even to their lives ^ The word of God was so extensively spread among the Jewish nation, that every family possessed a copy, and It is matter of history that the most zealous among them knew by heart all it contained as well as they knew their own names, 5. Finally, he says that the Protestant rule of faith (that is to say, God's holy word), leaves the divinity of Christ un- supported by sufficient proof. (J. de Q. No. 67.) Hear what the Book itself says upon this subject, Isaiah IX, 5. « His name (Christ's), shall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace." Matth. 1, 23. " And they shall call his name JLmmanuel, which being interpreted, is God with us." Rom. IX, 5. « And of whom as concerning the flesh Christ "came, who is over all, God blessed for ever. Amen " I lim. Ill, 16. « Great is the mystery of godliness; God was manifest m the Flesh, justified in the spirit, seen of " Angels,^ preached to the Gentiles, believed on in the world -' recciveu into giory." ' Reader ! are these declarations of tlie Book of God conclu- sively favourable to the argument advanced by the Priest? We now beg of you, reader, to believe that what follows proceeds from an ardent desire that God may be glorified and souls saved. We have no other interest in the matter than your salvation, and this must be apparent from the consideration that in the defence of this cause, we only reap trouble, hatred, and personal inconvenience. We would by far prefer livino- in harmony with our fellow citizens, in the profession of the same religion, if it could be done without offending God. We pray the Father of all mercies, whose compassions exceed our sinfulness, that he would forgive those who hate us ; soften their hearts by true repentance, and enlighten their minds by his own divine illumination, that they may discern the day of their visitation and the way of salvation by grace ; lest ultimately he should withdraw his mercies from a people who turn their backs upon him, and lest he should permit a darkness more palpable than the first to fall upon a nation hostile to the light of the Gospel. If these considerations should have the effect of influencing any, we shall rejoice and account it an ample reward of our labours. If the reverse be the case, we shall at 'east have the consciousness of having delivered our own soul, discharged our conscience, and iiit?d up our voice as a witness in a perverse generation: waiting until the Son of God returns from on high to gather his children to himself, and render to each according to their works. To Him be glory for ever and ever. Amen. 4 M «f > PERFECTION OF THE SCRIPTUUE. IT CONTAINS ALL THINGS NECESSARY TO SALVATION. .\.trn^''T "^' •^^' '^ is^^ritten that the Holy Scriptures are able to make us wise unto salvation. That the scripture is divine- ly inspired IS profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works. I beo- to ob- serve that the Holy G^iost saith that the Holy Scripture malces men wise unto salvation; that It IS not only profitable, but profitable for all things necessary to render the man of God perfect. What more can be required? since it is profitable, 1. For doctrine, or that 18, to give a correct apprehension of true doctrine. 2. For re- proving errors destructive of the truth. 3. For the correction of vice and to bring back the wicked to a sense of their duty. 7? ^f truct or to form men to the practice of real piety and righteousness, m which are embraced holiness of heart, and love to our neighbour. Yet as if the enumeration of these pro- perties of sacred scripture were not sufficient, as if it we#e not enough to know that it establishes all important truths, combats all errorand vice, and inspires the love and practice of ail virtue, the Holy Spirt adds that It renders the man of God perfect, so that here IS no function appertaining even to the office of a proW^for ' ^^'"^ '^' '^'"P^^^^ "^'^ ^"^^ ^^^q^-^^Iy To this first argument, I add another, which is found in the prohibition of God, to add to, or take away from the ma te of tuTlv r''"% J^!' '^P^^^^ prohibition is founu in Deut. IV 2. « Ye shall not add unto the word which I command you, neither shall ye diminish oughi from it, that ye may keep the commandments of the Lord your God which I command you." And at the fifth chap. 82, « Ye shall ob. serve to do therefore as the Lord your God hath commanded you.- ye shall not turn aside to the right hand or to the left." It certainly appears very evident that a book from which naught can be taken or aught added, and from the precepts of ^ertt^''^ ^7 ."^'^ ^^ ^^i" '^ '^' ''^^'' ''' '^ ^he left, must be contemplates. Tins argument wiil increase in force, if we 8 consider: 1. That here it is question of a written word, as we discover in the 3 1st chap. v. *2 1, 25 and 26. " Ai?d it " came to pass, when Moses had made an end of writinir the " words of this law in a Ixio' , until they were finished : That " Moses commanded the Levites, which bare the ark of the " covenant of the Lord, saying : Tike this book of the law, and " put it in the side of the ark of the covenant of the Lord your " God, that it may be there fo*- a witness against thee." 2. That here the precept only refers to the Books of Moses. If at that time God willed that his people should be satisfied with the law which he had given them, because it was perfect; and if it contained all that it was necessary to know in the early ages of the Church, how much more readily should we not admit to be perfect tha' more extensive code of Scriptuve where God has been pleased more fully and more clearly to explain by his Prophets and Apostles his intentions towards man ? And is it not a criminal audacity either to add thereto or diminish therefrom ? Let it be understood, however, that God does not say lie himself nill not add to the Books of Moses ; he only forbids man's doing so. This is confirmed by a passage from St. Paul to the Gal. 1. 8. " Bur though we, or an angel from heaven, "preach any other gospc^ unto yoa than that which we have " preached unto you, let him be accursed." Fully to perceive the force of this passage, it is necessary to consider ; L That the prophets and apostle?= have made known all that is necessary to tsalvation, consistently with this announce- ment of the Apostle. " For I have not shunned to declare " unto you the v^hole Council of God." 2. That they committed to writing all things they had proclaimed as necessary to salvation, ireneus is of this opinion, when he says : " We have only known the things necessary " to our salvation, through those by whom the Gospel has " come to u?, a Gospel which they first preached and afterwards " wrote according to the will of (iod, that it might become the " foundation and pillar of our faith." Iren. b. IIL c. L This will also appear reasonable, inasmuch as it would have been very improper for them to launch their anathemas against those who might preach acght beside what they themselves had taught; how could the nations judge whether or not, that which was preached to them was conformable to what the apostles taught, if they had not committed the substance of it to writing? Again, this will appear to have been the case, from the words of St. Pai"! before King Agrippa, Acts XXVi, I h / ;a • f 9 f^U-.V^^"'-^ therefore obtained help of God, I continue unto ths day witnessing both to small and grea., saying none othe ; thing, than tose which the piophets a'nd Mos/s dfd sITs^Zm come. ^ind the same thing appears again evident from the exprc^ss dechirauon of the Apostle, in their teachings : John «Lf«kH ^" ?''f^,a'\7""^"' that ye might believe that Jesus IS the Christ, the Son of God; and that believinp- ye might have life through his name." (*) From which it fol- ows,thatifuiey had not written all things necessary to saiva- no,, they couid not have brought men to eternal life. And lastly there is no probability of the Apostles not ha-ing written S ever was necessary to salvation, inasmuch as the/ have even recorded precepts which do not appear to be of paramou t iniportance Is it likely that St. 'al would take tlTeToube to settle the question about woni. ., praviuff with the h^^A uncovered, while he omitted articles of faith '^ ^^^ c W%^'l!V'«TlT\'^r^ ^'' ^'' -J"^^" '°*^^« 1st Epistle c 1. V. 1 to 4. « That which wasiiom the beginning, which we have heard, which we ha ve seen with our eyes, which we haTe .1 "' r ?' '^"^ ^"' ^^"^' ^^^^ ^^^d!