THE 
 
 liMe anH tl)e Hnle of /aitli. 
 
 5»«^;-.V'V 
 
 BY THE 
 
 ABBE LOUIS NAZAIRE BEGIN, 
 
 DOCTOB OF THEOLOQT, THEOLOGICAL PR0FES80B 
 IH THE UMIVERSITY OF LATAL. 
 
 TRANSLA TED FROM THE FRENCH 
 
 BT 
 
 G. M. WARD. 
 
 LONDOK: BURNkS AND GATES, 
 
 Fbrtman Street and Paternoster Bow. 
 
 QUBBBO : JOHN BABBOW, 16 JOHN STBEET. 
 
 1875. 
 
Imprimatur. 
 
 *J* E. A. Arciipus. Quebecen. 
 
 Quebeci, dio 2G Martii 1874. 
 
 Quum ex Semioarii Quebecensis praescripto recognitum fuerit opus 
 cui titulus est La Sainte Ecriture et la Regie deFoi^jpar VAbhe L. N. 
 Begin, nihil obstat quin typis mandetur. 
 
 Thos. S. Hamel, Pter., 
 R. U. L. 
 Quebeci, die 28 Martii 1874. 
 
 Imprimatur. 
 
 HENRICUS EDUARDUS, 
 
 Card. Archiep. Westmonast. 
 
 Westmonasterii, die 7 August! 1875. 
 
 ■, 1 
 \ -. 
 
 ' A 
 
CONTENTS. 
 
 Translator's Preface p. ix 
 
 Introduction xi 
 
 |art tljc imt 
 
 OF THE RULE OF FAITII IN GENERAL. 
 
 CHAPTER I. 
 
 Human reason left to itself — Lights of revelation — Reason and faith 
 show us the obligation of believing revealed truths, and not alter- 
 ing their real meaning — Divine mission of the Church ; anathemas 
 pronounced on those who corrupt the true doctrine . . p. 1 
 
 CHAPTER II. 
 
 Necessity of a rule of faith — Its characteristics ; it should be adapted 
 to all classes of society j it should be sure, efficient to put an end 
 to controversies, and perpetual p. 7 
 
 CHAPTER III. 
 
 What is the rule of faith which was established by our Lord Jesus 
 Christ ; or what means did He choose to communicate His doc- 
 trine to us ?— The Bible — Tradition p. 10 
 
 THE PROTESTANT RULE OF FAITH. 
 
 CHAPTER I. 
 
 The Protestant remote rule of faith, or the book of the Holy Scrip- 
 tures p. 14 
 
iv Contents. 
 
 FIRST ARTICLE. 
 
 It is impossible for a Protestant to know whether the Sacred Scrip- 
 tures are an in.spired book — Ex ami nation of the characteristics 
 by means of which Protestants assert that they establish the in- 
 spiration of the Sacred Hooks p. 15 
 
 SECOND ARTICLE. 
 
 It is impossible for a Protestant to know what books compose the 
 canon of Scripture or the Bible— Incessant variations of Protest- 
 antism on the subject p. 19 
 
 THIRD ARTICLE. 
 
 It is impossible for a Protestant to establish the authenticity of all 
 the texts of the Bil)le by means of Scripture ; in point of fact 
 such proof is very difficult, and above the capacity of minds of 
 ordinary intelligence or but little cultivation — Acknowledgment 
 of Protestantism on this important subject . . . p. 26 
 
 FOURTH ARTICLE. 
 
 It is impossible for a Protestant to establish as articles of faith, the 
 authenticity and integrity of the Sacred Writiiijjs — Nature of the 
 decision pronounced by the Church on the Scriptures — In the 
 Catholic proofs there is no defective reasoning — Wiseman, Per- 
 rone p. 32 
 
 FIFTH ARTICLE. 
 
 It is impossible for a Protestant to prove that the Bible contains all 
 the truths revealed by God — Answer to some difficulties — In what 
 sense the Bible is perfect p. 40 
 
 CHAPTER II. 
 The Protestant proximate rule of faith p. 48 
 
 FIRST ARTICLE. 
 
