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Lee diagrammes suivants illustrent la mAthode. 1 2 3 1 2 3 4 S 6 i: k Mbirf * < • 4 M ; 1 \ \ 4 1 * - ; > '< i ', j> < < 1 < ' ; \ ■ J . ^ ■ ^ < ) ^ S ; » -i ■< ) i i"^ ' ^ S. ■ -, 355 03 /|^/// y i W ^ EEROES REVIEWED r/ !SA AKB i FALLACIES EXPOSED. 1 BBIVO A PROTESTANT'S ANSWER TO E. MATURIN'S "CATHOLIC CLAIMS. " ( BY JOHN G. MARSHALL. HALIFAX, X. •. HALIFAX. N. S. WK8LKTAN CONFERENCK 8TEAU PRESB. 1859. 1 1 um w » » 1 1 > > » n n » > » imm m » » y f i m ly IP y I n , f n, , , , , , , , ^ , , ^ , , y ^ y ^ ^ { in EEROES REVIEWED AND FALLACIES EXPOSED. BEING A PROTESTANT'S ANSWER TO E. MATUEIN'S "CATHOLIC CLAIMS." BY JOHN G MARSHALL, HALIFAX, N. S. HALIFAX, N. S. I'KINTEU AT THB WESLEYAN CONFERENCE STEAM PRESS. 1859. y V '.-.. ii \ y ^n^ TABLE OF CONTENTS. In order to a ready and convenient reference to the several subjects discussed in 'this pamphlet, it has been thought well to arrange them under the following sections : — I. Remarks on the personal narrative contained in the rtrst pages of the " Catholic Claims." II. On the Rule of Religious Faith by the Roman Church, as exhibited in the " Claims." III. On the true Protestant Rule of Faith, as opposed to the Roman. IV. On the asserted Infallibility of the Roman Church, V. Doctrines, Dogmas, and Practices, of the Roman Church, which are either directly opposed to, or inconsistent with, the Sacred Scriptures and the Primitive Church, VI. On the claimed Primacy and Supi*emacy of the Pope, VII. On the true causes of the origin and progress of the Protestant Rctonnation. VIII. On private examination and judgment as to belief and reception of Divinely revealed truth, being necessarily invol ed in the individual responsibility declarcd in the Scriptures. IX. A brief answer to the assertion in the " Claims " of the holiness of the RoraaKi Church as compared with Protestants. (ji-i. \ ■ ERROES REVIEWED, &c. SECTION REMARKS ON THE "PERSONAL NARRATIVE" CONTAINED IIC THE FIRST PAGES OF THE "CATHOLIC CLAIMS." The writer of the Pamphlet entitled "Catholic Claims," has judged, rightly enough, that some explanation was due to the Parishioners of St. Paul's for his withdrawal from his late pastoral charge among them, and so abruptly going over from their communion to that of the Koman Church. In offering that explanation, however, it would have been quite sufficient to have referred, in some brief terms, to recent examinations of the respective doctrines of the two Churcheii, and his convictions as to religious duty, in regard to the change. Had he thus acted, most persons would have charitably refrained from imputing to him that blame to which, by the uncalled for and elaborate written exposure of his long-continued tendencies and predilictions for Romanism, he has now so justly made himself liable. This public and detailed exposure has manifested a defect of sincerity and candour, in an equal degree with the imprudence or dis- regard as to private reputation. One may indeed hesitate at which to be most astonished, — the long continued uncandid concealments, or the gratuitous rashness. The members of his late clerical charge, who so unsuspectingly regarded and esteemed him, have, most especially, strong reason to be astonished and annoyed by this confession of those long concealed Romish predelections and tendencies. Of coui'se Mr. Maturin, like every other man, has a right to change his religious creed, and unite with any denomination he chooses, but as he was a clergyman of a church so professedly opposed to the one to which he is now united, he should not, in common candour, have secretly entertained those long continued ten- dencies, or incipient convictions, as he has, in effect, described them, and wrn 6 all the time have rouiainod an officiating clergyman in a Protestant Church. But further, he has not been satisfied with merely giving in the first t\*enty-five pages of his rather voluminious pamphlet, a somewhat discre- ditable as well as imprudent detail, termed a " personal narrative " of his mental exercises Homeward, and his distresses continued through a long course of years ; but ho has further, in the first place, told all his late parishioners that the Church ho has joined has claims upon them to follow in his steps. IJut he has not been content to rest even here, but has in eflfoct challenged and opened discussion upon all the material points of controversy between Protestants and Romanists for the last tliree hundred years. He has, in very pointed terms, condemned the whole Protestant system, and, in effect, told all in every other religious denomination that they are in fatal and ruinous error. Now, here it may be a.sked, has Mr. Matarin the weakness and rashness to suppose that after the almost innumerable exposures that have been made, through ages past, of the unscriptural dogmas, superstitions, and absurdities of Popery, that the Bible-reading and intelligent parishioners c*' ot. Pauls' or any other well infoniicd Protestants in this land or elsewhere will, in the present enlight- ened day, through his publication or any other meaus, be induced to follow the example of his defection. Under the circumstances of the change he has made, no imputation can be, or is charged upon him, of corrupt or discreditable motives, pecuniary or otherwise. He has doubtless been sincere in intention, in coming to iho deeply erroneous conclusion he haa adopted. The plain remarks wiiich are here made are only applicable to his continued improper concealment of his tendencies and doubts from his immediate clerical superiors, and his disingenuous conduct towards the people among whom he ministered. Situated as he was, it was evidently his duty to have at some time or other candidly and freely intimated some of his doctrinal doubts an;^ difficulties to some of his elder and superior brethren in the Ministry, and thus have obtained their advice and assistance. All thi" remarks here offered, as to his conduct Oii the point, have been suggested, and are made entirely from his own "narrative," detailed in his pamphlet. Some passages of that nan-ative will now be given, to show that these remarks are neither unfounded nor unjust. In page 4 of his pamphlet, in mentioning his obtaining in the University, in 1840, the .highest Theological prize, he says, "the course of my studies on that U ' Protestant in the first vhat iliscre- ve " of his )ugh a long all his late m to follow but has in al points of ee hundred I Protestant nation that jd, has Mr. the almost past, of the r, that the r other well 3nt enlight- 3d to follow the change ' corrupt or btless been >iion he has )plicable to its from his owards the s evidently mated some nd superior advice and have been ," detailed 30 given, to 1 page 4 of I 1840, the ies on that occasion gradually prepared my mind for the more full and impartial investigation of the claims of the Catholic Church . The progress of conviction since that time has been very slow and gradual, but at the same time sure and certain." In pagf^ ^>, in mentioning the decrees and canons of the Council of Trent, and the Roman Missal, he says, " These were my constant companions : a great part of them l)oth was committci to memory." Again — " From them I derived a clear and comprehensive view of the Catholic system in all its proportions ; which seemed more beautiful when seen reflected from the light of Christian antiquity." In the same page, he says, " I could find little comfort in the Protestant worship, and I earnestly longed for a more settled faith." And, in the next page, after mentioning his attendance upon High Mass, he remarks, ' ' I feared lest, after all, my i enunciation of Protestantism might be only a delusive work of the imagination and fancy, instead of a full conviction of the mind and heart." And further on, after mentioning his study of certain lectures of Cardinal Wiseman, he says, " I can clearly remember that even at this time I had almost arrived at the general conclus'ron, whicu ought to have been quite sufficient to settle the question. It was simply this, that the whole work of the Reformation was an act of Schism; and; therefore, that it was the duty of Protestants to return to the unity of the Church from which they were separated by the events of that unhappy period." In page 11, he makes this extraordinary confession, " I feel, that during all my years of separation from the Church mi/ heart was essentially Catholic, while my mind was accidentally Protestant. ^^ In the next page, referring to a correspondence which he held with a Catholic Priest, he says, " I did not disclose to him my doubts, but appeared as the advocate of the Protestant side, though in a moderate tone of argu- ment." Now, such a tone, on that occasion, was not fair or faithful with reference to his then professed Protestant principles. The wily Priest perceived his leaning, for the writer says, " Several years afterwards I received a letter from this Clergyman, in which he stated his own convic- tion, and that of his Bishop, that I would ultimately become a Catholic." After this, in 1842, he "yielded," as he says, " to the solicitations of friends, and received ' Holy Orders ' in the Church of England as a Deacon and a Priest." He then mentions his successive settlement in several parishes in Ireland, and afterwards here in the parish of St. Paul's, and goes on to say, " During all this time my mind was never entirely free from the former difficulties."- fe 'H- ■ * i i ?1 I- 8 A little further on, he says, " I did not express my doubts to any one ;" and soon after, in referring to the Apostolic origin of points of faith and practice, remarks, " It has always appeared to mo that the Anglican Di- vines., while professing their submission to the Ancient Church, were only following an imaginary standard, and acting inconsistently with their own principles." In his 21st page, in speaking of his mind being directed to the examination of the principles of Catholic unity and Church authority in connexion with the principles of the English Reformation, he says, " It was the subject of my constant study ; my mind was completely absorbed in it, and although I sought and found a temporary relief in the active d^tie^ of the ministry, still the same questions perpetually recurred to me, and demanded from me a decided answer." In page 23, he writes, "I studied again, and with increased benefit, the work from which I had derived so much information many years before— Cardinal Wiseman's Lectures— and found them more and more instructive and conclusive." and he further mentions his obligations to certain writings of the Roman Catholic Divines— Dr. Ives, Mr. Manning, Dr. Newman, and some othera. He then goes on to say, " These works, together with the Holy Scrip- tures and the Christian Fathers, formed the principal subjects of my studies and meditations during that eventful period, and through them, under the blessing of God, I was led to the conviction that it is my duty to renounce all connexion with Frotostantism, and to transfer my allegi- ance to the Catholic Church." Now, taking all these personal particulars, in connection with many subsequent statements in his pamphlet, it is sufficiently evident that he has been chiefly influenced, and led to his recent defection, by early imbibing, and all along cherishing, these two unscriptural and delusive notions, namely, that early oral traditions ai-e Divinely given and enjoined in addition to the sacred Scriptures as being essentially requisite to form the^ rule of Christian faith and practice ; and next, that there has been divinely established, and has ever coutiued, and will be to the end of time, a- regularly organized and visible Christion Church upon er.rth, which shall ever be true and infaUihle in all its doctrines, institutions and observances. These two great and fatd errors, it would seem, have chiefly rjontributed to lead Mr. Maturin so far astray, and ha- a given rise to most, if not all, of the sophistries and fallacious arguments contained m liis iCttcr. ijotli of these errors will be exposed and refuted rather at large in subsequent parts of this pamphlet, in an orderly manner, on the III i 9 >» any one , )f faith and LngHcan Di- I, were only th their own directed to jh authority e says, " It absorbed in ve dijties of to me, and writes, "I lich I had Wiseman's onclusive." the Roman )me others, [oly Scrip- sets of my 'Ugh them, s my duty my allegi- vith many ident that 1, by early d delusive d enjoined ie to form e has been he end of )on et.rth, utions and eeni, have given rise contained 1 rather at 3r, on the testimony of Sacred Scripture, and the facts of Ecclesiastical history. As to the last of these errors, it may be sufficient here merely to remark, that no organized visible Church of that infallible and invariable character, has been Divinely promised, or has, in any age, or under any dispensation, been found in our naturally dark and corrupt world. And further, on Scriptural authority it may positively be asserted that it never will exist until the " Millennium " shall arrive, and when the " mystery of God upon earth shall be finished." During all intervening periods the tares will be found among the wheat, and, as already has so often occurred, will, at times, outnumber the grain. The sacred oracles disclose that such will be the ease, even to the end of time, when the faithful ones alone will be gathered in, and compose the triumphant Church above. The author of the " Claims" has directed his attacks chiefly against the English Establishment. That Church everywhere contains learned and able champions of her cause, and she is amply provided ;vith the means of sufficiently repelling and overcoming every such assault. In the 82nd page of his letter he has designated the Iloyal Supremacy in the English Church " a blasphemous usurpation of the rights of Christ, and of his Vicar on earth." When, it may be asked, did he make the awful discovery ? Was ' it only a few months ago, and after having been for about sixteen years a Clergyman of that Establishment ? Whatever may have been his thoughts or opinions on the point, this public revelation of them, and most especially to his late parishioners in that Establishment, was on his part neither civil nor discreet. But he has not been satisfied with merely impugning that Church, but he has gone on to arraign and condemn the whole Protestant world. As he has made this condemnation so public, every Protestant has, of course, an equal right to review his pro- duction and to expose and confute his erroneous claims and assumptions, and his sophistical arguments. No apology, indeed, can be needed for the plain and pointed style of examination which will be found in these pages. The author of the " Claims" has in effect challenged it by the whole tone of his pamphlet. He has in express terms denounced tlie whole Pro- testant Reformation as an act of " Schism." Now one of his Father's has declared, that Schism is even worse ihan Heresy. We know full well what his Church did with heretics in former ages. But wo do not think that Mr. Maturin, if he had the power, would treat us after that manner,^ i.