^^' «f the Word of m^ (for the life was manifested, and we Iiave seen it, and bear witness and shew unto you that eternal life, which was w'^h ; the Father and was manifested unto us;) that which A rave -seen and heard declare we unto you, that ye also may ave fellowship with us.^ and truly our fellowship is with the Fa her and with hi3 Son Jesus Christ. And these things write v' unto you, that your joy may be full." ^ (•) Note. It cannot be said that St John in +h;c «oc. of ike miracles of Christ; as it is evTd nt hat i re ate/to .^^^^^^ ''PfJ" were written. St. John only anticipates an obiection vh -h J K''^* been made tliat his Gospel was i.r.perfect as^the F n,vl ""n^}^ ^^''^ performed many works ihich were ^not econied th;rc n Th^^'?' ^^^ admits that Christ had done many other .i<.n. an won i^^^^^^^ * ^ ^P°'"« what was written wa. sufficient to produ H^aitHn Hi n and t 'k'''' '^''' to seek his salvation. Now the miracles cf ChriVf In' *" '''''"? "^-en to compel our faith in him. ThrProphets nSmed ^'' "°* ''"*-'^^"t we do not thence believe that any on^TiLL wTtt mZT'P' ''"t either be maintained that in this na<;sa<>e he h^c J/ f- . ^' ^^^^^t himself had written : for even admi D>]hat to bp th^ ." '"'^ ^'^ "'^^^' ^e troe that his Gospel in connectrn "vith he 0dle7.', '' 7"'^ ^''" ^« sufficient to our saltation, as the Gospd of St lomilf 71' T'''^ ^^ of the Christian Religion. But Sr/ohn being ihe^^^^^^ wrote, It is much more than probable, if not aTtn"p/hf I / I ■ '^P?^*'^^ .at temled by the « things that haa^ been ^'rUten " ^of t ly his'^S 'c'J 'f i": ar. the^^oUier wr.tmgs of the othe. Apostles which ^^ J^^St B ' «» '" 10 If it is true that it is impossible to imagine any thin^ as necessary to salvation which is not found in the Bible, or which cannot be proved by it, then it follows that in it is contained all that is necessary to salvation, ^nd it is beyond doubt certain that nought can be conceived as necessary to salvation which is not found therein. By it the simple are taught to know the God they are required to serve ; it discovers to them their condition, the miserable state they are in naturally, their corruption, their sinfulness and the de'serts of sin: It teaches what Christ did to save them from this miserable state, and what they are ex- pected to do : It inspires the love of piety, holiness, righteous- ness and charity : It leads to repentance : It furnishes the motives for ardent love to God and man : It aflFords consolation in all manner of sorrows and afflictions: It quiets the alarms and anxieties of the awakened and enlightened conscience : It pro- claims what they are to be after death, and furnishes the bliss- ful hope of future glory. What more could be desired ? SACRKD SCRIPTURE IS NOT A DEAD LETTER, A DUMB LAW, AS SEVERAL OF THE PRELATES OF THE ROMISH CHURCH MAINTAIN; BUT ON THE CONTRARY, IT IS THE POSITIVE RULE OF BOTH FAITH AND MORALS. What ! you call the divinely inspired volume a dumb rule, a dead letter? Is it, forsooth, because it emits no sound? would you dare apply this language to the published proclama- tion of the Sovereign, because it had no voice ? Although the word of God gives no sound in its written state, did it not resound from the mouth of the Son of God and his Apostles ? or from the Eternal himself amid the lightnings and thunders of Sinai? and ought it not to be equally authoritative at present? What ! the command which God gave, to have no other Gods before him, and to worship no image, will it be esteemed a dumb law, a dead letter, now that it is committed to writing ? Here indeed the case is the reverse of idols, of which the Psalmist speaks, (Ps. 115), " that tbey have a mouth but speak not." Of the sacred Scriptures it may be said that they have no mouth but speak, aud loudly enough, in teaching how God spake, and in instructing us how to speak. Hear Isaiah, " If « they speak not according to this word, it is because there is *no light in them." If the Scripture does not speak, it is enough :hat it rules ; and it is no trifling impiety to deny its authority, to judge it because it has no voice. In so doing, it is ^..f *\.^ Uffpr tVinf Jfi JmniKrnpd. hut God. the fiutlior of its doc- trines. ^ r • i • i. The Sacred Scripture is the christian's rule of faith, inasmuch as it possesses all the conditions requisite in such a rule. 4> i' 11 y I. A rule should be known. And as a celebrated Cardinal writes, '• there is nothing better known, and nothing more cer- " tain, than Holy Scripture contained in the writings of the " Prophets and Apostles, and he must be the most stupid of "men, who refuses to yield credence thereto." (*) 2. A rule should be perfect in all its parts, and we have proved the Scrip- ture to possess this requisite. 3. The rule of faith should be immutable ; such is the Scripture as being the work of Him in whom there is no variableness or the least shadow of turning. 4. This rule is of special authority, inasmuch as it claims so lo direct us in matters of faith aud morals, that when disregarded we fall into sin. Thus Deut V., 32, already cited. " Ye " shall not turn aside (from the commandment) to the right *' hand or to the left." The Scripture itself claims to be a rule, Gal VI., 16. " And as many as walk according to this Rule, " peace be on them, and mercy, and upon the Israel of God." We are further exhorted by it, not to go beyond what is written, 1 Cor. IV. 6 : and at Luke XVI. 29 to 31, it is express- .'y stated that if men hear not Moses and the Prophets, neither will they be persuaded though one should rise from the dead. The example of Christ and his Apostles attests, that the whole word of God contained in the inspired books, is the perfect and only rule of the faith and morals of the people of God. Let us pause to observe the use the Apostles make of this word, the manner in which they quoU it, and the respect they pay to it ; the careful attention they I ring to each part, and the strong religious assurance with which they insist sometimes upon the sense of a single word, deducing therefrom the most serious consequences, or the most fundamental truths. Hear the Apostle Paul citing the Scripture and commenting thereon. Observe with what reverence he attends to the least expression ; with what confidence he expects christians will submit to this divine rule, and with what affection he presses home its every requirement. Among the multitude of examples, we might adduce, for the sake of brevity, we shall confine ourselves to the Epistle to the Hebrews. See at the 2i.d ch. and 8th v. where after having quoted these words : " Thou hast put all things under him," he reasons out the authority of the word all. t Again at the 11th v., having referred to the 22nd Ps. see how (•) Bellaim. de Verho I)»i. Uf). I, c. 2. ■ii n i u i pj H wm" - 12 conclusively he argues from the word, ♦* brethren*^ the human nature which should enshrine the Son of God. And at the '2th ch. 27 v., how he reasons from the wordsj yet once more, Sfc, Again in the 5th, 6th, 7th, 8th and 9th vs., of the same chapter, how amply he reasons from the words, my son, S^c, taken from tlie 3rd ch, Provs.: " My son, despisc not thou the chastening: of the Lord." Also at the 3rd ch. from the 7th to the I9tb v. and at the 4tJf ch. from 1 to 11, mark with what earnestness he makes use of tlie words, to-day, in connexion with another passage from the book of Genesis : " And God rested the seventh day, &c." Here I must end these quotations. But let me ask, is it possible to avoid the conviction, tlat to the Apostle Paul, the Scripture was the only rule of faith? O ! ye who may peruse these observations, whether shall ye go ? to the school of the Apostles, or that of the doctors of this world ? " If any one shall take from the words of this book, I ** testify," says St. John, " God shall take away his part out of ** the book of life, and out of the holy city, and from the things " which are written in this book." And according to St. Paul, if even an angel should teach ought besides what he had taught, he would be accursed. Rev. 22 ch. 18 v. Gal. I ch. 