 Inadequacy of individual reason to know the truths revealed in the 
 holy books — The obscurity of the Scriptures is mentioned by the 
 inspired writers themselves, by the Fathers of the Church, by the 
 Protestants at least practically — The Bible is clear on all funda- 
 
Contents, 
 
 mcDtal artiolos : reply to this objection — Private examination of 
 the Bible can never be the rule of faith in.stituted by JehUs Christ, 
 because thia means never has been aiul never will be a[)plioable to 
 all— The first Christians had no IMblo — The Evangelical Allinnco 
 is not unity of faith, and is not capable of producinj? it — What- 
 ever Dr. Burns may say, the Bible, interpreted by each individual, 
 is not a principle of unity— Free examination has only led and 
 can only lead to diviaiona and subdivisions ; it can justify any 
 preconceived ideas p. 48 
 
 SECOMD ARTICLE. 
 
 Illusion of those who think that each one of the faithful who piously 
 reails the Holy Scriptures receives from the Holy Ghost a special 
 help, a supernatural enlightenment, enabling him to understand 
 the real sense of it — This system is not founded on the Word of 
 God ; it infers the actual reading of the Bible, and conseiiuently 
 cannot be applicable to every one ; it is calculated to give rise to 
 illusions and religious fanaticism p. 77 
 
 THIRD ARTICLE. 
 
 The authority of a fallible Church, such as admitted by Anglicans, 
 cannot be the real rule of faith — It cannot put an end to religious 
 controversies ; it offers no guarantee of orthodoxy — Anglicanlt-m 
 and Puseylsm bring us back ultimately to the private examina- 
 tion of the Scriptures — The Gorham affair . . . p. 85 
 
 CHAPTER III. 
 
 The contradictions existing between the Protestant rule of faith and 
 those who profess it — Bible colportage — Results obtained . p. 92 
 
 CHAPTER IV. 
 
 What Catholics think about reading the Bible — Their respect for this 
 divine book is greater and more sincere than that of Protestants 
 — There is no precept about reading the Bible — The Church and 
 reading the Bible in the vulgar tongue — Necessity of an infallible 
 interpreter of the Bible — Wiseman — What the Catholic Church 
 hae done to preserve the Bible intact . . . . p. D'J 
 
Ti Contents. 
 
 CHAPTEll V. 
 
 Unity of faith id radically impossible in Protestantism — Unity the 
 peculiar characteristic of truth — Jesus Christ and the Apostles 
 recommend unity — It is impossible without an infallible authority 
 — Unity of faith and of communion between individual Churches 
 among Catholics, under the supreme and infallible authority of 
 the Popes — Protestantism perceives its own disorganisation and 
 divisions — The Protestant rainbow p. 112 
 
 CHAPTER VI. 
 
 The results of Protestantism — The civil authority substituted for the 
 religious authority of the Holy See, or subjection of the Church 
 to the State — lleligious scepticism — Rationalism . . p. 133 
 
 THE CATHOLIC RULE OF FAITH. 
 
 CHAPTER I. 
 THE REMOTE RULE OF FAITH — HOLY SCRIPTURE AND TRADITION. 
 
 FIRST ARTICLE. 
 
 Of the Holy Scriptures — The collection of the books of the Old 
 Testament looked on as divine by the Saviour and the Apostles — 
 The canon of the Council of Trent is conformable to Christian 
 antiquity — Authenticity and origin of the Vulgate — Protestantism 
 recognises its exactness p. 141 
 
 SECOND ARTICLE. 
 
 Of tradition : its nature — Objective tradition— Protestants must neces- 
 sarily admit tradition, under pain of losing all foundation for their 
 rule of faith and several of their articles of belief — The Scripture 
 and the Fathers of the Church admit objective tradition as a part 
 of Revelation — St. Vincent de Lerins — Testimony favourable to 
 tradition of several Protestant writers— Jesus Christ only rejects 
 
Contents, Tii 
 
 vain and fals^e traditions — llevealed truth i» written everywhere 
 in ineffaceal>le characters — ChriHtian monuments — Active tradi- 
 tion — Tranpformations undergone by Catholic churches that have 
 been .aken pospession of by Protestantism — The Anglican Liturgy 
 has only preHcrved the accessories of worship . . . p. 151 
 
 CHAPTER II. 
 THE PROXIMATE RULE OF FAITH, OR THE TEACHING CHURCH. 
 
 FIRST ARTICLE. 
 