„i — ..>.„„ .„r.n /.<^v.n1ii/lo fliof flo'^'nnl'n"' ^o the infiilliblft boliof of 4^#^ Church to which he now belongs, he must think that Protestants are on6 2 } : 10 and all on the high road to perdition, and that if we are not sent to the stake we really deserve some such punishment. We reject with horror the thought that there should ever be a retaliation of any such unchristian and sanguinary description, on any individual, but the writer of this answer, as one of the anathemized Protestant body, claims the right, and deemfc, it a Christian duty, to remark in the plainest terms on the positions advanced in the pamphlet under review ; and to expose the unscriptural doctrines, absurd dogmas, and fallacious reas£ our Lord we are fully authorized to view them with suspicion and distrust. In Matthew 15 and Mark 7, we find him re- proaching and condemning the ruling characters in the Jewish Church for rejecting the " commandments of God," and " making His Word of none effect " through their Traditions ; and for " teaching for doctrines the com- mandments of men." In the Epistle to the Colossians, and In the one to Titus also, wo are warned against thii 'traditions of men," and "the commandments of men that turn from the truth." Moreover, neither our Lord nor his apostles have informed us that their Oral Traditions or teachings were to be oralli/ convoyed down, and continue to form any part of the foundation of faith and practice. There is no passage in Scrip- ture to that effect. Considering the numerous and great imperfections of the wisest and best of men, as to perception, memory, judgment, and all other mental powers and faculties, throughout the whole history of our fallen and fallible humanity it is simply impossible that any one such tra- dition should be orally handed down and continued pure and uuimp.iired in letter and spirit, even through any one generation, much less through ail tuc fiuutuations and changes of nearly two thousand yeari. J n order to such a transmission, not only the Church, as a body, but every teaching 18 , then, are rt, as will » opinions a common infallible I could be 3 precisely ," sooft«5n , or Coun- ony of the .the differ- clude the nfallibility lese points 1 doctrine on of the very con- renuirked view them id him re- Ihurch for d of none 3 the com- ;hc one to md "the either our ations or mm. any in Scrip- ections of t, and all Y of our such tra- limp.iired i through Jn order teaching tneiiiber composing it, throughout eveiy generation, must have been speci- ally and directly inspired and tauglit as to every such oral tradition. Under the preceding dispensation, the laws and commandments given directly by God himself were, by the Divine arrangement, immediately committed to writing by Moses, and it was commanded that the people should be taught out of them, and should continually study and preserve them, and teach them diligently to their children throughout all genera- tions. Joshua, their Captain, and all others of their rulers, were specially commanded to look into that " book of the law," and " meditate therein " continually. With reference to our glorious and superior Gospel system, infinite wisdom foresaw that the truth conveyed by inspired oral teaching, if left unrecorded among uninspired and fallible men, would in- evitably become, very soon, either entu-ely lost, or be impaired and corrupted. Infinite benevolence, therefore, so provided and arranged that the whole of the truths of that system were committed to writing during the same generation in which they were taught by our Lord and his inspired Apostles. The Divine Spirit saw that it was not requisite that every single miracle, and every particular act of teaching by our Lord and the Apostles, should be specially recorded, for if that had been attempted, as the Apostle John has figuratively said, " the world itself could not, as he supposed, contain the books that should be written." What has been written, was so recorded " that we might believe that Jesus is the Christ, and that believing we may have life through his name." The Evangelist Luke, was inspired, and led to commit to writing the all-important truths contained in the book under his name, in order that not only Theophilus, but all, to the end of time, should know the " certainty " of the things therein recorded. Thi.- same also in effect is i-aid as to the Book of tlie Acts of the Apostles. The same divine and gracious intention also dic- tated the committal to writing of all the other books contained in th^ sacred volume called the New Testament. This precious book, together with the other inspired writings in our Protestant Bible, contain the whole of the truth, both as to doctrine and practice, required for our spiritual in- struction and guidance, and they alone are fully "able to make us wise unto salvation." Our Lord and his Apostles of course in their oral teach- ings advanced many truths additional to those previously recorded in the Old Testament Scriptures. These were requisite in the introduction of the new Dispensation, but all such additional truths were recorded during that generation in the writings of those of the Apostles whose names those .^■^ f 14 writings respectively bear, and as we now faitbfullj have tliem in our New Testament Scriptures. The mere oral traditions, therefore, of even such essential and infallible teachings, could not be required for the instruction and guidance of any subsequent and uninspired age. All, therefore, ad- vanced by the writer of the " Ckims," as to the traditions he refera to in 2 Thessalonians ii. 15, can go for nothing as to their mere oral transmission to any future generations ? The Apostle exhorted his Thessalonian brethren " to hold the traditions which they had been taught " whether by word or epistle. But from whence did the inspired Apostle himself obtain these traditions which he had orally made known to them, and was now record- ing for their, as well as our instniction. He did not invent them. No, but he got the truths contained in many of tlicra from the Old Testament Scriptures, and the rest, as he has elsewhere informed us, by direct re- velation from our Lord himself. The authority which the wiiter next advances in support of his tra- ditional doctrine is 1 Timothy vi. 20, where it is said, " 0, Timothy keep that which is commitied to thy trnst:' Ihere is nothing here about tra- dition, or its oral transmission. The injunction might as well be applied 1j| to the safe preservation of some document or valuable article committed to his trust. AVe may conclude from the whole of the passage that it relates either tp the gift of the Holy Spirit bestowed on Timotliy, or to the whole of thl|Gospel system in which he had been instructed. Why did not the author of the " Claims " give us the next words of the passage, " avoiding profane and vain babblings." He further cites this passage in 2 Timothy ii. 2 — " The things thou hast heard of me among many witnesses the same commit thou to faithful men, who f/uall be able to teach others also.'" Neither is there a word here about the continued oral conveyance of any tradition whatever. On the contrary, for anything contained in the text we may much rather infer that Timothy was to commit those truths to others m writing, as the Apostle was doing in tlie two Epistles directed to him. But they were to hQ faithful men to whom they were to be com- mitted ; and if such, as teacliers, had always since ken found in the Church, traditions, though not at all needed, would never have contradict- ed the Inspired Volume. The writer of the " Claims " cites also these passages in 2 Timothy i—" Hold fast the form of sound words, m?A2c/* tkou hast heard of me, and tliat good thing which was committed unto thftfi keep. Inj the Hola GJa^.^t trhirh -i'.r.s^^s^l V:-. -.s ' X" V " "o '" '^'- ^» 'C'^'T Vv CC ctCCC'C iisi CCS, vv cu, iiiut tnere la nothing here regarding mere traditions, and their being orally transmitted I 15 for the faith and guidance of the Church, through future iges. The first injunction may well in part be referred to the first Epistle addressed by the Apostle to Timothy, and the latter exhortation, doubtless, related to the whole Christian system, so sacredly committed to his trust ; and as to which he had, in part at least, been instructed by the previous Epistle. The Holy Ghost, as here declared, dwelt in both these excellent men, but from this is it to be at once inferred that their oral teachings were to be orally transmitted through all succeeding ages by other teachers in the Church, many of whom have been influenced by very difference spirits from that wise and holy one by which the Apostles and Timothy were taught, and which constantlv dwelt within them. This is the very point or essence of the doctrine or position presumptuously assumed by the writer of the " Claims," but which neither he nor all the Wiseman's, Newman's, or Manning's, nor any others in the world, ever did, or can prove, in even any plausible manner. They assert it, we know, but this is all they can do, except with those over whose faith, by silent and implicit submission they hold dominion. In 1 Corr. xv., the Apostle tells them that Christ died for our sins, according to ihe Scriptures, and that he was buried, and that he rose iif^ain according to the Scriptures ; and m 2 Corriiithians i., he informs them " we write none oth^f things unto you than what ye read or acknowledge, and I trust ye shall acknowledge, even to the end." And, as we are in- formed in Acts xxviii. the same Apostle, when at Rome, and many at his appointment came to hear him, he expounded and testified the king- dom of God, persuading them concerning Jesus, both out of the law of Moses and out of the Prophets, from morning till evening. Our Lord himself, and all his Apostles, were, in all their teachings, continually re- ferring to the sacred ancient records, but not to merely oral traditions, ex- cept at times in the way of condemning them. But if we are to be bound by the doctrine cf Rome, as to the continued transmission of Apostolic tra- ditions, we have a right to call for the production of the whole of them, as contained in each, and all of the discourses or sermons which they deli- vered from time to time, and in every place. Will this infallible Church undertake to do this V If so infallible they could as well give the whole as a part. To refer to one instance only, will they venture to give verba- tim et literatim that discourse mentioned in Acts, chapter twenty, when the Apostle " continued his speech until midnight." But probably more iU- --.u I,, I'tlllll CIIV/laLIII „1. onwi oo fri fKia faloo fiTi({ incvfidlbie dosima of the infallible and continued oral preservation and ti-ansmission of Ajpos- i^~ 16 tolic trarlltions. For a review of the infallibility claimed as to this and every other doctrine and practice of the Eoman Church, reference must be had to a subsequent Section, in which that asserted infalibility is examined rather at large. SECTION III. in m THE EVANGELICAL rROTESTANT RULE OF FAITH. We now come to examine the Rule of Faith which is held by Evangeli- cal Protestants. This, in its statement, is very short and simple indeed. It is neither more nor less than the whole of the infallible truth con- tained in the Sacred Scriptures; or if the writer of the " Claims " likes his own definition better, that " the faith of Protestants is professedly founded on the inspiration of Scripture," we will readily accept it. But !iere it may be remarked that in another place he contradicts this, his own definition, for he there says, " It is necessary to remind you that the Pro- testant religion is entirely a combination of > gatives, — it does not properly Gonmi'mhelieving, but in dis-believmg." This assertion is, certainly, as insulting as it is absurd and untrue. If we believe, as we do, certain fundamental doctrines, in common with Romanists, we do not so believe, because they are held by them, but because we find those doctrines in the inspired Oracles. And we further hold, according to a passage he has cited, that "Holy Scripture contains all things necessary to salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be re- quired of any man that it should be believed as an article of the faith, or be thought requisite or necessary to salvation." But the writer denies these assertions, and will again and again recur co his doctrines of Tradi- tions, as essentially needed in addition to Scripture. But he has not pro- duced, and cannot possibly give any Scriptural proof. As to his own mere assertions on the point, or even those of Popes and Councils, we arc not bound to take them, because we deny the infallibility of one and all of them. And, further, because it is palpably evident that many, if not all of them, are directlv contrarv. not onlv tn thp. sinrii. ]iu<- ovph \oHm- nf k-eripture J and. also, because as to many of them we know with sufficient 17 certainty, from authentic history, at what periods they wore invented and introduced into the Roman Church. An examination of some of the chief of these Traditions or doctrines of that Church will be found in subsefiuent pages, and their origin be shown. The writer asserts repeatedly, in a variety of terms, the continued oral transmission of the Traditions for which he contends, on the ground of the continued infallibility of the Church ; but how often must he be reminded that this is a doctrine which we Protestants utterly deny. It is the very point on which the whole controversy as to these Traditions turns, and he is, therefore, bound to give clear Scriptural proof for such asserted infalli- bility, before those Traditions are to be received as genuine. Now, to return to our Scriptural llulo of Faith, from the consideration of which a short degression has here been made, some portions of the Sacred Kocords nmst first be given in proof of a merely Scriptural Rule of Faith, both under the ])revious and the present dispensation. It is said in Deut. chap. XXX, " If thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes, which are written in this book of the law," — then certain blessings would be continued, but not a word is said about any traditions. Again, in the first chapter of the book of Joshua we find that the Lord said to him " This hook of the law shall nc.t depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein. In the time of the pious Joshua, that sacred book which, through idolatry, had for a long time been lost, was discovered, and again made the Divine standard of faith and practice. Also, in the time of Nehemiah and Ezra, the same hook of the law was read to the people, and