8th to 10th, 1 Cor. 6 ch. 6 V. Yet let us set aside the Apostles, while we come to their Lord, to enquire in what estimation he held the sacred Scriptures. This is the great question. How did Jesus Christ cite the Scrip- ture? what did he think of the letter thereof? what was the use he made of it? he who was the inspirer and object of its revelations, the first and last ; he, wliose spirit, according to St. Peter, actuated the Prophets of the old Testament, (I Peter 2 ch.) he, who was in the bosom of the Father, in heaven, and at the same time sojourning among men, preaching the Gospel to the poor ! O, thou the wisdom of eternity ! the uncreate word ! the Judge Eternal ! speak thou to their hearts, while we endeavour to repeat the declarations which proceeded from thy lips : exhibit to them the majesty of the sacred words as recognized by thee, the perfections, the perennial excellencies thou didst behold in every iota, whicli will cause them to survive the universal wreck, the passing away of the heavens and the earth ! Follow the Saviour in the days of his flesh. Observe the grave and tender respect with which he opens the "•' volume of the book," quoting every part, exhibiting the forcf of the briefest verse. See how one word, one single word, is admitted 4 4 t 4 13 <;o have tlie authority of a holy hiw. Then the confident sub- mission with which he receives all the Scriptt-.res, never attempt- ing to impugn any of their precepts. Did I say he received them? From his infancy to the grave, and from his resurrection to his final disappearance in the clouds; in the desert, the temple, and the synagogue, does he not bear about with him the sacred word? In his risen accents, just as the heavens are about to shout the acclaim : " Lift up your heads ye heavenly gates, that the king of glory may come in," what language does he use what book does he quote? The Bible, always the i^ible, or Moses, or the Psalms, or the Prophets, to tliese he refers, these he explains, verse by verse, word by word ! Let us examine the ministry of Christ, from the age of twelve years to his descent into the grave, or rather to his exit in the clouds, and during the course of that incomparable career, that w'e may know what the Scriptures were to him, who upholds ail things by the word of his power. First at twelve years of age, see him growing up as if of the children of men, both in stature and wisdom; behold him among the doctors, in the temple of Jerusalem, exciting their amaze- ment because of his answers ; for said they « he knew the Scriptures without having learned." John VIL 13, 15. Then observe the beginning of his ministry. He'is filled with the Holy Ghost; he is led into the wilderness, to sustain, as Adam of old m Eden, a mysterious combat with the powers of darkness. The tempter comes near: how will the Son of Ood who has come to destroy the works of the Devil, meet him? He IS furnished from the Bible. He is armed with the sword of the spirit, and with it in three dilFerent onsets he meets the foe. 1 hrice he quotes the book of Deuteronomy. (Deut. VHI 3 • M. 16; VL 13; X. 20.-Matth. IV, 1 to 11). In each new assault, the Word made flesh, parries the stroke by a sentence from the orachs of God, « It is written, man shall not live oy bread alone &c." « It is also written : Thou shalt not tempt the Lord thy God. Get thee behind me Satan • For it 15 w;n«eK thou Shalt worship the Lord thy God, and him on'v Shalt thou serve." '^ What an example for us ! His only answer, his only defence. It is written ;" « Get thee behind me Satan, for it is written ;" and the awful and mysterious coi.dict being ended, Angels came and ministered unto him. But observe in addition, that to the OOn or God. such W.ns flm nnflinn^xr of tVa - < ,-^-J -i • ■ evil one, who understood the high value he placed upon the ^iible, imagined no better mode of conquering his will than by 14 citing a (mutilated) verse of theOlst Psalm; but Christ to con- found him, is satisfied again with answering " It is written." Let us follow him further, while employed in the work he had undertaken, and while going about doing good ; exhibiting his creative power in behalf of others, never in his owne He speaks, and it is done, he expels the evil spirit, calms the tempest, raises the dead. But amid the display of his power, what becomes of the Scriptures ? They are ever with him ; he bears them res- pectfully, not indeed in his hand, but in his memory, in his heart, Behold his aspect while speaking of them. While un- rolling the sacred volume, it is as though he threw open the windows of heaven, to let us hear the voice of Jehovah. With what reverence he presents the word, explains or quotes from it ! This indeed was his business, to heal the sick, and preach the word ; and later to die, and fulfil that word. Hark, while he proves to the Sadducees the resurrection of the dead ; this he does from Exod. 3 ch. 6 v. " Have ye not read " that which was spoken to you, by God, saying : I am the God « of Abraham, and the God of Isaac, and the God of Jacob?" (*). And when proving to his disciples that he must both suffer and rise again, he does so from the testimony of Moses and the Prophets (f). r^, . i i Observe him next in presence of the Pharisees, when they came to interrogate him, on the subjects of marriage and divorce. It is still by this word that he confounds them. Might he not have promulged his own laws ? Is he not the King of Kings, and the Lord of Lords ? This he declares, but appeals to the Bible; thus from Genesis (t) : "Have ye not read, that he which made them at the beginning, made them male and female ; wherefore they are no more twain but one flesh. What, therefore, God hath joined together, let no man put asunder.'' (§). , _,, . , , . Then hear him at last from the cross. There pouring out his soul an offering for sin, his bones out of joint, his soul poured out as water, his heart like wax melted in the midst of his bowels, and his tongue cleaving to his jaws (f ) ; just about to render his Spirit to the Father ;^at this solemn moment, he collects all his remaining energies, in one effort, to repeat part of a psalm which the Church had chaunted for a thousand years, and wherein are set forth his sufferings and his prayers, *• Lli, Eli, lamma Sabachthani (my God, my God, why hast thou TTMatth. XXII. Q) Luke, XXIV, 26. (t) Genesis I ch/27. and 2 ch. 24 v. {§) Matth. XIX, 4 a 6. (IT) Ps. XXII, 14 a 15. Pi 15 forspken me) ?" But he does more : hear. There yet remain- ed a prophetic word unfulfilled ; it was necessary he should taste of vinegar, while on the cross, the Holy Spirit had so declared, a thousand years before, (Ps. 69), "After this Jesus knowing^ " that all things were now accomplisl r-d, and that the Scriptures " might be fulfilled, saith, I thirst . When Jesus therefore " had received the vinegar, he said, it is finished ! and he bowed " his head, and gave up the Ghost (*)." Yet behold if possible, something still more striking. Christ has risen from the dead, the conqueror of death ; he is on his way to the Father, to resi me the glory which he had witii the Father, before the world was. Attend, then, to the few moments which he gives to earth ; what are the words which proceed from those lips, endued .gain with life? they are taken from the Scripture. Anew he quotes, explains, and preaches that Scripture (f). And now in conclusion, listen to two declarations, with reference to the letter of the word, and as a last example from our Lord, " It is easier for heaven and earth to pass, than one tittle of the " law to fail " (if). " Till heaven and earth pass, one jot or one " tittle shall in no wise pass from the law, till all be fulfilled (§)." What can be imagined, to express with greater force, or precision, the principle for which we contend, the sovereign authority of divinely inspired Scripture, as the only rule and arbiter of our faith and morals ? IS THE CHURCH THE INFALLIBLE EXPONENT OF THE SENSE OR MEANING OF SCRIPTURE ? Our adversaries, to shield themselves against Scripture, have recourse to the Church, which, however, they openly belie ; inasmuch, as they pretend having received from the Church the Canonical books, and yet respecting the number of those Books, they plainly contradict the whole ancient Church, both of the Old and New Testaments. The Church of the Old Testament never received, nor heid, as of Divine Inspiration, the books of Tobit, Judith, the Wis- dom, Ecclesiasticus, Maccabees, &c. And the Church of the New Testament ; Jesus Christ and his Apostles, never made use of them, or cited them, as authorities. St. Jerome, in his preface to the books of Solomon, says, with reference to Ecclesiasticus and the book of Wisdom : " That (•) John XIX, 28 a 30. 