 Necessity of a doctrinal authority proclaimed by reason — Jesus proves 
 His divinity; He preaches, but does not write — He gives a mis- 
 sion to His Apostles to preach His doctrine, but none to write it — 
 He constitutes St. Peter head of the Apostolical College and of His 
 whole Church, and pastor of His whole tlock — He gives supreme 
 authority to the teaching body, and the obligation to believe and 
 obey to the faithful — The inspired writings of some of the Apos- 
 tles in nothing change the primitive constitution of the Chuich 
 of Christ ; error of Protestantism on this subject — The Church is 
 :fi vested with infallible authority by Jesus Christ Himself ; proofs 
 taken from Scripture ; promises of the Saviour ; assistance of the 
 Holy Ghost — It is the Catholic Church alone which lays claim 
 to this infallibility, and that until the end of time — The Church 
 of England proclaims herself fallible . . . .p. 170 
 
 ARTICLE SECOND. 
 
 Distinctive characteristics of the only Church of Christ : unity, sanc- 
 tity, catholicity, and apostolicity — Peter dies at Kome ; his suc- 
 cessors on the throne of that city claim and exercise the same 
 authority as Peter over the Univerpal Church ; testimony of the 
 earliest centuries on this question — The Roman Church the guar- 
 dian and propagator of the whole Word of God, written and 
 unwritten — Protestantism, by rejecting the supremacy of Peter 
 and his successors, by denying the existence of an infallible au- 
 thority, and by making the P)ible its only rule of faith, has changed 
 the constitution of the Church of Christ — Protestantism possesses 
 neither unity (avowals of the Reformers on this subject, Synod 
 of Lausanne), nor sanctity (the heads judged by themselves), nor 
 catholicity, nor apostolicity — The Catholic or Roman Church is 
 
viii Contents, 
 
 no other than the Church of Christ ; she is founded on Peter ; 
 she Ih infallible ; she is one ; answer to objections concerning the 
 dogmas of the Immaculate Conception of Mary and Pupal Infalli- 
 bility; concerning the disputes between the Thomistsand Sootists, 
 between the Jesuits and .lanseniHts ; she is Holy, Catholic, and 
 Apostolic p. 188 
 
 CONCLUSION. 
 
 Some remarks en the Real Presence, on Transubstantiation, on con- 
 fession, on the worship of the Blessed Virgin and the Saints — 
 Answer to an objection p. 2:>8 
 
TRANSLATOR'S PREFACE. 
 
 Abbe Begin's work, La Salute Ecriture et la Rvgle de 
 Foiy was published in Quebec rather more than a year 
 ago, and was pronounced by competent critics to be an 
 exhaustive, though succinct, reply to the many asser- 
 tions made by the members of the Bible Society and 
 the Evangelical Alliance. Since the publication of the 
 work in French there has been another convocation of 
 the Evangelical Alliance at ^lontreal ; and of the many 
 errors there broached, I think there is not one of which 
 the refutation may not be found in the following pages. 
 I have ventured to translate the book into my own 
 tongue, and thus introduce it to a larger class of my 
 own countrymen and countrywomen than would have 
 perused it in the original. My share of the work is 
 therefore very small, and, I cannot but fear, very im- 
 perfectly performed. I have aimed at accurate trans- 
 lation rather than at elegant writing. Such as it is, I 
 offer it to all interested in the vital subjects of which it 
 treats, with the ardent hope that in reading they may 
 be convinced of the truth of all herein contained ; and, 
 
Translator's Preface. 
 
 as Abbd Begin himself says, be confirmed in the truth, 
 or won over to it. 
 
 Some parts of this work certainly seem to apply 
 more particularly to the locality where it first appeared; 
 but as the Evangelical Alliance must, from its very 
 nature, propagate the same doctrine (or absence of doc- 
 trine) wherever it holds its meetings, so the same replies 
 to objections made by tncm will hold good all over the 
 world, even in that Eternal City where they so confi- 
 dently anticipate meeting together at some not very 
 remote period, perhaps even with the cooperation of our 
 Holy Father Pope Pius IX. himself, whom they are 
 not without hopes of winning over to their views ! 
 
 G. M. WARD (MES. PENNEE). 
 Quebec, July let, 1875. 
 
INTRODUCTION. 
 