they were instructed out of it, without allusion to any traditions, as ever given, ami orally and infallibly transmitted down, for their additional histruction and guidance. All the essential parts of the inspired prophe- cies and teachings of the Prophets, were by themselves committed to writing, unconnected with any mere traditions. In the 1st, 19th, and 119th? as well as in other Psalms, and in the Rook of Proverbs, sixth chapter, and other places, the law, statutes, and testimonies of the Lord are specially referred to, and reclating to our present glorious Dispensation, from the first promise, a;^; to the seed of the woman, down to the end of time. They aiC to be fjund in tlic Pentateuoh, and di^porhL'd throughout the books of Job, P«dms, and of Isaiah most especially; of Jeremiah, of 15) Daniel, Joel, Mlcah, Zyeliariali. and 3Ialaelii, and alkided to or f!)rctold in other of the Old Testament records. These tacts and particulars inti- mate or describe on or ahout vvliat period the iVIussiah, or Christ, should a}»pear, — from what tribe and family He should, in llis Imman nature, proceed — the village place of His birth — His personal meek and holy (•liarac'ter — His gracious ministrations and miracles — the new covenant He should introduce — the doctrines and prece[)ts He should teach and establish — the oppostions and persecutions He should undergo — His agonizing suf- ferings and cruel death, in making atonement for our sins, most minutely foretold ill Isaiah, chap, liii, — His resurrection and ascension to the right hand of God, His continued advocacy tliere on our behalf — the purchase of the Holy Spirit for our enliglitenment, direction, and comfort — His Headship of the Church, and over-ruling government of the world — tho- uffiees He bears to his people — the opposition to His Church — the calling of the Gentiles — the rejection of His ancient people for ages, and their return at last — the continuance of some faithful disciples, as a Church upon earth, during every age, and down to the fin . consunnnation of our world's history; with many facts and incidents of lesser importance. Yet the author of the " Claims " has remarked on this Divine and exten- sive command, — ' Search the Scriptures,' in the sunnnary manner men- tioned already, and as may further be seen in page 45 of his pamphlet. The sophistical reasonings maintained throughout that work, rendered it convenient to do so. In connnenting on the passage in Acts, chap, xvii, regarding the Berean Jews, he states — they "searched the Scriptures daily," in order to compare the prediction of tlio prophets with the state- ment of the apostle, with reference to the sufforings of Christ ; and being thus convinced of the truth of the facts of the gospel history, many of them believed the testimony of St. Paul, and endjraced all the other doctrines taught by him ; not l)ocauso they were written in the Scriptures, but because they were delivered to them on the authority of a teacher sent from God. Now here is perversion and sophistry again." Why did he not give us the text in full. Here it is, — " These were more noble than tliose in Thessalonica, in that they received the Word with all gladness of mind, and searched the Scriptures daily, whether those things were so, therefore, many of them believed." There is not a word here about the sufterings of Christ, much less of this mereli/ being the amount of the ai>ostlos' teaching on the occasion, as mentioned by th.e writer, thouglu doubtless, those sufFenngs made a i)art of that teaching. What they 20 received wns " the w«»nl," tlic wliulc word declared Ity the apostli's ; ami tliey aoarcliod the Seriiitures, to see if the word or .stateuient.s he advaiKX'd were really true ; and therefore, or because they found his word or Htate- monts agreed with those Scriptures, they believed them. They did not believe them, as the writer states, " because they were delivered to them on the authority of a teacher sent from God." They were at lirst unhe- liecing Jews, and did not at all recogjiizo Paul as such a teacher, nor did they believe his word, until tliey searched and found that it did indeed agree with the Scriptures. The erroneous constructions of the writer, as to this past^age, would seem to be intentled to assist iiis grand doctrine of traditional teaching, and its oral transmission, in place. of Scripture. Ikit it is very far indeed from answering the purpose, Now, wo ct>me to jiJiother and most important part of Scripture, in reference to which the writer luvs coimnitted similar unfairness and sophistry. That Scripture is contained in 2 Timothy, iii. lie Las not, as he should in fairness have done, given the whole of the connected passages. Tliey are these — • '' From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, lor reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works." The writer has only cited literally that part of the passages which mentions Timothy's knowing " from a child the Scriptures, which are able to make him wise unto salvation." \'c. lie seems incUned to admit, as is correct, the construction,, that the expression " all Scripture " may prospectively be applied to the whole of the New Testament Scriptures ; and then he proceeds to admit that they are prolitable and useful, but positively denies " the principle of their complete sufficiency for salvation," that they are " exclusively sufficient for all saving purposes." Now, in answer it may, in tlie first place, be positively asserted, that there is rt t a dtictrine or precept of our perfect Christianity, which is essential or at all inat'jrial to our full salvation, which is not laid down or contained iu Lliose xS'ew Testament Scriptures. In the books of the four evangelists we have all the doctrines and precepts advanced by our Lord, and sufficiently illus- trated, and explained. In the IJook of Acts wo have all needed history, as well as Divine doctrines and precepts, and in the numerous Epistles all those same doctrines and pvecerits are exhibited in a more ample and even minutely detailed niannor. Now let us look into this portion of Scripture 21 I and cited by the wiitcr, and view its conipiolicn.sivc meaning, force, ,,„.lieatlon. It state.-, as wo seo, that " all Seripturc," including the New Testament S-nptures, as alrea.^y mentioned. " is profitable," or m suffici- ent ix^ is in effect declared, both as to dcH-triue un.l instruction in nghteou.. iicss and in all the other particulars mcntlonrd, that the man of God (or niristla.i) may be perfect, and throi,;^hly furni>hed unto alKiood works. Now iftheScriptu.es be so amply suflicient in order to effect those ixjrfect end or purposes, what possible need can there bo that any traditions or any other means should be devised or employed to secure them. All such means may well be termed superfluous, and belonging to the works ot .npereroaaUou. Why should the mind of weak, imperfect man, m the arduous course of seeking salcation, be burde>.a\ or perplexcMl with the consideration or observance cf any such unnecessary woi-ksV Can he de- slre or expect anything more than being made pcrfecf, and being thoroui/hh, furnished for the full performance of all practical yood } Is there or can there be any state or condition, here or hereurter. beyond that of ^perfec- tion • or can any individual bo furnished more than " thoroughly, as the text declares. Why, there never has been, or ca,i be, a saint upon earth, or' an angel hi heaven, prepared or matured beyond the condition mention- ed in the vext, and which condition it declares the Scriptures are fully sufficient to secure. If Protestants possessed no ot!ier authority in proot of the truth and sufficiency of the llule of Faith, founded on the Scriptures alone, this text of itself affords the most valid and ample testimony on he point. Here this Section may be drawn to Jos-, as it is judged that Lnply sufficient proofs have been given to show that the sacred revelation we so fully and graciously possess form, of itself alone the most secure foundation and rule for our religious faith and practice, i ho writer s assertions, as to the necessity of an fallible guide and authority in the interpretation of Scripture, will be examined in the succeeding section. oo SECTION IV. THE INFALLIBILITY CLAIMED BY THE KOMAN CATHOLIC , lATvCIL This doctrine is repeatedly asserted, and strenuously contended for, by the writer of tlie " Claims/' It will be sufficient to give on tbie point the two following passages of his pamphlet, the first, in page 70, where he says, " Certainly the Catholic Church has always maintahied the same prin- ciple, (not to ordain contrary to God's Word,) and with this advantage, that she caimot act contrary to Scriptu-ie, because she is under the guid- ance of the same Holy Spirit, by whom ' God's Word, written, was inspir- ed.' The other passage, in page 91, is as follows — " The Church is Divine, therefore all she teaches is true, certain, and infallible. There is one Church, founded by cur blessed Lord, which has continued to the present time, and will continue to tlic end of the world. To this one Clnirch He has promised the perpetual guidance of the Holy Ghost, by whicli alone, she is secured fi-om all possibility of error.' It follows, therefore, that every doctrine taught by that Church, us an article of faith, must be received on Divine authorittj, without the necessity of submitting it first to the exercise of reason and argument. The very principle on whidi the process rests is that of implicit faith in the Word of God, not in the Church itself, as an abstract idea, but in tlic voice of God, speakino- through the Church by His Holy Spirit." These words arc perfectly ])lain, as an exposition of doctrine, but these are the great (piestionsto be solved,— Are they well founded, and true, as to any organized visible Chris- tian Church, as such, since the Apostolic age. And, next, docs the Roman Church, possess the infalHljility claimed ? On both these points the writer of tins answer takes his stand in direct opposition to the author of the •' Claims." Before directly proceeding, liowever, to a close and extended examination of the position advanced in the passages cited, it is requisite to notice and refute another position, or rather assumed conclusion, of the aut]u)r, as to the ahsohtte necessity of such a visible infallible Church upon '■avth. On this point, among several other puiisages in his, pamphlet, tlieie is the following, in page 75— " We arc fully justified, indeed, from the 23 voiy nature of faith, in the expectation of an infallible guide in religion ; and this expectation is strongly confirmed hy the express promises of Christ. In fact it cannot be denied that there n^ust be infallibility some- where, for there can be no faith in God without a Divine, and, therefore, infallible object of faith. If God had revealed to us a religion from hea- ven, it follows that he has given us an infallible judge of controversies, for we cannot, surely, be connuanded to helieve when we do not know iclad to believe." Now, as to the position advanced in that extract, regarding the necessity for such an infallible guide or judge, as to controversy and faith, it is answered, that there is no promise or declaration in Scripture for the establishment or appointment of any such infallible judge or power on earth, either as an organized visible Church, or of any other descrip- tion, to judge and decide as to articles or points of individual faith. And, furtlier, that tiiere is no such necessity for the existence of any such power on earth. The writer has as.serted it, but he has not given any Scriptural proof in support of the position ; and the Scriptures do not declare or in- timate any such necessity. Until he produces such proof on the point his mere assertion must go for nothing, and one human opinion or saying con- cerning it is as good as another. The truth is, according to the whole tenor of Scripture, that every individual to whom the message of mercy and the truths of revelation concerning it, are brought and proposed, is personally responsible for his believing or rejecting them. Our Lord lias expressly said, " He that rejecteth me, and receiveth not my word, hath one that judgeth him, the word that I have spoken, the same shall judge him in the last day." He will not be judged according to the meaning or construction which any other individual, or any earthly power whatever, may attach to those words, for his silent and implicit acceptance and be- lief, or as to any doctrines which, from any quarter whatever he may be required, so implicitly and without examination or enquiry, to believe and accept. The inspired Paul, in writing to thoss Corrinthians who had but just before been brought out of heathen darkness and idolatry, declared, " Not for that we have dominion over your faith, but are helpers of your joy." And in another place he says, " I speak as to wise men, judge ye "what I say." And, further, taught, " that faith should not stand in the wisdom of men, but only in the power of God. "Our Lord has warned one and all of us to " take heed ivhat we hear," and to "|ake hooii how we hear," anil to call " no man master up<.n earth." And in John i, we -arc enjoined not to " bcliefe every spirit, but to try the spirits, whether thoy r - 24 are of God." How are wo to tiy them, Lut by the infallible standard of the Divine Word ? Doubtless he referred to this standard alone, and ho addressed the injunction to each and all of the beloved believers. There is no human being or power, and no organized visible Church or ecclesi- astical body upon earth that any individual is required by the Sacretl Scriptures to confide in implicitly, or to receive from, in silent submission, and without examination, any doctrines or precepts which relate to his spiritual and eternal interests. In Psalms cxviii, and cxlvi, we r.re told, " It is better to trust in the Lord, than to put confidence in man," or even "in princes." In Isaiah viii, is the command, "To the law and to the testimony — if they speak not according to this Word, it is because there is no light in them ;" and in Jeremiah xvii, it is said, "Cursed be the man that trusteth in man, and maketh flesh his arm." The writer of the " Claims" has labored ingeniously enougli to show that such a right and and power of infallible teaching belong to his (Church ; but although he has attempted to give some Scriptural proof on the point he has utterly failed, as will presently be shown in examining tlie two or three texts he has cited for the purpose. He has all along been assuming that doctrine as true, without producing any plausible proof to support it. Such, in- deed, is the case, as to the most, if not all, of tlie principal positions ad- vanced in his pamphlet. This is what is generally called " begging the question " or conclusion. It may do with some, but it will not in the present