17. (§) Matth. V, 18. (t) Luke, XXIV, 27 a 44. (t) Luke, XVI 16 "these two hooks may he classed with those of Juflitli, Tohit and " the Maccahees, that the Church though it has not admitted " them into the Canon of Holy Scripture, does not forbear using- " them ill its assemblies, to instruct the faithful, but never to "authorize or establish any article of the faith." Here, be it ob- served, he speaks of the creed of the Church. Milton, Bishop of Sardis, in a letter to Onesiraus, quoted by Fusebius at the fourth hook of his history, chap. 25, ^ives an inventory of the Canonical books of the Old Tes ament, in which he does not include Judith, Tohit, iicclesiasticus, or the Maccabees. Origene in Euseb, book 5, ch. 24. St. Hilary in his preface to the Psalter. Gresjory of Naz in his Carmes on the Sabred Scriptures. Euseb. in tjie 3rd book of his history, ch. 10. Epiphanius in his book of measures, and many others, have fur- nished Catalogues of the books of the Old Testament, leaving^ out .Judith, Tobit, P^cclesiasticus, the Wisdom, and the Maccabees, and moreover agree in saying that the Canon of the Old Testament contains only twenty books. Now, then, how can this revd. gentleman have the boldness to say, that he has received the Canon of Scripture from the Church, when that Church rejects the books he receives as Canonical. However, in our day, when the Church is spoken of, the Pope is meant; for the Roman Council, held in the year 1076, ordains that no chapter or hook will be held as Canonical, without the authority of the Pope. Perhaps it will be necessary to have the Pope's authority for receiving the five books of Moses, or the four Gospels. Who is not horrified at the impiety of the Roman Decretal, Dist. 19, Canon In Canon icis, the inscription of which is, that the decretals of the Popes are reckoned among the Canonical books ! Infected with such impieties, it is contended that nevertheless in our day, the Church of Home ought to be, and is the sole interpreter of the sense of Scripture ; this, however, is not only unjust and absurd, but also impossible. Thus, if the Church is the infallible judge in this matter, is it reasonable that when the duty of the Church is the question at issue, itself shall have full authority to give a final decision ? By this means the Church will only do what it thinks proper, and only obey such laws as it may conveniently enjoin for itself: and of course, when the infallibility of the Church is mooted, it will decide in its own cause. Further, inasmuch as all prelates are sinners in common with others, and by consequence guilty and punishable by the Law, how is it possible that they also should be sovereign and :" 17 " infallible judges of the law which concerns their sins ? if they are» then of course they will never be condemned. Is it not then very impious to assert, that sinners are infallible judges of the Law by which they are to be judged ? If the Church were the infallible judge of the sense of Scripture, its authority would greatly exceed that of God himself; the interpreter would be obeyed in preference to the Lawgiver: for the people would not be subject to the letter of the law, but to the sense and ex- position of it, furnished by the interpreter. This is the means by which the^ Pope is aggrandized and enriched, for the word of God is always interpreted to his profit, and to such extent as to assert that by the Roman Decretal, the Pope can dispense with the Gospel, by furnishing its interpretation (*). Yet admitting this absurd impossibility, before we defer to a Church as having authority infallibly to judge and interpret the sense of Scripture, will it not be proper to be assured that that Church is pure in the faith? If to ascertain this, we have re- course to the Scriptures, behold that Church itself subjected to the Scriptures. Or if to avoid this, we appeal to the Church, then of course it will scarcely condemn itself, whatever may be true to the contrary. Now there is no Church how much soever corrupt, but boasts of its purity. Then among the many Churches, such as the Syrian, the Greek and the Roman Churches, which in every case trace their descent from the Apostles, and boast of St. Peter's chair, why will one be allowed to decide more than the other ? Must we not under the circum- stances come back to the Scripture, which is one, and received of all, and which itself is infallible, and incorruptible, and wherein enough for the purposes of salvation is so clearly revealed, as to need no interpretation; and wherein we may further observe, if there are obscure passages, they may be explained by others sufficiently plain, for who besides the Lawgiver can give interpretations of the Law, which will be of equal authority with the law itself. Here I will propound two questions to our adversaries. 1. Do they require that each of the faithful shall receive and ap- prove of the Scriptures without knowing, hearing, or under- standing them? To receive them in this manner, is without effect. If then they desire their people to know the Holy Scriptures, it must be in order to their reading and pondering thera with judgment and discretion. (*) Causd25. Quest 1. Can. Sunt quidam Dispensat i'lEvanaelioineDre- tendo ipsum. " *^ 18 2. How r^omes it to pass that while they close the Sacred books against the people, they nevertheless expect the people to discern and know a true from a false Church ? In order to this discernment, is it not necessary that the christian should be inwardly enlightened by the Holy* Spirit? If this is admitted, does it not follow that the same spirit is needed to enable the christian to discern between the word of God and the word of men ? If ia order to avoid this dilemma, they say, that the Spirit of oud is not needed to discern the true Church, then is their Religion a profane creed, supported by custom, opinion, or human reason ? Yet, after due consideration, it will be found that the spirit of discernment, which God gives the faithful soul, to assist in distinguishing the word of God from that of man, is the same spirit by which the true Church is known from a false one, and moreover, because the true Church is that which holds and teaches the word of God in its purity. Whoever, then, says that a man may discern the true Church, without the aid of God's word, as manifestly contradicts himself, as if he said that the righteous can be discerned without knowing the rule or standard of righteousness. EXAIVINATION OF THE ' ASSAGE ADVANCED BY THE REVD. MR. M. M. TO PROVE THAT TO THE ROMISH PRIESTHOOD GOD HAS GIVEN THE ' POWER II. ALLIBLY TO INTERPRET THE SCRIPTURES. « But if he neglect to herr the Church, let him be unto thee as an heathen man and a publican." There was little danger of his quoting the whole passage, for the corruption of it woul \ have been tco palpable. The whole passage as contained in Matthew XVIII. 15 to 17, is as follows: "Moreover, if thy brother " shall trespass against thee, go and tell him his fault, between " thee and him alone : if he shall hear thee, thoa hast gained thy " brother. But if he will not hear thee, then take with thee one " or two more, that in the mouth of two or three witnesses, every " word may be established. And if he shall neglect to hear them " tell it unto the Church : but if he neglect to hear the Church' " let him be unto thee as an heathen man and a publican." Our adversary in producing this passage, has corrupted it in three different ways. 1. He inf^nds that by it Jesus Christ should have established the Romish Church to judge of contro- versies in religion, and matters of faith. Whereas tbe Saviour does not speak of religious dogmas, or doubts, but of differences between two individuals, one of wbom may have offended the vbiiv:;!. iiu o^uan.3 ui uiuiais nuu ijut Oi UOCmneS. li. The Priest wishes us to understand by the word Church, the Church 4 ' 19 1 i V A i< i universal ; an impossibility : for, to judge of differences between two persons, the universal Cliurch is not called together, but some particular Church. 