 Cardinal Wiseman, whose death was so Irreparable a 
 loss to science and reliijion, on terminatinfT his first con- 
 ference (preaclied at St. Mary's, Moorfields, London, in 
 1836), remarked as follows : * We do not wish to think 
 that we have adversaries or enemies to attack, for we 
 are willing to consider all who are separated from us 
 as in a state of error indeed, but of involuntary error. 
 We hope that, having been educated in certain prin- 
 ciples and opinions, and not having taken leisure to 
 examine sufficiently into tlie grounds of their faith, or 
 having had their first impressions so far strengthened 
 by the subsequent efforts of their instructors, that it is 
 almost impossible for any contrary impression to be 
 made, they are rather separated from us than armed 
 against us — rather wanderers from the city of God than 
 enemies to its peace. Hence it is not in the way of 
 controversy, it is not as attacking others.'^ 
 
 In this present work, the object of which is the ex- 
 amination of the fundamental principles on which Pro- 
 testantism is based, and the refutation of the principal 
 errors which have crept into the discourses delivered by 
 
 1 Lectures on the Principal Doctrines and Practices of the Catholic 
 Church, by Cardinal Wiseman, p. 29, 3d American edition, Baltimore, 
 1851. 
 
xii hitroduction. 
 
 the speakers of the Bible Society and Evangelical Alli- 
 ance, I think I cannot do better than take the same 
 view as the illustrious Cardinal, and, as far as lies in my 
 power, imitate his spirit of moderation towards those 
 who do not belong to the Church of Rome. The 
 strength of religious conviction doubtless inspires the 
 greatest energy in combating the sophisms of error. 
 On this matter any compromise would be culpable, but 
 there is no necessity for failing in that courtesy due to 
 others. 
 
 I do not aim at awaking religious antipathies, creat- 
 ing agitation, sowing the seeds of discord in our hitherto 
 peaceful country; God forbid I should contribute to 
 such an end ! I only wish to show on what a fragile 
 basis Protestantism is founded ; to reply indirectly to a 
 considerable number of objections, so peremptorily made 
 as to appear unanswerable ; at the same time, I wish 
 to strengthen the fiiitli of the weak, to arm them against 
 the seductions of error, and to present the sw^eet light 
 of Catholic truth to those who are not yet in our ranks. 
 How many poor souls in the bosom of Protestantism 
 are a prey to the anguish of doubt ! They are more 
 numerous than is generally believed ; they feel the need 
 of some solid basis on which to found their belief, and 
 they find it not. One resource remains open to them, 
 there is one infallible means of their finding that calm 
 after which they sigh ; they can enter the Catholic ' 
 Church, and cling to the immovable rock which Jesus 
 Christ Himself has given it as a foundation. 
 
 My greatest desire is to contribute to bringing to a 
 knowledge of the truth some of these souls, who are 
 
Inh^odiictio7u xiii 
 
 more unfortunate than guilty, wl^o are more weary of 
 the darkness around them than atfected by their own 
 moral shortcomings. May it be granted me to show 
 them the way leading to the ark of salvation ! May 
 these pages receive the dew of heavenly blessing, with- 
 out which nothing can bear fruit ; and may they be of 
 use to all those who will give them a few moments' 
 serious attention ! 
 
 The subject in lia.id i no new one ; many Catholic 
 writers have treated it with a skill and logical vigour 
 which cannuL be surpassed. It will be sufficient to recall 
 the names of Cardinal Wiseman ;^ Rev. Father Perrone, 
 S.J. ;* Monsignor Malou,"* formerly a professor at Lou- 
 yain, subsequently Bishop of Bruges ; the learned Mil- 
 ner,^ Smarius,® and a number of others, to show that 
 learning and talent have not been wantinn; in the mani- 
 festation and defence of the truth in this fundamental 
 question. Their works, however, are, generally speaking, 
 lengthy, little known to the greater number of readers, 
 and often treat of many other subjects, which, although 
 of vital interest, do not affect the present question. 
 
 It is to remedy this inconvenience that I have thought 
 of offering the present work to the public, hoping thereby 
 to combat errors which are incessantly spreading, and 
 at the same time to develop a matter which must always 
 be of the greatest importance to every Christian, be- 
 cause it concerns the very foundations of our faith. 
 
 - In the work already cited. 
 
 ^ II Frotestantismo e la llegola dl Fede. 
 
 * I)e la Lecture de la Bible en Langue Vulgaire. 
 
 * End of Controversy. 
 