day, as to religion, suffice with enlightened l^rotestants. Let us now proceed to examine, first, in a general way, tliis doctrine of infallibility residing in a visible Church as such in this our world. At and immediately after the deluge Noali was tlie only rigliteous man upon eartli, as distinctly declared, and he and his flunily composed the only vis- ible Cluirch. Did infallibility rest with them V There are melanchdly proofs to the contrary. Did it belong to the Patriarchs and their families, who alone formed a professedly true Church ? Some of these families had idols and images in tiieir tents. Was it with their descendants in Egypt, who, as a people, had lost the knowledge of the true God ; or was it with them when the Calf was made, and they all idolatrously w^orshipped it, after having witnessed the glorious and terri])le manifestations of the Su- jireme Jehovah 't Was it with the same Divinely chosen people in the time of the zealous and faithful EUjah, when priests and people had be- (iome so impious and corrupt that the propliet judged he was the only time worshipper left 1 Did such infallibility dwell with a visible Clunxli 25 not in the among the same people in the time of the idalatrous 3Ianassah, or in the time of Isaiah, Jeremiah, Ezekiel, and the remaining Old Testament prophets, whose inspired writings we possess? These infallible records throughout declare the reverse. Lastly, and most sorrowfully, we know that such infailibility was not in the Jewish Church, and Ecclesiastical Sanhadrim, who perpetrated the most atrocious crime which was ever committed upon earth. In view of all these idolatries, and their continu- ed wickedness, the zealous and faithful Stephen might well reproach them, and say, as he did to the Priests and the Council, "Which of the pro- phets have not your father persecuted ; and they have slain them, which shewed before of the coming of the Just One, of whom ye have now been the betrayers and murderers ; who have received the law by the disposition of angels, and have not kept it." In none of the ages, and under none of the dispensations which have just been referred to, was infallibility found in any visible Church. We are now brought to examine and remark, as to the infallibility of any such Church under our present Christian dispensation. So far, indeed, from any such continued infallibility, in any visibleChurch on earth being promised in Scripture, we are there informed, in various places, that defections, errors, and heresies, should very early and very frequently occur, and at times almost universally prevail in that visibleChurch. In Acts XX, the Apostle Paul, in his affecting address to the Elders of the Church of Ephesus, warns them, in these emphatic terms, " For.Iiknow that after my departure shall grievous wolves enter in among you, not sparing the flock. Also, of your own selves shall men arise speaking perverse things, to draw away disciples after them." In 2 Peter, ii, is the following inspired prediction, "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them : and many shall fol'ow their pernicious ways ; and, through covetousness, shall they, with feigned words, make merchandize of you." In the Epistle of Jude we are told " There are certain men crept in un- awares, who were before of old ordained to this condemnation— ungodly men," &c. In 1 Timothy, iv, arc these very remarkable and expressive passages, " Now the Spirit speaketh expressly, that in the latter times some shall depart from the ftiitli, giving heed to seducing spirits and doc- trines of devils, forbidding to many, and cominaudlng to abstain from meats." And, again, in 2 Thessalonians, ii, is this very pointed and re- i! r1 ^!i 26 markaWe prediction or prophesy, "That day shall not come except there come a falling away first, and that man of sin be revealed — the son of per- dition, who opposeth and exalteth himself above all that is called God, or t'lat is worshipped, so that he, as God, sittcth in the temple of God, show- .g himself that he is God." And in a following verse, " For the mys- tery of inirpiity doth already work, only he who now letteth, will let (or hinder) until he be taken out of the way, and then shall that wicked be revealed," &c., and in a subsequent verse it is said, "Whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all decievablenoss of unrighteousness in them that perish." All these passages are introduced here merely to prove the position taken — of very early and, after a time, very general errors, apostacies, and corrup- tions, in the visible Christian Church. Where, and how, some of them literally apply will be noticed in a subsequent part af this Section, and will also be more fully exhibited iu a subsequent Section. Some of these predicted defections, and apostacies, took place very early, and, to a very great extent, in the Asiatic Churches of Porgamos, Thyatira, Sardis, and Laodicea,— a majority of the seven. This was about, or very shortly after, the time the Church commenced at Eonr'?, and hundreds of years before any submission or subjection to a Roman Church, or of its supremacy or sole infallibility was claimed, or even im- agined. Some of those Churches, if not all, had been planted previous to the one at Rome. As the writer of the " Claims" says there must be infallibility somewhere, it may be asked, was it in any or all of these earliest but apostatising Churches ; or was it in the mother of all the Churches— tlie one at Jerusalem ? If at all existing, it must at that time have been in some of them. Yet, they have all long since vanished away, and there is no record, or even " tradition " of their having transferred that infallibility to Rome. From the description given by our Lord him- self of those four Asiatic Churches, it is plain enough, that there was no such infallibility in any of them. Of Sardis, it is said " tliou hast a name, — thou livest and art dead." And of Laodicea he declares, "Thou knowest not that tliou art wretched, and miserable, and poor, and blind, and naked." What a description of an infellible Church— poor, and blind, and naked, and they did not know it ! Of course they did not know it; for that is the blinded condition of every Church, as such, which is In a state of general corrupt" Dn and apostacy. ati wi ui xcept there son of per- ed God, or God, show- :• the mys- will lot (or b wicked be e coming is ig wonders, ■ish." All 1 taken — of md corrup- le of them Section, and place veyy Pergamos, This was at Ronro, ) a Roman or even im- previous to re must be all of these r of all the at that time lished away, transferred r Lord hira- liero was no last a name, ires, " Thou , and blind, r, and blind, not know it ; liich is in a 27 Before exhibiting some of the numerous facts and proofs fi-om authen- tic history to refute the asserted infallibility, and its constant existence in the Roman Church, it seems to be most orderly and proper to comment awhile on the two texts of Scripture produced by the author of the " Clauns " in support of the infallibility he asserts, and which have ever been reiied on by writers in that Church, as ^he chief corner stones of that favorite and imposing doctrine. The first is the " memorable promise, as the author calls it, in Matthew xvi. 18,-" Thou art Peter, and upon this Rock I will build my Church ; and the gates of hell shall not prevail •lo-ainst it " In citing this passage, the writer intimates that he waives cnterino- further upon the doctrine of the Primacy of Peter, or the suprc macy of the Pope, as involved in this passage ; and only applies it, as "the crreat Charter of the QXimdx' ^ perpetuity and infallibility, granted by her° divine founder to all future generations." As to the perpetuity, all well informed Protestants perfectly agree with the writer that Christ has ever had, and will continue to have a Church upon earth ; that the cvates of hell .hall not prevail against it, but it will continue to the end o dme. This perpetuity we know, is Divinely promised, in both ihe Old and the New Testament Scriptures. But as to the Church s infallibility, there is not a word or intimation about it in the text, let alone the Roman Church, or any other visible Church, possessing it. It seems, indeed, surprising that a scholar, having any knowledge of logic, should have been led hito the exhibition of such fallacious reasoning, and of such an unfounded conclusion as that of infallibility being promised or involved in the text. Although the Primacy and supremacy referred to are not enlarged upon in the "Claims," those grand doctrines in the Roman system will be rather fully examined in a subsequent Section of this Essay. It was prudent enough, in the author of the ' ' Claims to refrain from specially entering upon them, but, of course, he believer ti^- boA His next Scriptural passage in support of the asserted infalhbihty of the Church, and as belonging to that of Rome, is in^ Matthew xxvui, .0,- " Lo I am with you alway, even to the end of the world. As m some other instances, the complaint may here be made that he has not given the whole of the connected passages. They are these,-" Go ye,^ U.erefore and teach all nations, baptizing them in the name o the 1 ather and of the Son, and of the Holy Ghost; teaching them to observe all thuigs T 1 ---i-i vpv ind lo I am with vou alway, even whatsoever I have conuiiandcd 301., an, t j..- .- /. , 1 unto the end of the the world." Of course, these words were not intend- %^Sl 2S I' I If ! I; I rs- It'" ed to apply to the disciples only, whom our Lord was then addressing, for they were soon to depart from life. They apply, doubtless, to all his faithful followers, in every age and country, who should continue to teach others. And what were they to teach? Not the '^ traditions of fallible men. They were to teach all things whatsoever he had command ed them ; and nothing contrary to tho, ; things. And so the gl-acious Lord has ever been, and will be, with all his ministers and other followers who shall continue to teach the truths lie had commanded, and has in the whole of His Sacred Word directed to be taught. He has been, and ever will be, with all such faithful disciples, to enlighten, to guide, to support and comfort them, while so engaged in His glorious service. But how can these passages be wrested and applied to support the doctrine of infal- libility in any visibb Church here below, or to show that they apply to the Roman Church exclusively, or lo any other organized and visible Church whatever? Tlie writer of the " Claims " next goes on to ask, " How is the Churcli to be thus continually preserved from all error?" and then answers — " By the infallible guidance of God the Holy Ghost, according to the promises of Christ — (John xiv, 1(5, 26 ; xvi, 13) — ' I will pray the Father, and He shall give you another Comforter, that he may abide with you forever, even the Spirit of Truth — He shall teach you all things — He shall guide you unto all truth," &c. As in other instances, only parts of the texts are here given. On looking into them, and into the connected passages, it is evident our Lord was then applying these promises merely to the disciples He was then addressing, for he goes on to say, "I will not leave you comfortless, I will come to you;" doubtless referring to his appearing among them after his resurrection. And again, " These things have I spoken unto you, being yet present with you." And, further, " Ye have heard how I said unto you, I go away and come again unto you;" and, again, " Now I have told you before it come to pass, that whtn it is come to pass ye might believe. Hereafter I will not talk much with you, for the Prince of this world cometh, and hath nothing in me." But how do these sayings and promises relate, or iiow can they be applied, to an organized visible Church of Rome, or any other such Church, and so as to confer upon it such an infallibility as is claimed, and which shall constantly remain, hovever unscriptural and corrupt the character of such Church may become. They do not apply to any Church at all, in a col- lective capacity. The Saviour, in the same discourse, proceeds to make similar promises of the Comforter to every individual disciple who shall 28 prove obedient, for he says, " He that hath my commandments and keepeth them, he it is that loveth me," and " I will love him, and will manifest myself to him." And, again, " If a man love me, he will keep my Words, and my Father will love him, and we will come unto him and make our abode with him." All the passages cited in aid of the infallibility claimed have, as is seen, altogether failed to give it even any plausible countenance or support. The Scriptural truth, as already has been inti- mated, is, that the real Church of Christ is composed of all true and obe- dient believers. Although these may be connected in visible fellowship, under various human denominations, yet they all agree in holding Him as the Head, in all His Divine and gracious offices; they hold all the essential and saving truths of His holy religion, obediently observe His precepts, and cnjov the light and comfort of His Spirit. For "if any man have not the Spirit of Christ he is none of his." The express pas- sages of Scripture to show that such characters alone compose His true spiritual Church or kingdom upon earth are too numerous to be here inserted ; and for every true enlightened Christian they need not be cited. \s to the claim of infallible teaching by any Church these few Scriptural passages, among many others which might be given, are alone sufficientto refute^it— James, i, " If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not, and it shall be given him.^^ Ephesians, vi, " Take the sword of the Spirit, which is the Word of God. And, lastly, 1 John, ii, " But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you." This last passacre of course does not meai: that Christians are not at any time, or undei^any circamstances, to receive aid from others in the way of religious instruction, but it is quite sufficient to show that they are not required to receive with implicit faith, or as infallible truth, the doctrines or saymgsof any man or Church upon earth claiming to teach infallibly. A variety of facts and incidents found in Ecclesiastical history may now be brou-ht forward to disprove this presumptuous claim of infallibility on the part of the Roman Church. In the fourth Christian Century the great Arian heresy arose, and after a time became all but universal, and con- tinued so for a very long period, through all the Churches. So universal was it. Indeed, for some time, that the great Athanasius alone seemed to be left to oppose it openly. The proverb then arose and appeared to be . -, . ., , IT • . 