3. He understands by the universal Church, the Church of Rome, a supposition gratuitous and improbable. Thus, if two Christian brethren of the Syrian Church have a misunderstanding, must they appeal to Rome to settle it ? Why may not the Greek or Syrian Churches be com- petent to decide the matter, especially as they are more ancient, have St. Peter's chair, and that from them the Church of Rome received the Christian laith ? and from which Churches have been derived the woras Church, Priest, Bishop, Deacon, Baptism, Eucharist, and Christian; does it not follow that if these terms have come from them, the Religion of which they are partial signs, comes also from thence ? Pope Innoceni III, is more consistent, for in the chap Nouity he claims to have a knowledge of the difference between ' hilip Aug. King of France, and John, King of England, because in the Gospel it is said ; Die EcclesJae, as if by the Church the Pope alone was meant. This interpretation was approved by Bellarmine in the 2nd book on the authority of the councils, chap. 19. "The Pope says he must communicate to the Church, that is to say. to himself." To these three corruptions our adversaries add too acts of manifest injustice. 1. That although this passage is one upon which they build the authority of the Church of Rome, yet said Church is the sole judge of said meaning. In a cause where that Church is a party, and where her greatness and authority are concerned, she insists upon her absolute infallibility to judge aright. By this means she runs no hazard, and, of course, is certain of gaining the verdict. 2. The next act of injustice is still worse; for when it be- comes necessary to discern the pure Church, in order to enter her pale, the Church of Rome precludes the people from know- ing whether her Ministers teach the truth or not, for to examine the doctrines taught by them, is a liberty not allowed to the flock. And to resolve doubts by the perusal pf the Greek and Latin Fathers, the number and extent "sf whose works are almost interminable, is a matter to the people utterly impossible. Therefore, in order to ascertain whether the Church to which they belong is pure in the faith, they have no alternative but believing their Pastors, who are not at all likely to condemn their own cause. Was there ever a more horrible tyranny imposed upon tiic conscienccr, oi inen ; is not this very muCis iiks accustoming the people to hazard their salvation on the throw of 20 a die, and accordiiifr to custom followintr a blind multitude, who themselves follow without knowing what? The 2nd ^.assage quoted, is from the 1 0th ch. of Luke. « He "that heareth you, heareth me, and he that despiseth you, " despiseth me, and he that despiseth me, despiseth him that " sent me." Our adversaries pretend that these words were spoken exclusively in favour of the Roniisli priesthood ; but what ground have they for such a pretension ? When our Lord ad- dressed the twelve Apostles and the seventy disciples, did he then speak to the Priests? Did he speak to the Council of Ephesus, to the-2ndof Nice, to that o^ Trent, or to Leo X, who ofFered and sold heaven for money ? When our Saviour said in his account of the rich man : "They have Moses and the Prophets, Jet them hear the:..;' did he intend the Scribes and Pharisees who sat in Moses' chair, or was it not rather the law and other Scriptures given by the instrumentality of Moses and the Prophets ? If so, then, it is the word Christ has declared by the mouth of his messengers which first they preached and after- wards wrote, which is to be the basis and foundation of our faith and this we must hear by them, for though dead, they yet speak m th'fse Holy Scriptures, these lively oracles, left here to con- duct us by the aid of the Foly Spirit unto eternal salvation; yea, and whoever rejects them rejects Christ, the inspirer of them, and rejects the Father that sent him; "and"saith St. John, 1 En. II, 22, « he is Antichrist that denieth the Father and the Son." The third passage produced against our position is Matt. XaIII. 2. « The Scribes and the Pharisees sit in Moses' seat. "Ail therefore, whatsoever, they bid you observe, that observM " and do." By the citation of this passage, Mr. M. M. puts the pastors of the Romish Church in the place of the Pharisees ; which of course means that although they say and do not, and though their lives be contrary to their doctrine, nevertheless they must be obeyed in all things, because they havetheseatsandarein the regular succession. I answer that so far as this passage condemns the acts of the Pastors of the Romish Churcii, who may be compared to the Pharisees, I would be loath to deny the application. But if it be interpreted to mean that the Pharisees were to be implicitly obeyed in all they taught, without exception, it is in direct contradiction to the words of our Lord, who reproached them with "transgressing the word of God by their tradition, teaching for doctrines the commandments of men." Matt. XV, 3 to 9. Again at the 16th ch. of the same book, 6th verse, Christ cautions f \ 21 r ( V I ^ « .13 disciples to beware of tl.e leave,, of the Pharisees, meanlno- their (loctrine. If this beltruo, he eertair.ly did ,.ot command the^ should be obeyed ,„ all th,n.rs. And if we come to th. fact, were they not guilty of manifest impiety, did they not teack the diabolical doctrine, that whoever confessed Jesus to be the Christ, would be put out of the Syna^ro^.e or excommunicated ? Did Caiaphas the High Pnest ar.d his adherents propound a pure doctrine when they declared that Christ was a blasphemer, and adjudgpr^ him worthy of death ? When Ciirist saith, what- soever they bid you observe, that observe ami do, he means cer- tainlj those tilings conformable to the Law. This view is confirmed by Dent. XVIl. 1 1. « According to the sentence of the law which they shall teach thee." Jesus Christ could not mean they were to be obeyed, when their teaching wasatvari- ance with the Law. In this matter the rule of Acts IV. 19, is absolute. We must obey God lather than men, o A^W .^""r*'' P?'^^^ '^ furnished which is found in the Jncl cJi. Aialachi, and our adversary quotes it as follows: "The ips of the Priest shall be the depositories of wisdom, and they he people) shall require from his mouta the knowledge of the law, for he is the angel of the Lord of Hosts." IJesides the falsification of the passage itself, he carefullv avoids the words which precede and follow, and this in c 'er to deduce therefrom a conclusion totally at variance wiiu the divine law; hear the Prophet: "And now, O ye Prilsts this commandment is for you. If ye .ill not'hearf and if y^ wHl ^ not lay It to heart, to give glory unto my name, saith the Lord « vo,^ ht; • ^^^"/^"^' a <^"rse upon you, and I will curse your blessings ; yea I have cursed them already, because ve do not lay it to heart. Behold I will con upt your seed and spread dung upon your faces, even the dung of your solemn know that I have sent this commandment unto you, that mv covenan might be with Levi, saith the Lord of Hosts. My o liim for the fear wherewith he feared me, and was afraid before my name. The law of truth was in his mouthfand iniquity was not found in his lips; he walked with me in tor the Priests lips should keep knowledge, and thev should of Host: VI '" "'";'' '"^ ^^ '''' '"^^^-^^ «f '^^ Lo d « t^T' I'^'J.' -re departed out of the way,%e have caused " STevrsS'tlTe Urd iTf^L^sl^^^^ ^^^^"^^^^ ^'^ ~"^ i i 22 By tliese words God does not predict that the Priests would never hepart from the true doctrine, but prohibits their so doing. Just as in the commanvi : Thou shalt not make to thyself any graven image, thou shalt not bow before them and worship them, &c. He does not predict that images would not be made, nor worshipped, but forbids their being made or worshipped. To convert prophesies into commandments, is just as absurd as to turn commandments i.vto predictions: ac- cording to thi« mode of