 * ' " Points of Controversy. 
 
xiy Introduction* 
 
 It is bv drawing on the profound science and en- 
 lightened orthodoxy of my former professors of the 
 Roman College, and also by consulting the works of the 
 eminent men whose memory I have just recalled, that 
 I have undertaken to speak of the Rule of Faith. The 
 object of this rvork is to show the necessity and charac- 
 teristics of such a rule, to prove that it is not to be found 
 in Protestantism, but only in the Catholic Church. I 
 have tried to proceed methodically and with all the 
 clearness possible, so as to be easily understood by per- 
 sons not familiar with theological studies. God grant 
 that I may attain the end I have in view, and dissipat- 
 ing the doubts which beset many minds, confirm them 
 in the truth, or lead them into the bosom of the Ca- 
 tholic Church ! 
 
 More than the word of man is necessary to make 
 faith take root in a soul; God's grace alone can work 
 such a marvel ; it is that alone which can enlighten the 
 understanding and touch the heart sufficiently to cause 
 truth to be loved, to gain it adherents, to raise man 
 above his own prejudices, habits, and even those tempo- 
 ral interests which so often keep him in the path of en'or. 
 Happily God never refuses His aid to such upinght 
 souls as seek Him in all sincerity. His tender fore- 
 thought for such is unbounded ; His grace is around them 
 like an atmosphere of heaven, lucid and life-giving, aid- 
 ing them to perceive the truth more easily, and profess 
 it with a firm and immovable conviction. For the last 
 eighteen centuries many persecuting Sauls have been 
 arrested in their course by Jesus, and transformed into 
 courageous apostles of His religion. At His all-power- 
 
Introduction, xy 
 
 ful word more than one Lazarus has started from his 
 tomb of error and sin, and given glory to the infinite 
 goodness of the Divine Master. These resurrections, 
 which our own days have so frequently witnessed, reveal 
 to us, in a striking manner, the continual action of God 
 in His Church, and His constant wish to save all men, 
 provided they present no obstacles to His grace. Let 
 us, then, pray that the Saviour's most ardent desire may 
 be realised, and that soon there may be * but one fold 
 and one Shepherd.'^ 
 
 Quebec, March 25th, 1875. 
 
 ^ St. John X. 16. 
 
 < I 
 
THE 
 
 BIBLE AXD THE RULE OF FAITH. 
 
 OF THE RULE OF FAITH IN GENERAL. 
 
 CHAPTER I. 
 
 Human reason left to itself — Lights of revelation — Reason and faith 
 show us the obligation of believing revealed truths, and not altering 
 the'/ real meaning — Divine mission of the Church; anathemas 
 pronounced on those who corrupt the true doctrine. 
 
 Human reason, in its present state, cannot of its own 
 strength arrive at a just and perfect knowledoe of God 
 and of the worship we owe Him. It only throws an un- 
 certain lifjht on many reUgious truths : sometimes even 
 it seems itself to be plunged into the deepest obscurity. 
 Like a ship sailing in the darkness of the night, and 
 running the risk of being dashed against the rocks 
 which lie in its course, so reason, left to itself, is often 
 exposed to wander from the right path and lose itself 
 in fathomless depths, before it has been able to descry 
 that clear light of truth which it is seeking so ardently. 
 Facts have already abundantly proved this : how many 
 errors do we not find scattered through the different 
 
 B 
 
The Bible and the Rule oj Faith, 
 
 works of the old philosophers % In what uncertainty 
 have they not left the most serious questions, even those 
 of the most vital interest? They were, however, neither 
 deficient in genius nor in the sincere desire of arriving 
 at the knowledge of truth. Who, then, can say into 
 what strange aberrations commonplace and uncultivated 
 minds might allow themselves to be led % 
 
 But, in His infinite mercy, it has pleased God to 
 add to that natural revelation which is contained in the 
 great book of nature, in the mind and heart of man, 
 another manifestation of a higher order, a solemn ex- 
 terior, positive, supernatural revelation. Of this revela- 
 tion there have been three phases, three more memor- 
 able and distinct epochs. The first, which is its dawn, 
 as it were, extends from the time of Adam to that of 
 Moses. The second, more brilliant and more fully de- 
 veloped, comprises the prophecies and other truths re- 
 vealed by God from the time of Moses to that of the 
 coming of the Messiah. The other, which extends from 
 tlie days of Jesus Christ to the present time, and which 
 is to last to the end of ages, is the noonday as it were, 
 the perfection, the full and perfect light. It is that 
 eternal and uncreated Truth which, manifesting itself 
 to the world, shines brighter than the noonday sun, and 
 bathes the whole universe in its beneficent beams. Nu- 
 merous proofs, irrefragable motives of credibility, attest 
 the existence of these divine manifestations, convincing 
 every reasonable and docile mind, and imperatively de- 
 manding from each one of us a most sincere and hearty 
 adhesion. 
 