4 ii, -„-,,.:,.., ^p/1 Atlinnnsins nryainst all verihed — " Ail the world against Auianaciu.:, an-. - c the world." Milner, in the second volume of his authentic Church- Uis- M 80 tory writes, "In the same year, 357. Llberlus of Eoine, after two years exile, was not only prevailed on to receive an Arian creed, but even to reject Atlianasius." And further on, says, " Liberius, by these unwor- thy means recovered his Bishopric, The See of Home at that time, had secular charms, sufficient to seduce a worldly mind. Whether Liberius repented of his hypocrisy or not we have no evidence." Where at this time was the constant infallibility of the lloman Church. Its Bishop, or Pope, as probaldy the writer of the "Claims" will call him, most solemnly professed himself an Arian heretic. The infallibility seems to have entirely vanished for a season. The lloman Church itself will be among the first most strongly to denounce the heresy. A few years pre- vious to this awful defection a Council of Bishops at Antioeh deposed Athanasius, and ordained an Arian Bishop in his stead. About the same time an Arian Council, influenced by the Emperor Constantius, deposed an orthodox Bishop of Constantinople, the metropolis, and appointed an Arian in his place. It is true another Council in Egypt protested against these proceedings, but the Metropolitan See continued for about forty years under Arian government. During this period Councils of Bishops condemned each other, and divisions arose, and extensively pre- vailed, in the Churches regra'ding an essential part of Trinitarian truth. In the eighth century the introduction of images and pictures into the church, and their worship commenced. Milner, in his Church History, vol. iii, p. 152, thus writes concerning the subject. " Origin, in his treatise against Celsus, observes that it is not possible that any one, by worshipping images, should attain the knowledge of God." Athanasius and Lactantius strongly inculcate the same truth. Towards the end of the fourth century some approaeU towards this evil appeared in tbe Church. Epiphanius, bishop of Cyprus, observes that he found a linen cloth hanging on the Church door, painted, and having on it the image of Christ, or of some saint. "Observing this," says he, "so contrary to the authority of the Scriptures, I tore the cloth." The famous Jerome published .. "^latin an Epistle of Epiphanius concerning this suliject, and added his own testimony on tlie point. So evident is it that at that time images were absolutely prohibited in the Church of Christ. Augustine also gave his opinion against images, and said, — " They are of more force to pervert the soul than to instruct it ; and when images are ever placed • in the temples, and had in honour, error creepeth in." All those renown- .ed fathers just named are claimed by the Konmu Church, were integral n ami m.,'* important mcn.bers of her system, and her infallMo teachers of to tofiiblo aoctrines, but aecuraing to her doctrine and pr.ct.ee on ihs 5„r tor centuries past, they must have been heret.cs. On that suppo- Ttl she should Imve treated tl>em »8 aueh ; but she d.d not do .t, but h ds'thll honour to this day. Where was the nfall.b.hty on Ore !° n at Is period. It is true the second Council of Nice, m the e.ghth LTtlry tablished this Idolatry, but the British Churches execrated th,.s . tZ of Nice, ,nd some even of the Itaban "oP^;*: f .jr the ™wu," evil. In the same eighth century a Councd of tlnce hundred tdCy-cight bishops was held, to decide the controversy conccrumg itand 'they declare, "Jesus Christ hath Mive«d us from .doht^, andl h t.,u.ht us to adore Him in spirit and in truth, but the devd, no lie to^endure the beauty of the Church, hath insens, ly teough •° i,l„l->trv under the appearance of Christianity, persuadmg men to wthi te^cre" , and tlL for God a wor^ to which they give the Zf^of Jesns ChriJt." In a subsequent year of the same century a Col of hree hunlred bishops at Frankfort upon Maine eondcnned 'hire ulifoTNice, and the wlship of images,-an ItaUan B.^l„p was one of this Frankfort Council. In the suceeedmg century a Councd at P rif ag ed with that Council o: Frankfort in the reieetion of the decrees fXlld Council of Nice, and in the prohibition « -S--^'P^ mw accordin"-tothe claims of supremacy and un.versal.ty by tholloman C IHuhL Councils of bishops belonged to her »-! ^-da =nge nortion of her infallible teachers. But it may well be asked where rr all these opposing Councils, and eon«ctingd«ree.«^^^ bility and unifoi-mity insisted on really remam .' \\ ""'^J [ was not amoncr any of them ; but we further say that the t, ul/i on tins r ge slject" was with the Frankfort and the two oth» cone e.n,^^^ Councils and with the renowned Koman fathers, whose sm da> l;-'— ^ Lr rea^y been given. These historical actsha-e beenhero mtroduced '::i assist in°e.posing the asserted absurd »"i^ — ^-^j';™ of int'llibility, and uniform teaching in the Roman Church Mor wd . , • • .!,„ fnllnmnw Section on the doctrme ot image be appropriately given m the following ceeuon and pLure worship. In further opposition to this claim o tns mall bilit] of the Church, the historian Milner may again be ^^-T^J^'l' in Le -lid of his third volume, " The ceubaey of the fSJ^^ .t,.„„J?v nn.„.e,l. Even the dotrine of transubstantiation itself, the favor- ite ehtll of Pascasius Iladbcrt, was still denied by many, and eouia not. as Ij 32 m yet, gain a firm and legal establishment in Europe ; " and in page TO, in the fourth volume of the same hitcorian, he says, " About the year 1'2G5 a National Synod was held at London, under Othobon the Tope's legate This Synod, in which Welsh, Scotch, and Irish clergymen were present, as well as English, was looked on as of great authority, and as a rule of Ecclesiastical discipline to the Church. One of its canons provides against commutations for offences, and forbids the archdeacon ever to receive money on such accounts, for "such practices^' says the Synod, "amount in effect to the grant of a licence to sin." This is another proof against the doctrine of continued lloman infallibillity. Let it be remembered that the Synod was held " under the Pope's legate." Now wo come to some great and undisputed facts in the history of the lloman Church ; and if there were no others they would alone be perfectly suflBci- ent to destroy altogether this asserted claim of infallibility. The whole of Christendom had been distracted nearly forty years by a schism in the Popedom. The famous and sanguinary Council at Constance met in 14:14 to settle this contention, and to consult and determine on other Ecclesiastical subjects. At this time, three pretenders to the chair of St. Peter, namely, John XXIII, Benedict XIII, and Gregory XII, severally laid claim to infaUibiUty . The Council deposed the whole of them, and chose as Pope, ]\rnrtin V. Here the solemn and important question arises, where did the infallibility repose during those forty years of controversy ? Tliere could, of course, be but one Pope, and which of them was the man, or rather, the infallible Vicar. The Council determined that it was not with either of them. Now, with the Pope alone, according to the Eoman doctrine then and now, the infallibility resided. Of the three pretenders, one of them had as good a right to it as cither of the others ; but the Council decreed, in effect, that neither of them possessed it. "What then had become of it during all these years ? Had it vainished into thin air, or been annihilated, or had it gone for that season mto limbo or purgatory, to undergo repair, or attain perfection. There was here a kind of interregnum, as political historians would call it, and of a very anomalous description. Certain it is, the infallihiUty was nowhere to be found. It was somewhere, of course, but where, nobody could tell. Protestants beg to decline believing or ti-usting such a vagabond phantom, which might suddenly vanish away, just when they needed it most. That same Council of Constance passed a decree to forbid the laity the recep- tioa of the communion in both kinds, though at the same time they owned 33 that in the Pnmitive Church this Sacrament in both Mads was received by the hclievcrs. Hero we see the Eouiau Church itself dinproving its own daiin of uniform and infallible doctrine and teaching. What has the author of the " Claims" to say to this fiict-to say notlnng of the others which have been given ? Will he continue to assert, as he does xn iricro 41 of his pan.phlet, " that the Church of Rome in the Mncteenth Century is essentially the same in doctrine with the Church of Rome in the first Century, in the very days of the Apostles and thus she can establish her claim to Apostolic Succession of Doctrine, as well as Apos- tolic Succession of Bishops." The author of the " Clanns " has probably had some doubts or misgivings as to his Protestant readers receu.ng these doctrines of infallibility and uniformity after all the evidence that history has afforded of contradictory decisions and opinions of Fathers, Councds, and Popc« Therefore, to obviate this difficulty, he seems himself to have invented a doctrine oi definitions, and, accordingly, in page 17 of his pam- phlet after mentioning the confusion between the first introduction of any doctrine, and the date of its formal definition by the Church, be coes on to say, " No doctrhie was ever publicly defined by the Church until it had been first publicly denied by heretics." On the other hand Protestants say, and say truly, that no false doctrines or unscriptural and superstitious observances were admitted into the Church, generally, or de- ^ filled if the author likes the tenn better, until the Church had become so tonerally corrupt as to receive the heresy or the adulterations and subver- tlons of Scriptural truth which are now to be found wlthm the Roman System The author has found this doctrine of definitions very conve- nient, and rather affects to triumph in employing it; but applymg the numerous fticts and authorities already afforded, and others which will b') .Iven in subsenuent pages, of contrary decisions and opinions, constantly occurring they will at once explode and destroy his foundation doctrines of infallibility and uniformity, like a match applied to gunpowder. To conclude on this point, after all advanced already, it would be a waste of time and labor to write anything more against this mere fiction of vnfalli- hlUty of doctrinal teaching. It, further, may be as positively asserted and shown that neither was there in the lloman Church any uniform ' or enduring Infallibility as to the Christian principle, and moml con- duct of the Ecclesiastical Dignitaries and other teachers in that Church Tiie condemnatory proofs on this point, as recorded throughout both Church and secular history, are so numerous and convincing, and so geu- 5 84 erally IcnoTvn. tlwit few authorities roganling that very general defection need here he given. It prevaiU'd throughout many ages, and in nio^t, if not all eountrien. In or ahout the year 900, during a Council at llheuns its President, Arnulph, Ui.shop of Orleans, in one of his discourses used the following words, " O, deplorahle Rome, who in the days of our fore- futhors pro.lucedst so many hurning and shining lights, thou hast brought forth in our time only dismal darkness, worthy of the detestation of pos- terity The Gospel tells of a barren fig tree, and of the Divine patience exercised towards it. Let us bear with our Primates as long as we can, and in the mean time seek for spiritual food where it is to be found ; cer- tainly there arc some in this holy assembly who can testify that m ]3el- gium and Germany, both which are near to us, there may be found real pastors and eminent men in religion. Far better would it be, if the ani- mosities of kin^s did not prevent, that wo should seek in those parts for tue iud^rments of Bishops than in that Venal City, which weighs all de- crees by the quantity of moneys In 1414, " Ecclesiastical corruption, ^^ as one author has said, " had increased to an intolerable magnitude. Durino- the sittings of the Council of Constance, one of the preachers invei.'hed in general, with great vehemcDce, against the vices of the Clergy , and other sermons to the same purpose were preached, in which the wickedness of the Clergy was so keenly reproved that we connot but conclude that their manners must at that time have been licentious beyond measuro Soon after a Doctor preached a sermon from these words, -They were all filled with the Holy Ghost." " Instead of the seven gift. " says the preacher, "which God granted the Apostles. I fear that the devil keeps his Pentecost in the hearts of most of the Clergy ; and that he has inspired them with the seven contrary vices." And, in a sermon by Bernard, a French Abbot, before the same Council, he told them that, with very few exceptions, they were an assembly of Pharisees, who, under the mask of professions, and other external acts of devotion, made a farce of religion and the Clmroh. " I am sorry," he precccds to say. " that in our days the Catholic faith is reduced to notlnm/, and the love of God and our neiMibors is quite extinct. Among the laity falsehood bears the chief swa^y, and avarice predominates among the Clergy. Among the Prelates there is nothing but malice and iniquity, etc. At the Pope's Court there is no sanctity ; law-suits and quarrels being the felicity of that court, and imposture its delight." Here is a frightful picture indeed. Is this a gart of the claimed InfaUibilify? The author of the " Claims" admits 85 that ' there the Clmrcli of Roine, for a jrc was much nce' In Luke xvi. Abraham is represented as in Paradise, the abode of good men m the other world. St. Austin, in expounding this, says. "The bosom of Abraham is the rest of the blessed poor, whose is the kmgdom of heaven ; into which, after this Ufc, they are received." In Luke, xvi, we see clearly that the state where Abraham was, was a state of comfort as well as of rest. Our Saviour said to the thief on the cross, " To-day shalt thou be with me in Paradise." (Luke, xxiii.) All acknowledge Paradise to be the seat of the blessed. Now, if any purgation is requu-ed for any sm- ners here, surely here is one who specially needed it, fur he did not repen and believe till the last moment of his life. He, beyond all others, should have gone to purgatory, rather than immediately to Paradise. W e read in Luke, xvi, that Lazarus was carried directly "by the arigels mto Abraham'sbosom." Now. if Lazarus was required to undergo some pur- .gation and punishment, and was carried Irst to |«ir,gatary for that pur- pose, then, as he was " carried to Abraham's bosom," Abraham bmself who had been dead about 1800 years, must have been there, and it all such persons, as the Roman Church says, are first to go there, as already mentioned, and, like Lazarus, they are to be carried into Abraham s bosom, then it follows, tnat the good old Patriarch himself, the " Father of the faithful," must continue in purgatory till the end of time, whew the last of our race requiring such punishment and purification shall have passed into the other world. If such were the condition of good old Abraham, of course no believers would desire to change circumstances with him ; his would, indeed, be the worst among them all. Gregory ^azianzen, one of the Fathers, claimed of course by Rome, has said, treat- in.