reasoning, wh .n Christ said, one of you shall betray me, the disciples were to understand this as a command to betray. In this reversal of the word of God, the greatest ab^'irdity is manifest; from a command to the Priests to keep the knowledge of the law, he deduces a promise that they would always do so, and then uses it as a foundation upon which to build the infallibility of the Popes and Prelates of the Church of Rome. This explication, as we liave already seer, proceeds first, from a false quotation of the words, and secondly from a corruption of the sense. A third fault is the mutilation or violent disruption of the text from the context ; for the very next line shows that these very Priests did not keep the know- ledge of the Law, 'cut seduced the people and corrupted the covenant of God. '^' But ye are departed out of the way, ye " have caused mai.y tc stumble at the law, ye have corrupted " the covenant of Levi, eaith the Lord of Hosts." Mr. M. M. was not likely to add this part of the text. It was not sufficient in a passage of three lines to have com- mitted three sins, a falsification of the words, a corruption of the sense, and a mutilation of the text ; to fill up the measure, be must add the blasphemous cohclusion, which be infers fro'.n it; viz: That the word of God is the rule of faith only in the mouth of the Priest. If this were the case, to read the Sacred Scriptures is not to read the worr ivbl«*h is conducive to salva- tion, and the Decalogue engraven by tne finger o<^ God upon the tables of stone, is not the la' ■)■ Go;, but begins to be such when the Priest says so; and all this of course to prevent men from attending to it so much as to the ..ord of the Priest. At this rate the) may well be imagined in effect, thus to address God : By proclaiming thy word we give it the force of law, and so far thou art under obligation to us. This is strictly in accordance with the views of Mr. M. M. for the Scriptures and the instructions they contain, derive their authority from the Priests and Bishops. This being understood, it may fairly be assumed that God in acknowledgment of the service thus 4 ^ m 4 n <( (I a 4 <¥ '?/ 23 rendered, will readily allow the curtailment of a part of his Jaw, and the addition of something of their own. This we therefore find, tor in the Hours of Our Lady, (printed at Paris, by Heurenx Blanvilain, St. Victor Street, the three Maures 16 !1,) the commandments are thus stated. I. I am the Lord thy God, thou shalt have no other Gods before me. II. Thou shait not take the name of the Lord thy God in vain. IIL Remember the Sabbatli day and the Holy-days tc keep them holy, &c. &c. They have here dropped the second commandment, and added the holy-days to the fourth. Hence it follows that the word of God being only the Law from the lips of the Priests, whatever proceeds from their lips is also the Law, although not found in the word of God, which word is regarde i .^>» a dead letter a partial rule, &c. What blasphemies ! ! ! * He also quotfls.a fifth passage from Nehemiah VIU. 8, ,vhere it is said Ezra and the Levites interpreted the word to the people. The original Hebrew reads: « They read in the book " of the Law of the Lord, expounding it to the peonle, and " g:tve the sense, explaining it by the Scriptures." Here it was rot their own interpretation but that of the Scripture itself, which they gave the people, for they explained it by the Scriptures. What force has this passage against our position ? None,— On the contrary, we discover from i; that the Law of God was the only rule of faith to the people, for after having heard it, they wept because of their transgressions of it, and were unanimcis in resolving to observe its injunctions. This particular confirms what we have before said, that the explana- tions we give of the Scriptures, we do by the Scriptures, making an obscure passage plain, by the light of a clearer passage ; and that none are at liberty to furnish interpretations of the law having equal authority with the Law, but the Lawgiver himl self. And we neither do more nor less, than obey the precept conveyed in this text. OF THE INTERPIIETATION OF THE SCRIPTURE. Upon this particular our adversary makes us to say what we not only do not believe, but positively deny ; viz : " That we *' receive the Bible interpreted by every reader f'^r the mfp nf « our faith." We receive for the rule of om faith, the Bibie, and not the Bible with the interpretation of every reader. 24 It certainly is a proof of the truth of our Ileligion, if it must be changed or mis-stated in order to combat its declarations. By this means our adversary does not fight against us, but against his own inventions. We have never claimed authority to judo-e the Scripture ; sc far from this, we regard it as the judge i'n- fallible of our secret thoughts, and as the source whence we de- rive the knowledge of our duty to God and our neighbour. We however say that God gives to tiiose who love him, such grace as enables them to distinguish between the word of God and the word of man ; and this in accordance with John VII. 1 7. " If any "man do his will he shall know of the doctrine whether it be *' of God, or whether I speak of myself." 1st John 11. 20. " But "ye have ^a unction from the Holy One, and ye know all " things." Ps. XXV. 16. " The secret of the Lord is with them " that fear him, and he will shew them his covenant." 1st John VI. 1. « Beloved, believe not every spirit, but try the spirits « whether they are of God.'^ And 'thus by the spirit of God, we are enabled to discern the things of God. ^ We do not wish, however, to be understood to say, that spe- cial revelation is necessary to discover a book to be canonical : we say first, — That the Holy Spirit does not lie, and consequently he witnesseth that the books of Judith and the Maccabees are not inspired, as they evidently contain palpable falsehoods. Secondly, that the word of God is efficacious in influencing the heart, and that for this end, it is used by the Holy Spirit without the intervention of any particular revelation. He that fears God realizes in reading the Bible the intiuence of which we speak, and is at no loss to find the difference between its matter and mere human production3. If our adversaries do not ex- perience this influence, they should not mock at what they do noc know; but ought rather to acknowledge that a judicial blind- ness from God is over their eyes— a token of his anger at their injuriously representing his word as obscure, ambiguous, and irnpe^-fect, and for adding thereto (if man's invention ; as also for divesting it of the authority which it claims as the sovereign and perfect rule of faith, to invest with this dignity sc.ie poor miserable sinner— or some mere human tradition. Why shoulc!. the word of God cause its virtue to be felt by those who load it with obloquy, and who prohibit the reading of it to the poor? St. Augustine in the .>d ch. of the 1 1th book of his confessions, acknowledges this internal teaching of the Holy Spirit, testify- ing to the heart cor>cerning the truth of Scripture, and speaks or It experimentally. Bollarniin in his Sermon, De luminc fidei, says: " this light of fui(,h is a testimony from God, by . 25 " which he speaks secretly to our consciences ; This is the "Titi'TH, DOUBT IT NOT." Thus he that Only knovvs the sun, because his mother has pointed it out with her finger, and said that it is the sun, rests hia knowled^^e upon evidence a thousand- fold less satisfactory than that which the sun itself furnishes; so he that only knovvs the Bible to he the word of God because the Church has said so, founds his knuwledire of that fact upon evi- dence also a thousand-fold less conclusive than if by reading it he had been influenced — pricked to the heart, as all will be, who do not harden their hearts and stiffen their necks against its authority : — indeed, without this word, we could not even know of the existence of a Church in the world. We o-rant that the Ciiurch places the Bible in our hands ; but when God by that word touches our liearts, we do not from that time believe merely because the Church testifies, but because the word itself has operated the conviction; without this virtue 1 the testimony of the Church would be but of probable certainty, — would produce but wavering faith and slight impressions. No one can have positive evidence that the testimony of his Church is true, until he is fully satisfied that snch Church is pure and ortb.odox in the faith. And certainly tiiis cannot be ascertained until after we have examined the sovereign rule of faith — the word of God. In a word, after haviug by the testi- mony of the Church been drawn to the {)erusal of the word, and experienced its influence, we are able to say with the Samaritans of old, to the woman spoken of in the 4tli ch. of St. John — " Now *' we btlieve, not because of thy saying: foi we have heard him " ourselves, and know that this is indeed the Christ, the Saviour " of the world." It was quite gratuitous and unnecessary for our adversary to advance this passage, 2 Peter 1. 