 All Christians, whether Protestants or Catholics, ad- 
 
Of the Rtde of Faith in general. 
 
 mit the fact of this supernatural revelation, and give 
 thanks to God for so signal a favour. 
 
 Reason itself proclaims that if a God, who is perfect 
 Wisdom and Truth, infinite in all His perfections, deigns 
 to speak to us and communicate His divine teachings, 
 we, who owe Him all we are and all we have, are strictly 
 obliged to receive His slightest words with faith, respect, 
 and love, and to take all possible care to preserve them 
 intact. If so much pains are taken to record the maxims, 
 witty sayings, and even table-talk of certain men whom 
 history looks on as great, how much the more should we 
 not attach a high price to the Word of God, that inex- 
 haustible treasure of science and virtue ! The sublimity 
 and importance of this revelation are so stupendous. 
 Tlie rays of the sun of eternal justice manifest so clearly 
 to us the ineffable grandeur of God and His goodness 
 towards men. How could we do otherwise than care- 
 fully gather up, like precious pearls, the very least of 
 the words which God Himself deigns to address us % 
 
 Besides, the infinite truthfulness of God compels us 
 to believe not only what it pleases us to admit, or what a 
 narrow understanding considers as important and fun- 
 damental, but everything which He teaches us: to accuse 
 God of being a liar, even in a thing of itself insignificant, 
 would be a horrible blasphemy ; to pay no attention to 
 His teachings would be a revolting insult, an act of 
 impiety. 
 
 Therefore, in considering the infinite majesty of God, 
 the importance of revealed truth, and the absolute obli- 
 gation all men are under of accepting such truth as di- 
 vine, human reason sees clearly that there is a supreme 
 
The Bible and the Ride of Faith, 
 
 necessity for purity in doctrine, and conse(|ueiitly unity of 
 faith. Is not a glance at the life and doctrine of Jesus 
 Christ and the Apostles sufficient to convince us of this 
 fact? For what purpose those numerous miracles of the 
 Saviour which astonished all Judoa ? For what pur- 
 pose those prophecies fulfilled in Ilis person, if it were 
 not to prove the divinity of His mission on earth? And 
 why place these proofs before our eyes, if not to con- 
 vince us of the infallible truth of Ilis teachin*^s, and to 
 engage us to give them our complete adhesion and to 
 believe in them entirely? .. 
 
 Each book of the Sacred Writings shows us how 
 ardently our Saviour Jesus Christ desired that the true 
 doctrine should be kept intact, and how He held in 
 horror those who distorted His divine words. 
 
 This is why He sent His Apostles with the same 
 authority which He had received from His Heavenly 
 Father : He enjoined them to preach the Gospel to all 
 nations, teaching them all that He commanded them to 
 teach ; He promised to be with them to the end of time.^ 
 He sent unto them the Spirit of truth, which was to 
 abide with them, and guard them from every error. 
 The power He conferred on them was such that who- 
 soever listens to them listens to Him, and whosoever 
 scorneth them scorneth Him. 
 
 It is very evident that Jesus Christ, by promising to 
 His Apostles, and to their successors. His perpetual 
 assistance, by giving them the Spirit of truth, by order- 
 ing all natioii" to listen to them and to respect their 
 
 ' St. Matt, xxviii. 19, 20 ; St. Mark xvi. 15, 16 ; Acts of the Apostles 
 i. 8 ; St. John xiv. 26, xvi. 13. 
 
' Of the Rule of Faitk in gencraL j 
 
 teaching, by adding even that whosoever does not be- 
 lieve shall be condemned, — it is, 1 say, very evident that 
 thereby lie established His teaching Church, and that 
 He gave it the necessary guarantees for j)reserving in 
 its perfect integrity that doctrine which He had just 
 revealed to the world. 
 
 On the other hand, those who abandon or corrupt 
 the faith are called fals. prophets, ravening wolves, 
 liars, chilch'en of malediction, dried-up fountains, clouds 
 blow^i about by every wind, antichrists, seducers, trees 
 twice dead and plucked up by the roots, wandering 
 stars, tfec.'^ 
 
 All these false teachers are to be carefully avoided : 
 they are wolves in sheep's clothing. St. Paul even tells 
 us to flee from a heretic after a first and second warn- 
 ing.^ St. Jolin^ goes so far as to say that we are not 
 to receive into our houses nor even salute those who do 
 not keep the doctrine of Jesus Christ, because it is to 
 communicate with their wicked works. By this may be 
 seen how important Jesus Christ and His Apostles con- 
 sidered it that the divine teachings which they had just 
 given to the world should not be in any way altered, or 
 left a prey to the caprices and passions of men. 
 