^ of hell, " After the night of this life there is no purgation ; and it is beUer to be corrected and purged now, than to be sent to the torment there where the time of punishment is, and not of purging. bo bt. Cyprian, another Father : " The end of this life being completed, we are divided into the habitations of eyer^s^m^r— cither death or immortality.' So St Jerome : " What shall be to all in the day of Judgment, this is ac- comnllshed to every one at the day of death." -Where were infamhilUy and umformity when these testimonies were given by those renowned Fathers. XIL Apocrnphal Books. The Roman Church has added to the Canonical books of the Old Tea- Aptuent the following :— Tobit, containing the absurd and improbable story 47 of him and his dog ; Judith, Wisdom, Ecclesiasticus, Barnch, Esdras and the two books of Maccabees, and a new part of Esther and Daniel, all which, with all their parts, a^ the Council of Trent has said, " Whoso- ever rejects as not Canonical, is accursed." These Apocryphal books were written after the prophecy and inspiration under the Old Testament dispensation ceased, and therefore they were not received by the Jewish Cliurch,^ nor were they received by the Christian Church, as is seen by the 00th Canon of the Council of Laodrcea, where there is a catalogue of the Canonical books, but not containing any of these. Even St. Jerome, one of their Fathers, has written — " As, therefore, the Church doth read Tobias, Judith, and the k-oks of the Maccabees, but doth not receive them into the Canonical Scriptures, sj it doth read the two volumes of Wisdom and Ecclesiasticus for the edification of the people, not to estab- lish the authority of ecclesiastical principle." In page 40 of the '* Claims," the author says — " The burden lies upon Protestants to dis- prove the truth of those doctrines which have been firmly believed by the whole Christian Church for fifteen hundred years before Protestantism had any existence in the world. We are continually asked to demonstrate the infallibility of the Church — the supremacy of the Pope — the doctrine of transubstantiation, &c., as if they were open questions, now for the first time to be settled by an appeal to the Protestant tribunal of private judgment. Now, it is sufiicient for us to reply that the Church is already in actual possession of these doctrines for eighteen hundred years." Again, in page 42 he writes — "We may fairly defy any Pro- testant to prove that there ever was a period, since the beginning of Christianity, in which any one doctrine of the Roman Church was not held by the whole Church of Christ on earth." Here are bold and sweeping assertions indeed, but they carry no more weight than the mere reckless and unfounded dictums of the writer, similar to many others he has produced in his pamphlet. The numerous and most pointed facts and proofs which have been given in the present Section, and the two preceding ones, in direct opposition to those assertions, and in their full refutation are more than sufficient to show their presumptuous character. To refer to only two of these facts, it may be asked, did that asserted- invariable uniformity exist when Libertus, bishop or pope of Rome itself,, in the fourth century openly professed and held an Arian Creed ? Or did it exist when the Council of Constance decreed the denial of the cup to the laity? at the same time saying that " in the primitive Chur.ch this; 48 Sacrament in both kind, was received })y the beHevcrs." Both these facts have already been Bhown. With the aboun ling facts of history before us it is indeed a trial of patience to find such groundless and .ven daring assertions made. It seems extraordinary that such a person as the author of the " Claims," a scholar, and one whom all would at first presume was thoroughly versed in Ecclesiastical history, should have had tlio hardihood so publicly to advance them. Either he wilfully made them knowing their incorrectness, to. use no harsher term, or else he is not so well read in that history as would at first be thought. Which alternative is correct need not be hero determined. In either case, the author has been extremely to blame in making those unfounded assertions. In here bringing this Section to a close, it may briefly be said that viewing all the unscrTptural doctrines and vain and superstitious observances which have been shown in this Section and the two preceding. Protestants can- not but decline accepting the invitations conveyed in the " Chums," to unite with the author's Church. They must candidly confess that they must obtain, not more light, but more darkness before they can be brought to enter into any such fellowship. SECTION VI, THE ASSERTED PRIMACY AND SUPREMACY OF THE POPE. The author of the " Claims " has not entered fully into these doctrines or assumptions of his Church, but, as though fearing to do so. he has seemed rather to take them as infallibly certain. In page 87 of his pamphlet he writes. " So says St. Cyprian, ' There is one God, and one Christ, and one Church, and one See, founded by the voice of the Lord upon Peter.' " Now, there is here an interpolation, or corruption of the original passage, committed by somebody, but it is not imputed to Mr. Maturin. It is pro- bable it was done by some Ilomanist writer in some century past, to support these cardinal doctrines under review, and Mr. IMaturin has been misled by it. The whole of the letter of St. Cyprian, from which the above say- iflg purports to be taken is now before the writer of this answer. It was 49 " to a letter pent by Cyprian, when in l)anis1iniont, an'l in concealment from persecution, to the people of his Church at Carthago. His "saying" as it stan-^s in the letter is this, " Tliere is one God, one Christ, one Church." There is not a word of Peter, or a rock, in any jiarf of the letter. Wo know that the Roman Church claims to have been founded by the Apostle I'etcr, and asserts her continued and unbroken succession from him, and the Church which they say he established at Rome, and of which they eontend that ho was the first Rishop, or Pope. Tnese are the assertions which Romanists most confidently advance ; but they have never been able to prove, and cannot possibly prove, the truth of any one of them. There is no record, or historical fact or other evidence, even to show that Peter over was at Rome. Of course, if he never was there he did not found a Church there, and become Risliop of it. Without any proof • .'i this point, Protestants have the same liberty concerning it as Rorn.i'i :•, and may say tliat ho never was in Rome, or did any of those tilings which the others assert. One asserticn in short is just as good as anotlier. As the Romanists, however, are so confident on these points, and found such high claims upon them, they are in all reason, and according- to the rule in all other cases, bound to verify their affirmative position. It is well known they i'('AW'\ t''ese claims of primacy and supremacy for their Church, as derive^ • • ... 'eter, from these memorable words of our Lord himself in Matt., XV i, " Thou art Peter, and upon this rock T will build my Church, and the gates of hell shall not prevail against it." How often have Ro- manists been told, and how often must they yet be reminded, that the words " upon this rock " were not applied to P»ter himself, but to the faithful confession he had just before made, that our Lord was indeed the Christ the Son of God. They cannot, with any kind of grammatical correctness, be a])plied personally to Peter, kit they do plainly, and with that correct- ness, apply to that confession of Peter's. It is truly through that faith in our Lord, as the Christ, that every individual is justified and accepted, and on which the whole Church is founded, and will ever durably remain. Our Saviour, who knew perfectly everything relating to the construction and meaning of language, if he had meant Peter as the rock, would not have em- ployed any such ungrammatical or inacurate terms, but would have said, thou art Peter, and upon thee, or upon thee as a rock, I will build my Church. A reference to the word in the original translated " rock " shows that it is different, as being solid and immoveable, from the word in the original, "a stone," which we know is imvealh. But independent of this dif- II rl. \.IS& 50 ferencc, there are numerous passages in Scripture which arc quite sufficient to show the true meaning of the words, as ah-eady mentioned. As to the primacy of Pefm-, or his Apostohc superiorhy over his Brethren, there is not a word in Scripture to show or intimate anything of the kind. Peter himself never advanced or insinuated any such claim, and our Lord told his Disciples that none of them were to be called EabM, and that they were all Brethren, and when James and John desired of him a preference over the others of the Twelve, He promptly put down the application by teUing them, " Whosoever will bo the chicfest shall be servant of all." Neith°er did Peter ever claim or insinuate, either in his Epistles or in any of his words or conduct, that the saying in review meant that he was the rock. On the contrary, in Acts, iv, and in his 1 Epistle, ii, he refers to our Lord as being the " chief corner stone " mentioned in Psalms, cxvui, and as a " living stone " and " rock of offence," and calls those he was addressing " livhig stones." All believers, including Apostles, are called stones in'the temple— the true spiritual Church. As to any superior dig- nity or supremacy among the Apostles, as the Roman Church claims it, there was nothing of the kind. Paul, " born out of due time," as he says, declared that he was " not a whit behind the very chicfest Apostles," and he justly reprimanded even Peter for a fault. Neither was there among the eai:y Churches any supremacy ; they all continued, even i' a few centu- ries, in the same comparatively infant state. Many of thv ai were planted before the one at Home. That at Antioch, for a long time, was ftn- before it in numbers and influence. So it was also at Ephesus, Corinth, and some other places. The first, as all know, was at Jerusalem, which, humanly speaking, must be admitted to have been the mother of them all. The first Council, as the Scripture records, was held there, in which, though Peter was present, he did not preside, but James, who gave the sentence, which was concurred in by the rest of the Council. In short, on those points of primacy and supremacy the plain truth is, as history shows, that Ptome, being the old and great metropolis of the empire, as the Church there, or rather the connected Churches around, enlarged, the Bishops, at the head of these contiguous and diocesan Churches as they may be called, became more and more important and influential persons. Some of them, being devoid of spirituality, and forgetting the obligations and duties of their sacred oflice, became ardently ambitious both of spiritual and secular dominion, and, through the pride of our common nature, in all situations and departments, and like all otlier irreligious men, they con- 51 tinually strove to enlarge and confirm tliat dominion in both ecclesiastical and secular affairs. The author of the " Claims " in page 56 mentions a "Pope Gelasius." There was no such character. There was a Bishop of that name in the Fifth Century. The foundation of the Popedom, as such, with secular and princely power, was reserved for that renowned and unprincipled character, Gregory II., in the Eighth Century. He may properly be called the first Pope. His successor, Gregory III,, and Zachary followed him in the same ambitious designs and intriguing and unprincipled conduct for increasing especially the worldly possessions and power of the Popedom. Stephen, their successor, if possible still worse than they, by intrigue, iraud, and rebellion, against his lawful sovereign, the Emperor Constantius VI., and through the assistance of Pepin, King of France, received greater additions to those possessions by obtaining the E.xarchate of Ravenna. By these and similar characters and means, the Popedom iu the course of time became enlarged and consolidated as a powerful secular authority ; and being an Ecclesiastical power also, temporal possessions, as has always been the case, largely contributed to increase that power, and its general influence. Unprincipled, ambitious and active men, in all situations and departments of life, must and will, if not divinely restrained, gain influ- ence, and even more or less absolute dominion over theii ' How men. It ever has been the case, both in political an 1 PJcclesiastical life, and doubt- less will continue until a different state of things shall be divinely established. In our corrupt world might will very often overcome right, and encroachments, arbitrary power, tyranny and oppressions inevitably follow. So it has been with the Roman Church, as will now from some historical facts be more fully shown. In the Second Century a controversy again arose as to the proper time of tho observation of Easter, which had boon amicably adjusted between Polycarp of Smyrna and Anicetus of Rome, who agreed to difer ; and on this revival of the dispute, Victor of Rome, with much arrogance, inveighed against the Asiatic Churches. Irem\)us, Bishop of Lyons in the West, rebuked the uncharitable spirit of Victor, and reminded him of the union of Polycarp and Anicetus, notwithstanding their diflference of sentiment and practice. What is here, a liishop and a Roman Pope holding diflPercnt opinions, and diflf.'ring in practice, and this mutually agreed to ! Who ever heard of such a thing for very many centuries past, and then worse still, a Western Bishop rebuking a Pope for his arrogance. Where was Roman Primacy IP 52 . c. ■ ihn^t^ (1-ws Like the infallibility treated of in a luonce a^se in Cji^n's Church at Canhage, and ckewhero, a3 to r vdM™-of the ordination of Covnolius, and accordingly he was not *;: acknowledged by Cyprian; hut when he «-- J ^f J" the point he wrote to Cornelius, stating that enquny had been made into t rges against hi,n, but as a^ple testhnony had been g..n ,„ In fevour, he (Cyprian) was now sati*d as to the regular.ty of Ins ':;ina;ion; LdLs ho accounted for the delay as '« J«"-S f validity of his title. There was no Supremacy thought of hcie, but t :;lheHher, Cyprian seen.s to have had it. l^rther ^o™;-;;^ ™ Sixth Century, John, bishop of Constantmople, assumed to hnnsel tl.c rr„f Univel. Bishop. Gregory I., of llome, wrote ^ms Ins iaughtinesss, hut intimated no such superionty for inmself^ Soot^ att r 71 ordina ion of Cyriacus, the successor of that John o Constantmopl peopic shouted, "This is the day which the Lord hath ">*• - -U rejoice and bo glad in it." The same Gregory of Rome, ur a le«er to the great men of Constantinople, found foult with th.s display of amb.fon * d'^anaeur in Cyriacus, .rd shows that the acclamat.on proper y belonged to the sJe which the Lord had laid for a foundation m H s Church; and rc,narlpropriately be given. During the sit- tings of the Council of Constance, in 1414, even the Doctors in their prcviching exclaimed most pathetically against the prevailing evils and abuses. Its growing corruptions and enormities were by them exposed in the strongest colors. In 1417 a sermon was preached in full Council, m which, among other vices, the preacher taxes the Clergy with " pride and the love of power," with the " mal-administrations of the Sacraments," and 'Uhe injustice of their Ecclesiastical Decrees." "Abomination," cried he, " appears even within these walls, nor are we without instances of both the most scandalous passions and the basest actions." As the historian, of these facts has justly said " Could a preacher have been per- 56 mlttea with iiiipmiity to ilraw so frightful a pictiirc in tlie faco of the Church in full Council, if it ha,l not hoen corrupt n the extieme. In an "or ial of the German nation to the.a„,c Council they con,,.la,nc ha ■ Ic Popes had as.