20 — " That no prophecy of the " Scri[)ture is of any private interpretation." For we equally condemu private interjiretations. So far indeed are we from re.L'iving the j)ri\'ate interpretation of any particular person, that we do not even receive that of any particular Church, liowever extended its limit; but especially if such interpretations be given as infallible rules, and equal in authority to the ^'crip- ture ; as are the interpretations of the Popes and the Ilomish Church. It is true that in our ministrations we explain, but we never presume to give such explanations as laws; and besides, we never furnish any explanation but such as the Scripture itself affords ; thus it is notour interpretation, but that of (iod himself. As this particular is deserviuir of more attention, 1 will en~ U 26 deavour to show wherein our interpretations of the word of God differ from those of Rome. And here 1 hnd tiSe following prin- cipal points of difference. 1. The explanations we give of Scripture are drawn from the word itself. But tlie Church of Rome furnishes its interpreta- tions chiefly from the unwri "en word or tradition. Thus St. Paul, in Heb, ch. 9 and 10, says that as it is appointed unto men once to die, so Christ died once for all, and that by the oblation of himself offered once for all, he has for ever sanctified those that believe. But the Church of Rome says that there is another offering of the body of Christ without blood. Now the Scripture is silent respecting this unbloody sacrifice. 2. When we tender any explication of a passage, we invite our hearers to verify our citations, that they may know if the allega- tions we make are true, and if we proceed with sincerity. And so the Bereans did ; after having heard St. Paul they examined the Scriptures to know if the things spoken were in agreement therevrith, Acts XVII, 11. But on the contrary, when Rome in- terprets, the people are not permitted to examine the truth of what is spoken. 3. We never give explanations as rules, and we do not set up forjudges of the Sacred Scriptures, But Rome is not only infallible in its interpretations, but ascribes to them the same authority as to the Scripture itself. An arrogant absurdity — the sinner is judge of the very Law which pronounces upon his sins i 4. We cannot be accused of twisting Scripture for gain, or to give it a sense which would tend to bring us wealth, or worldly distinctions. But this is the master sin of the Romish Church. Avarice oud ambition have prompted an ingenious torturing of the word of God, and produced admirable interpre- tations of its sense. In the first tome of the councils, there is a decretal attributed to Anaclet, which affirms that Peter is called Cephas, that is, chief and principal ux the Apostolate. Cephas, id est I'c )»/; Qt principium Apostolotus, In the 9th session of the last council of Lateran, the 72nd Psalm is quoted; " Yea all Kings shall fall down before him; all nations shall serve him." As if this wra said of the Pope. And again, to the Pope is attributed 'what Christ says in Matt. XXVIII. 18. " All power is given unto me in heaven and in earth." Many other examples of a similar character might be produced, as evidence of a bad cause, which is only sustained by twisted and tortured texts, ^md violent interpreta- tions, totally at variance with the sense. The Church of Rome 1 n V m» < 27 1 ^1 has usurped the office of infallible judge of the sense of Scripr ture, in order that where her interpretatiou is manifestly un- reasonable, it may be supplied by her authority. The proofs she offers, of which we have produced some samples, could of course be admitted only where her power is feared. 5. And lastly, we cannot be charged as the Church of Rome may justly be, with furnishing profane and ridiculous exposi- tions of Scripture, only calculated to bring it into contempt. The second Nicene council, which our adversaries class among universal councils, establishes, under pain of its anathemas, the adoration of images, asserting that they are of value equal to the Gospel. And to prove this monstrous doctrine, the Fathers of this council adduce certain passages of Scripture, giving them with extraordinary subtilty, a most singular bias. ^ An^I because the Iconoclasts ridiculed these proofs. Pope Adrian 1. wrote a book which he dedicated to Charlemagn?, which is found at tlie end of this council, in which he confirms the inter- pretation of these passages. The Fathers of this council had cited the following text: Canticles II. 14. " Let me see thy countenance, let me hear thy voice." Gen. I. 26. " God made man in his own image and likeness." Gen. XXIIl. 12. " And Abraham bowed down himself before the people of the land." Ex. X VIII. 7. " Moses made obeisance to his father-in- law." Luke VIII. 16. " No man lighteth a candle to put it under a bushel." Pope Adrian sustains the Fathers, saying, "They have correctly advanced these proofs, excellently have they shown to those who despise images, that doing so is putting the Lamp under a bushel." Where is the man with any fragment of independence or common sense, who would not detest so gross a profanation of the Scriptures ; and yet these are the interpretations of the Church of Rome ; the council speaks, and tlie Pope defends the conncil. IS THE CHURCH INCAPABLE OF ERRING? HAS THE CHURCH OF ROME NE^'ER ERRED? All tliese abuses are tlie result of the supposition that the Church cannot err. That the Church assembled to decide mat- ters of faitli cannot err. A proposition which, when closely ex- amined, is proved presumptuous, contrary to reason, and contra- dicted by experience. If by the Church our adversaries understand the assembly of God's true children, whom St. Paul designates in Heb. XII. 23. "The Church of the first born, whose names are written in heaven," it is absurd to query whether this Church can or can- 28 not err, as it never was assembled to judge of diflferences in religion, or to decide upon matters of faith. Again, if by the Church is uiulerstood the universal visible Church, composed of all who profess the Christian faith, it is not less absurd to ask if this Church, assembled to decide matters of faith, is incapable of erring; for it is impossible that it should assemble for such purpose, being as it is, made up of discordant elements, viz. the Greek, the Roman, tlie Syrian, and other Churches, separated in their communion. How could they as- semble ? if assembled, who would harmonize them? who would arbitrate upon their dift'erences, or preside over them ? do they not all claim the chaiacteristics ascribed by God to the true Church ? And if by the Church, is meant a particular Church, as that of Rome, or Antioch, or Constantinople, then our adversaries ad- mit that these separate Churches may err ; they grant that the Church at Jerusalem and that at Antioch, founded by St. Peter, have erred. Sacred hi- m -i Did not the Churcli of Rome err in the council of Neocesaree in the year 815, when it condemned second marriages, which are clearly permitted bv the word of (iod ? Or at the council' of Aries, in 452, vvhen in opposition to the decree of the council of Gan ^ writ en between him an.^ his creatures, lasted while there Y.-*^ /» ™" "• :trl That the truths thus revealed -- «™^?*;,td L w^ 1 : 7^^:i^ i.::it r f ^vt:; i^uW And it " iCltlSf :r tttiU :JVor;astditicnaUy^^ .»rtn 1 Terah Abraham's father, was an idolater. 