«n,ca to themselves the judgn.ent of all cats loth E clesiastical and civil, that by a horrid abuse, oven nao,. ndlus than sin,ony, ,hey taxed and rated crimes .^J-^ ^ ; ; selling pardons of sins for ready money, and grantn,g mdulgences .dtogt ; ". t^'usual, that they admitted per^ns «f f-"''-^,™™"; '"'~ orders ind tliat since offices were become thus saleable, no one hongl.t no: ;% and virtue to be necessary ciuabfications." Many s.m.lar tes timonies n,i.i,t be given fron, history to show the corrupt and scandalous r" B the Olergj- and their various modes of fleecing and oppressmg fa peoplo. M«"J-n' l''-'-- »"J °*"^ '" Ecclesiasfca, orders, w«e eonthntallv "oin" among them, under various pretences, l.vmg on the SoTtl'ci;' labors. a„d°„ot seldon, committing the most profl.gate and demoralizing actions. These abominations and exactions had been gomg on i, Oermanj as well as elsewhere, for ages, ami had constantly been grow- Vs 1 mme and u.ore scandalous and oppressive. While t nngs were in thFs state, and Luther was a«ietly Frfonning his dutres at the Un.vcrs, y and in the Church at Wittemburg in 15IC, that >mp,ous and thoroughly unprincipled character, Tet.el, the agent of venal Kon.e, =™'"» » *« vicinity of Witlcmburg, in his iniquitous p.ogress through Gennany, hawkin. and selling indulgences for sins of every degr. ■. and mv.tnig all, nlcriminately to°purchase then, at the graduated and sfpulated pr.ces The people from all -luarters flocked to buy them, and tins bcng kn wn to Luther, he, at flrst, began gently to signify his disapprobation of their conduct, saying they might be better employed. This beeonung known t» Tet.el, he stormed, and men.accd all who dared to oppose hrm and s .11 wo.it on in the n.ost shameful manner in his impious traffic. As Luther be- ca.i,e more i.,tim.rtely acquainted with its profa.,e and demoral,...ng nature his si.,cere and honest .nh,d was aroused to indignatKm aga....t tins w.ck- edness, and he puUishcd some theses against that traffic. Th.s of course, excited the wrath, not only of Totzel. b,.t of Kome. the party eh.efly .nter- csted in the profitable speculation, and Luther was threatened w.th seve.e p„nish.nent if he dared to interfere any fu.tl.er. He was, however, of a spirit t«. upright and cou.-agcous to be i.,ti,..idated a..d reduced to^s.lent sub.nis.*n in a matter of sucl. an openly iniquitous character^ x." '=™" tinucd to oppose this and other flagrant abominations of the 1 opedom as ' 57 lie Tsecame more intimately acquainted with their profane and demoral- izing nature, though his opposition was offered in a guarded and gradual manner. Such interference could not, of course, be patiently borne by haughty and arrogant Home. Without going into further details, as to the early part «f the controversy, let it suffice to say that, in a short time, the thunder of the mighty Pontiff went forth against the daring monk, in the terrific form of a *bull of excommunication. Luther thereupon com- mitted one of the most morally courageous ac^s recorded in history, by burning that awful document in one of the public streets of Wittemburg. Open war between the Popedom and the monk was thus commenced ; but although, even then, many, no doub;, in feeling and wishes, took part with the .latter, knowing the justice of his cause, yet, for a considerable time, but few openly encouraged and supported him in the arduous con- test. How tliis contest at length resulted in our free Protestant Reforma- tion is a matter of history, and has long been so well known to all, that any further particulars regarding it, as fiir as Germany and other Conti- nental countries were concerned, need not here be notieed. The brief and plain truth on the subject, as far as relates to Germany, is, as the learned and sitirical Erasmus answered one of the German Princes, when he asked him his opinion of the controversy then going on :— " Luther," said he, " has two groat faults— he touches the monks' bellies and the Pope's crown." We may how look for a short time at some fiicts and circumstances which specially relate to the English Reformation. The universal opin- ion of the arbitrary and cruel character of Henry VIIL has already been mentioned. And it will be admitted, also, that Elizabeth was nearly, if not efj[ually as arbitrary. But can any unprejudiced person, knowing the deep feelings and the tenacity of sentiment of mankind, universally, on the subject of religion, and also acc^uainted with the history of our Eng- lish Reformation, and with the well known bold and unchangeable charac- ter of the English people— can any such person, we say, believe that the great lay body of that people, with a majority of the Parliament, attached as they all had been for ages to the Roman system, would, even through the influence of a despotical crown, have suddenly abandoned that ancient religious system for a new faith, an.l for other, and, in many respects, dilForent forms and ceremonies V Under all the considerations just mti- matod, and others that might f^iirly be suggested, and merely judgmg theoretically, it is not at all ^piobaUe tliat, through regal desire and 58 alone, such a mighty and general religious change as our Pro- testant Relation could have been so qu.ckly produced and esU^^^^^^^ and with such comparative freedom from violence and bloodshed. But numerous historical facts can be produced to show that for ages previous the English nation h.d been groaning and restless under the bondage o B«me. and had been becon.ing more and more pi^eimrcd for the great dTliverance. In the reigns of John, of the Edward's, and the Henry s, and others, the exactions and oppressions of Rome had been grievously felt, and at tunes by national remonstrances and other acts p<..nte< ly com- plained of. But as to particulars, to go no further back than the Thirteenth Century, in the year 1265, as already mentioned, a Synod comT^sed of representatives of the English, Welsh, Scotch and Ir.sh Churches W.S held in London, under the Pope's Legate, for the purpose of " reformin.^ the abuses of which the whole nation loudly complained. But they did little or nothing to that effect, and those abuses thei^after . continued much the same. To covne down to the time of Wickhff, m the Fourteenth Century, we find that they were still most grievous, and univer- sally comphuned of by all the lay population, for WicklifF was appointed one of the King's ambassadors for the purpose of treating with the 1 ope eoncemina a variety of intolerable hardships and usurpations under which the nation had long groaned. In addition to these unceasing oppressions, the continually recurring and sanguinary persecutions and martyrdoms by the Roman Church in various countries, and more es- pecially the treacherous and cruel deaths of Huss and Jerome m Gei> many and of certain persons in England also, distinguished for piety aroused a spirit of abhorrence in all who possessed any truly humane and Christian feelings. But the causes which have here been given as lead- in. to the Protestant Reformation, are, we admit, of a merely human ortcvin and character. Far deeper and bejond all these is the grand original and over-ruling Cause, the Divine benevolent design of an all- wise and Omnipotent Providence for the accomplishment of that glorious work of enlightenment and freedom. Indei^endent of that original and Almicrhty Cause, the wonderful change, humanly .peaking, could not, at that period of spiritual and intellectual darkness, have been effected. The author of the "Claims" has condemned the EngliA Retormation, because it was in part originated and effected by immoral and unworthy ., .„_„ _„iv.,.-:..„ *« Hoprv VTTT to Elizabeth, and to an avaricious «obilitj. But, admitting that their characters on the whole were neither 59 a Teligious or morally good, does be not, as a student of Scripture, and Theologian of so many years standing, know that the Almiglity Ruler of the Universe has, in all ages, been employing wicked as well as good men, to accomplish his own purposes in his Supreme and over-niling Gov- ernment of our World V This is a mysterious, and, in some instances, an astounding subject to us, short-sighted and finite beings as we are, but yet it is the solemn and indi^^putable truth, as many Scriptural declara- tions and occurrences testify. In ancient Israel, Jehu, an ambitious and merely worldly man, was Divinely selected to depose the reigning King, and destroy the whole of the idolatrous Ahab family. Nebuchadnezer, the great King of idolatry, was also made the Divine instrument for scourging his chosen jieople, destroying their city, and even the sacred Temple, and conveying them into exile and bondage. The Lord ex- pressly called him His servant ; and he had the sacking and spoils of Tyrus given him for his services to Heaven, in punishing Israel and other guilty nations ; and, after he had accomplished this purpose, he, in turn, was punished for his wickedness. Again, for accomplishing Divine pur- poses of mercy and truth, Cyrus, called in Scripture a ravenous bird of the East, together with Darius and Artaxerxes, though all idolaters, were made instruments for the re-building of the city and Temple, and the return of the renmant to their native land. It is expressly said that the Lord stirred up their spirits to accomplish those gracious purposes. Why, then, should not Henry and Elizabeth, arbitrary and irreligious as they were, and other mere worldly persons, have been Divinely employed to assist in accomplishing our happy lleformation ? Their personal motives and conduct cannot in the least degree impeach or tarnish the real charac- ter of that great work of justice and mercy. CO SECTION VIII. t,..onMAT PVAMTNATION ANO FAIT.I RKGARDINO DIVINELY REVEALED TRUTH PERSONAL ^TNATI^^^^ ^^ ,,d;vIDUAL RE«P0NS1BIUTT. The denial of any right to exercise private judgn^ent in regard to the belief and acceptance of religious truth is one of the pnnc.pal points asserted and dwelt upon by the author of the " CLanns." He retu..^^^^^^^^ it a^ain and again, in various modes of expression, knowing full well tha it i: one of the strongest towers to preserve from destruct.on^the great citadel of " infallibility " and spiritual domination in that power of whicli he is a subject. In page 63 of his pamphlet he asks, "Now, is it_ pos- Bible to reconcile the cer^am^^o//«.V/. with the right oi private jud^- mentr Again, in page 77, he writes, " Protestantism begins with the rejection of the greatest blessing that ever was given to man-the blessing of an infallible Church, which is superseded by the exercise of priva e iudoment." And in page hi, " The Rule of Faith cannot be the Bible interpreted hy every one for himself ^ &c. Passages to the same effect are to be found in other pages. Considering some of the unfounded positions the author has taken, it is re.iuisite and quite consist..'nt that he should thus repudiate and condemn the exercise of private judgment. The doctrine which denies this right forms the very strongest link m the chain to secure and perpetuate inu)licit submission to all the other doctrines and do-mas of llomanism. It is, therefore, essentially needful to make it 8tron-,''and rivet it closely. If this link should give way or be broken by the application of JTivine truth, and any mental exercise concerning it, the infallible teaching, the unscrii)tural and superstitious dogmas and practices, and the spiritual domination, would all be subverted and perish together. The author of the "Claims" charges Protestants with reasoning in a circle, but on this point of private judgment he has certainly ^en doing it. His denial of the right of such judgment is founded on the assumed infallibility of his Church and all hor teachings. This is the position which he is bound, in the first place, to prove, but he cannot possibly do it, 61 and has not attempted to do it, in even any plausible manner, from Scrip- tural authority. Ho 1ms assumed and asserted it, and then from such assumption has proceeded to arraign and denounce all private judgment in matters of religious belief Here it is that the unfoundel character of his assertions on the subject, and the sophistry and fallacy of his argu- ments, are brought into view. Kut, further, on this point of private judgment he has written as contrary to the true philosophy of mind as to Scriptural truth. Does he not know that it is one of the inherent and essential characteristics of the hiunan mind to examine and judjre concern^ ing every subject presented before it, or which comes under its notice. This it is which chiefly distinguishes man, and exalts him above the inferior animals, who have merely tlieir instincts to guide them. Unless in cases of idiocy or madness, the human mind in all waking moments must and will be engaged on real or imaginary subjects, and form judg- ments concerning them. From its very nature it cannot, if it would, avoid being so employed. The author of the " Claims " will, of course, admit that in all matters of a merely worldly nature which concerns an indi- vidual's interest, he has a riglit, and is indeed bound, to exercise private judgment, being answerable for consequences. Is it not then reasonable tharho should have an equal right to exercise that judgment on those infinitely more important subjects which concern his eternal interests. The author says no, because a continuing right and power of teaching infallibly have been Divinely committed to his Church, and all are there- fore bound implicitly to submit to it. But here, again, he is answered, you have not Scripturally proved the Divine conveyance of any such power or trast. This you must first make good before tliat claim is admitted. He does admit, however, as he could not avoid doing, that on one point connected with the subject private examination may lawfully, and indeed must be exercised, and a judgment formed, as preparatory, or previously requisite, to the belief of the infallibility of the teaching of the Church. As to that point, he even insists that personal responsibility requires such previous examination. In page ^^4 he writes, '' There is a wide difference between the exercise of personal responsibility and pri-. vate judgment. Catholics strongly hold the one, while they deny the other. The former relates to the duty of every individual, by which he i» bound to examine iha grounds of his fiiith and the evidences of religion, with the sincere desire of joining that Church which he believes in his conscience to have the strongest claims to Divico authrity, with a dee^ 62 mm\ ■I kerne of liis accountability to Go.l for l.is .loci.sion." Now. wliere is lie to go to and such ,/ro>uuls and endenvet,. The author, it is picsumed, will admit that an ul tlu.'s« the individual must go to tb« Inspired llecords. But acconling to the antlior's aascrtions, and all his reasonings, on the Bulyect, the person is only to go there, simply to 1)0 satisfied aH to what visible Church he should join. He is not to resort to them, or to look Uito them, on any points relating at all to bis in.i.ending personal and eternal interests, although a revelation is bef.)re him from God himself, who com- mands him in the most solemn an-l imp.erative manner, and under the most awful responsibilities, to search there continually, because they m-e given by His inspiration, and are " able to make wi.