2. Laban, Ss LiS-lat, had Ms images, f'^^J^A::^ he swore by the Gods of his fe"'^''^; 3. 'n^a.ob s own i ^^jfclb's'-fairi'ly wa^ >'^'-' /^f rrcmo"ve "L'^^trangt g their deliverance are ^rT-ffil ^rs woH ipped on tfe °'l'^' from among them, winch f"™^. the desert they made a side the flood and in Egypt. Then m V'^.f'-^f"^. iL,,.p|e of golden calf and worshipped it, and earned also the tabernacle the God Rempham. nrpserved bv ^r^A «f Ammon and Moab, sons oi L-ot, vno oi.gui*"* son, and ot Ammon cum xvx \ , becoming as thoro -/ thp tviip knowledae ot God, tinisliecl oy oecou^ms « •' ::rcuJand. idolluons as the/.^-J-'^^lXT^ookt Israelites, thernsdves, and lacz; z ne=A tv.-^ . <( 35 way of truth, and obliy^ed God to send them Propliets, and to chastise them, that they might be compellf d to remember and observe the Law ho had given them by his servant Moses. All the ruins w! =ch have ueen tiiscovered, attest that the ancient nations, which had only a traditionary knowledge of God, all fall into idolatry, and that frequently connected with obscene and bloody rites ; calculated at all times, however, to increase the revenues of the Priesthood. Since the advent of Christ, the nations which have persevered in rei.'arding their traditions, have remained idolatrous, to wit, the Chinese, tiie Hindoos, the Islanders of the Pacific, &c. &c. Others early forsook their tr::ditions, and embraced the Gospel of Jesus Christ He alone is the "true light, which enlighteneth " the i. orld," and He alone gives to those that " believe, power " to become the sons of God, even to those that believe in his " name," while in Him they seek for wisdom, righteousness, and sanctilication : for of God he is made to them "wisdom, right " eousness, sanctification and redemption." Little by little, the imaginary traditions of Rome were es*^^a- blished, nnd the Pries'^hood obstinately determined to adhere to them, have led the people into idolatry and superstition. They cause on Good Friday the cross to be kissed and worshipped ; they also procure the adoration of a piece of bread, said to be God himself. And on the day of his accession to the papal chair, the Pope is placed on the altar, instead of the Holy iSac- lament, (which as just said above, is regarded as God,) and the Cardinals and people pay him a similar homage. These facts abundantly prove, that men have always corrupt- ed oral tradition, and that tradition alone has ever led men into superstition and sin. It is, then, alone to the written word of God, the perfect rule of faith and morals, that such as desire to serve God and do his will must look; ' t at the last day, this dreadful sentence should be uttered a-, ist them: "Depart from me, ye that work iniquity." By the word, we may enter the narrow way vvhicii leads to life. Luke XIII. 24 to 23. CLEARNESS OF THE SCRIPTURES. We have proved that the Holy Scriptures contain all that is necessary to salvation, that they furnish the only rule of faith, that neither private interpretation, Romish interpretation, nor Romish unwritten tradition, can provide such a rule. It remains 36 for us briefly to show, that the doctiines necessary *o salvation are clearly revealed. To this erd, let us mark what the Scripture saith; we all admit its divine inspiration, and may not question its testimony. It is written : 2nd Cor. IV. 3. 4. " But if our Gospel be hid, " it is hid to them that are lost ; in whom the god of this world *' hath blinded the minds of them which believe not, lest the light " of the glorious Gospel of Christ, who is the image of God, " should shine unto them." Deut. XXX. 11. " For this com- " mandment which 1 command th je this day, it is not hidden from " thee, neither is it far oft": it is not in heaven that thou should t( a est say, who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? But the word is very nigh *< unto thee, in thy mouth and in thy heart, that thou mayest do " it." Isaiah XLV. 19. "I have not spoken in secret, in " a dark place of the earth." It is vei y clear, from these declarations of God, that his word is so well adapted to the intellectual capacities of men as to be able to bring them into the way of life and to save them from the way of death, and which their wickedness alone can prevent their deri^ ing practical advantage from it. The Royal Prophet, concernin- • the word then known to the Church, speaks in this wise: Ps.' CXIX. 105. "Thy word is a lamp unto my feet, « and a light unto my path." Ps. XIX. 7, 8.-— « The law of the " Lord is perfect, converting the soul ; the testimony of the Lord "is sure, making wise the simple ; the statutes of the Lord are " right, rejoicing the heart ; the commandment of the Lord is " pure, enlightening the eyes." If the language of Scripture were dark, in \&\n would it have been given to us : but it was given for our instruction in faith and practice. Who will undertake to misunderstand St. Paul, Rom. XV. 4. " For whatsoever things were written aforetime, were " written for our learning ; that we, through patience and com- " fort ^^ the Scriptures might have hone." And St. John XX. 3' testifies that " these are written, that ye might believe that " Jesus is the Christ, the Son of God; and that believing, ye might " have life through his name." > f » ^ * A > CONCLUSION. From all that has been said, it results that there are in this world two religions : the one places the word of God over every 37 I' tiling liumap • the other puts some things above the word of God. The first was evidently taught by our Saviour ; the last by the rationalists of all creeds and denominations. The motto of the first is : " All Scripture is inspired," its every iota is authoritative ; it is the word of the Almighty and can never fail. The motto of the latter is : " The word of God must be subject to human interpretation." Instead of claiming the first place for the word of God, it is made to yield to reason, to tradition, or to some new light, by wl.ich it is to be explained. Hence rationalism and false creeds. The word of God is either corrected or completed, contradi ^ed or interdicted, irreverently read, or its perusal prohibited. The rationalism of Rome makes Scripture yield, not perhaps to the reason of living men, but to that of the Tth, 8th, 9th, 10th, 11th, 12th and 13th centuries, which is called Tradition. But when this is at fault, it is subjected to an Italian Priest, whom they dignify with the name of Pope, whose decision in matters of faith is declared infallible. Does the word of God require the worship of the Virgin Mary, or that of Angels ? Does it exact remuneration for the pardon of sin ? does it teach the wor- ship of images and saints, or confession in the ear of a Priest ? does it forbid the marriage of the clergy, or the use of meats ? does it enjoin prayer in an unknown tongue? the appointment of a sovereign PontiflF ; or the denial of the Scriptures to the people ? And when it speaks of Rome in the future, does '.t not point it out as the centre of an immense apostacy ; as a Babylon, drunken mth the blood of the Saints and the witnesses of Jesus ? D'sciples of Christ, hear him in his word ; there he will speak to you; be this the highest exercise of our reason, our greatest wisdom, the sure word of testimony, tb i lamp of our feet, the light of our path. " Sanctify us through thy truth ; thy word "is truth.' ' A X wr^.MM fe^li Note.— The translation of this pamphlet has been accomplished amid pressin? business engagements, and at so many different sittings, that it is feared the reader will find it but badly connected. The French original, thouc'h an extremely meritorious compilation, as far as the matter and scope are c°oncerned, is somewhat rough and angular in its phraseology-defects which will probably appear to have been more closely imitated than the spirit or pathos of some very beautiful passages which it contains, bhould this little work be deemed worthy of extended circulation, the translator will feel obli-ed by any small contribution for that object,-he has become respon- sible for'the cost of the edition, and any mite deposited with the Printer, (Wm. Neilson, Mountain Street,) will be thankfully received and credited m liquidation. o t « r. Lit o. Montreal, 2nd March, 1844. ■'#