^e unto salvation,'^' to make perfect, and to " thoroughly furnish unto all good works." What monstrously absurd as well as ruinously erroneous doctrine is here. But this teacliing is essentially needful to the llomau Church to supprt her doc- trines of inftillibility, and implicit faith and submission as to all her other doctrines and teachings. Let us suppose, however, that the sincere and earnest eniiuiror e us Protestant Reformation from «,tisM wW. arraigning and ^"^--"l / " e representing all ^,,„.,„, to e„a as a pro «.o wor and^P^^ afte^_ P ^. _ J ^^ _^ ,„ wl>o approved of and *'•«'' ^ ^ ' ^,„^ „f y, condemnatory sen- thewayto eternal -"• ^^^ ^ ^ ^^ "^ i„,„„„„„te members «e Vrotcs- tence, that as compared «*« .„„„„,, ,„d V.ckod i«ople. tanls are, in the ma.s an ■"<="«'»»;• j ^„j rf^ctly conclusive Ko. her. also ho ^ a„ a.wer « hr, f^^^^^ P_^ agamst hnn In ?»=«'' j5^,„,„ Church is fo/j, in the mean. superior " holmoss, and says l ne Joctrmes, oflliness and in the fi;uU "f hohn s m rt« tend y ^^ ^^^ „„d the professions of her member ^ •;;7;f J^^^ „t her <5host bestowed upon her ^ '" ™ « ,^^„^ ^ j^ough on conclud- Divinely api^iutod Sacramen^^ ^mL^I of the "writer as U, its . ing this sentence ^^'^J'tf J tocL to qualify it in some measure, broad and universal character, and tl.eretor j } immediately adds, „„d render it less repulsive -^^f^'^'t^Xo^a Church by L lives .. Wc cannot, indeed, "'^'f J= ,.. . tx^.. ■ ■-- - „„,,„i .,nd manifold proofs on the subject, that, not only are we I ? ii 67 l)ut even less so in general than the menihers of the Roman Churcfc. The writer, after those general assertions, proceeds briefly to the details of his means and fruits of holiness. But it may here be remarked that, as in other parts of his work, his treatment of his subjects, as to any orderly arrangement, has been rather erratic and defective. In giving the details of his means and fruits he inverts the natural order and begins with the fruits, and shurlly after jumps from one to the other indiscrhninately. Here, as most orderly, his given means will be first examined and answered. He says, " Look at the magnificent Temples and costly deco- rations of the sacred structures consecrated to God." Is he really so iifatuated as to think these aro really means of holiness of heart and life. What connection can there be between that spiritual condition, and stone walls and stucco, stone and wooden images and figures, pictures on glass or canvass, and a profusion of glowing and gaudy drapery and dresses. Does he really suppose a wise and holy being can take any pleasure ni these, or view them as any reciuires. The splendid Temples devoted to Hi& service under the former Dispensation were both given up by Him to be toally destroyed by idolaters because of the impiety and wickedness of those who made merely an outward profession of his worship and service. The Temple of Diana, at Ephesus, of old, and many others in ancient ages, wo have reason to believe were very splendid, and richly adorned. The making of silver shrines for the Temples afforded great employment and gains To idolatrous and selfish workmen. Even now in the Mohammedan and heathen countries 3ome of their temples for worship can vie with those of Romanists, but does that make the religion of any of those profane and idolatrous worshipixjrs less false and abominable, or lesson their impiety and wickedness. Tiie next commendation of his Church is " the perpetual succession of her public devotions of Sacrifice, Prayer, and Praise, and the Churches almost constantly open," &c. Well, it is certainly right to be always in tlie spirit of prayer, and to be frequently engaged in devotional exercises. Rut we know there is such a thing as persons greatly abounding in these, and at the same time being very unholy ami displeasing to God. He said to His professed people of old by His prophet Isaiah, " To what purpose is the multitude of your sacrifices unto me,"—" Bring no vain oblations, incense is an abomination unto me,"—" Yea, when ye make many prayer •s I will not hear,''—" Put away the evil of your uomgs ifom /?-«. m 68 .e..e .me eyes." Ou. Lo.a .ep.o^ a^o ^^^^l^^^ were unholy. ^^ ^^^^ f ' f "\ J^ ,,„„,edans, Hindoos, and some other services are -concerned, the Wohammea ^^ ^ idolaters, o.ual or surj^ss ^^Z^^ ^^^ -t absolutely requisite, being always open, that ih comenient ,no , ^^^^ ^^ There is no Divine connuar. to ^^^^^^.r thanco.ply offer our petitions and praises, ^e cannot i > ^^ ^^^^ to our Saviour's directions, and enter into oui clo.ct, , >. +-. n,„. " "Fithor who seeth m secret, and it sm .. shut the door," pmy to o«i Father w ___^^_^^^ ^^ cere he .ill roward u. openl ^^ ^^^^Vf this answer has occasion- waver all who have observed it, as tne wnici u i „ „^t mnrp sons and objects around them. „ ^^.^^ ^^ T},Pn there is "the mpressiveness of her Uituai. xua j i -^--^te^Tttt^rrKastsana.^^^^^^^ Car^ e.tre™e„ fte<,e„t._I„ so,„e ^^^^^^^ piled one up»» »"»""='■ «" *" '™'' '^"^^ „f ,l„„„elvos Ln rational ,.rsou can thh.k that ^^^'^^-^'"^^1^^^ he acceptahle to the Divine Being, or n.ake any part of "^^^P ""-^ holy religion. The Lord, by his prophet ka,ah, sa,d to h.. a cent tlnle -" The new moons and sabbaths, the callmg of assembbes I -l^a.,;!; yo„r no. »oons a,, yonr ^1^^^:^:^ „„ afraid of yon lest I have bestowed "l- jou lab u. " „. The ne.t iten, "^r "' 'a.^ - crt 'prl*:, as a general C::lr:^re„^:pn.able.act.b.^ are not unreasonably Viewed With suspicion. Ihis has been . . , . r.e tlio nviotice ust mentioned. >> nat nas and not without reason— of the piaclice jusi . , , i„. 5j ,.f u *i.o writor lias not tola us, nor ua.a been the 'Miiestimabie vaiuu ot it ti.< .-i— Tyet been discovered; but the hnpurlties and abonunafons wh>ch have 69 attended and followed it have, for ages, been very generally known. Next is " the perfect unity and brotherly love of her members." To this it is quite suffieient to answer, that as a matter of fact they are about the same as other people-perhaps in general neither better nor worse. In the countries where they compose the whole of the population, or nearly so. as in Italy, Spain, France, and others, they assassmate, murder, rob and defraud, quarrel and revile, and otherwise do evil to each other much like the people of the countries called Protestant-or rather, indeed, as to some of those crimes, very much worse. Next in order is " her joyful, living, real communion with the glorified Saints in heaven, and her affectionate sympathy with her less perfect members in the intermediate state of purification." The only answer which is needful and suitable to be given to this, according to Scripture and reason, is, that the whole is a mere phantasy— a phantom or product of a heated and deluded imagination ; and that it properly belongs to the system of the clairvoyants, or spiritualists of the present day. There is no colour, either in Scripture or in any other reliable quarter, for the supposition of any such " real communion." So much as to the means of superior holines. : now for the fruits. As to these, the same superi- ority is claimed. We shall see if it is merited. Both parties must of course be content to abide by the Divine testr-" By their fruits ye shall know them." In making his comparison as to the fruits of holmess, the author of the " Claims" at once rather triumphantly gives the invitation to " Look at the strict and devout lives of Catholics, as compared with the careless ungodly lives of Protestants." Prudently enough he has not ventured on a detail of the particulars of the "/>mV5," in regard to the strictness of the lives of Catholics. "A strict and devout life cannot, in propriety, be understood to mean merely a regular attendance on devotional exercises, and much fasting and many prayers. It must be held to include the whole of the Christian moral conduct in all the varied relations of life. On this proper definition of a " strict and devout life," is it then the fact that Romanists are really, as asserted, superior to Protestants in practical" holiness? It is the melancholy truth that m. both of them there is a most grievous deficiency. A comparison between them on this point must, of necessity, be made only in a general way. But a few contrasted facts, as to the greater crimes, and tlie evils m re-ard to morals prevailing in Protestant and in Roman Catholic coua- ?' 1 1 i • rf =i ^.^Mov"! '^ntiplu"''^" nr iiidmiient. I tries, may help to amvu at SOm- gcUvrm s.myKi^ - ^- = 70 T J „,y be aAea, to. are there ,no>o or te f^^-^™ ■»» ;"^^~;" " .nurder^more stalblngs and i»i.o„i„g.-male and f™'»l«.P-«W _i!legUiu.,ate Wrtb.-and vile practice. "' '»™"-'''^"'I'"?™ '" ^ It antE,°4and and Scotland tl,an in Italy, France, Spa.n, and other Korna. Cathoirc eonntrie.; to say nothing of Sahbath de.ecrat,on, p^feno and licentious manners, and infidel and inunoral pnU.cat.ons ' ''""'y »» '» all those crimes and evils those two Protectant eountr.es have gjeM^^ the advantage of the others. It has been ctin.ated rather recently that m Paris alut one third of the annual births are dlegd.ma e ; and tto Italian. Spanish, and Portuguese assassinations, especially the first, a.e •. 1- r.,„ tW author of the "Claims "have been unac- quite proverbial, tan the autnor oi iu>- nuaintcd with these rartieulurs, when ho penned the sentence about superior /n«7. of holiness. Lastly, on this point he may be renunded of what he cannot but know, that in his own native Ire and the murden secret and open, and other violent and daring crhnes dunng severa laic generations, in the llomanist sections of the land, have greatly outnu m- Led those in the Protestant parts, in proportion to the respective popula- tions. But here let invidious con^parisons end. They should never ha^ e been made or suggested, so as to require any such answer as has here been 9^'ven. This further remark may appropriately close the subject, that in no part of the extended array of means and fruits, is thei-e a word about the gi-eat essentials of true religion-lov.ng God with all our hearts, and our neighbours as ourselves ,; and, as the outward manifesta- tions of those affections, " doing justly, loving mercy and practising it, and " walking humbly with the Lord." -,,,,., ,i,„. If any one on reading this answer should feel disposed to think that the author of the " Claims" has been dealt with rather severely; and the errors and .superstitions of the Church to which he now belongs needlessly exposed, let the whole of the provocation, and the claims ot the essential truths of our Divine Christianity be first duly considered. As a merely personal matter the writer of this answer never could, and never can have any other than feelings of good will towards the author of the " CUiims," and all others of his comuiunion. But the bold and open promulgation of gross and most dangerous errors and perversions directly opposed to those sacred truths, and tending to subvert them, and the attempt to seduce from genuine Christianity, are the true causes which have given rigc to the present controversy. The author of the "Claims" had suddenly changed his iooper long 71 professed faith, and gone over to another Onurcu. m ..a ...^ no iu^..^- dual, nor the Protestant body in general, has any right to interfere, and it is highly probable that if he had rested there, whatever talk there might have been as to the circumstances and the suddenness of the change, not a line would have been printed against him. Must imprudently, however, for himself, he made uncalled-for and discn ditable personal disclosures, and taking advantage as it were of that public explanation of his reasons for the chan-e, he proceeded boldly to assert and propagate as genume many most unscripturul and ruinous errors. At the same time, as it was needful for him to do, he has attempted to undermine or explam away some of the most essential doctrines of Divine revelation. Whatever for- bearance, therefore, mij^.it hav.^ been shown towards Mr. Matunn, per- sonully if he had remained silent, the attack he thus made, not merely on ProLstantism generally, hut upon genuine Christianity, makes it not only justifiable, but a m^tter of religious daty, to vindicate and maintain as openly and boldly, the doctrines of that pure Cliristianity, and at the same time expose tliose llomish errors and corruptions by which it is so greatly undermined and defaced, and its vital interests endangered. Every candid Roman Catholic, indeed, will admit that after such a plam and extended attack upon our Protestant faith, and our practice also i^e have a right to defend ourselves as publicly as that attack has been made Moreover, as to those vital points in controversy, duty requires that it should be shown, by a plain contrast of doctrines, and observances, and practical conduct, that not theirs, but ours, is Scriptural Christianity. The Divine commands are, to " Buy the truth and sell it not, and to '« Contend for the faith once delivered to the Saints;" and no true-hearted and zealous Christian, when a time of need arises, will fail to reader his aid in some modr or other in the sacred conflict.