 Reason and faith therefore agree in proclaiming 
 aloud that if God, who is infallible in His very essence, 
 vouchsafes to reveal to us truths which are beyond our 
 understanding, we are obliged to believe them all with- 
 out reserve or distinction. Now all the Christian world 
 admits the fact of divine revelation. Therefore it must 
 
 2 St. Matt. vii. 16 ; Acts xx. 29 ; 2 Peter ii. 17 ; 1 John ii. 18 ; Jude 
 12, 13, &c. » Titus iii. 10. « 2 John 10, 11. 
 
6 * ■ The Bible afid the Rule of Faith, 
 
 necessarily admit all which is contained in that revelation, 
 the smallest things equally with the most imj)ortant. 
 What is more, we have seen that Jesus Christ has made 
 use of the most efficacious means. His special protection 
 and the aid of the Holy Ghost, to maintain the integrity 
 of His teachings in His Church, and that He has stig- 
 matised in the most terrible manner those who propa- 
 gate false doctrine. Hence it is of extreme importance, 
 it is even necessary, according to the express will of our 
 Saviour, that we should seek to know all the truths 
 which it has pleased Him to manifest to us, and the 
 true sense in which He has vouchsafed to reveal them 
 to us. 
 
n 
 
 CHAraER II. 
 
 Necessity of a rule of faith — Its characteristics ; it should he adapted 
 to all classes of society ; it should he sure, efficient to put an end 
 to controversies, and perpetual. 
 
 There are none amongst the Protestants (if we excc})t 
 Socinians and Unitarians, of whom we shall not speak) 
 who do not acknowledge that Jesus Christ is true God ; 
 consequently all ought to admit the truth of His teach- 
 ings, and make them the object of their faith. 
 
 This faith is so highly necessary, that Jesus Christ 
 Himself declares that ^ he that believeth not shall be 
 condemned;' that * without faith it is impossible to please 
 God.' 
 
 If it be thus, ' God, who will have all men to be 
 saved, and to come to the knowledge of the truth,' must 
 have given to all an easy way of knowing the object of 
 their faith, the truths which He has revealed to them. 
 In fact it is in essential opposition to the infinite good- 
 ness of God that He should exact from men faith in 
 His teachings, that He should exact it even under pain 
 of damnation, without giving them, meanwhile, sure, 
 easy, infaUible means of knowing what is His doctrine ; 
 this would be willing the salvation of men, and at the 
 same time not willing it; this would be imposing an 
 obligation of arriving at a certain end without giving the 
 means of doing so. , 
 
8 ' The Bible and the Rule of Faith. 
 
 It is evident to every one that the means of arriving 
 at the necessary knowledge of the truths revealed by 
 God :^ould not be suited only to the capacity of superior 
 minds — minds cultivated by long and serious study; but 
 they should be adapted to all classes of society , suited to 
 the capacity of the poor and ignorant, who also have 
 souls to save, and a happy eternity to strive for. 
 
 They should also be certain and sure, for doubt and 
 uncertainty are incompatible with an act of divine faith ; 
 a fallible testimony, unless it bears its confirmation in 
 itself, cannot produce so firm and unchangeable an as- 
 sent as such an act of faith would exact; and under 
 these circumstances hesitation would be permissible. 
 Any soul desirous of working out its eternal salvation 
 might exclaim with fear. Who knows whether the doc- 
 trines I am professing, or which are being taught me, 
 have really God for their author ? Who knows whether 
 I am not far advanced in the paths of error ? And yet, 
 'how impossible for me, amidst the tumult and con- 
 fusion of thousands of different opinions, to distinguish 
 what is true from what is I'alse ! how impossible for me 
 to know whether I am not on the brink of a precipice ! 
 What an ever-fruitful source of uneasiness, of ceaseless 
 alarm, of interminable anguish ! How can it be believed 
 that a God who is infinitely good can have left His 
 creature a prey to agitation and doubt, and with no 
 possibility of finding rest on the solid ground of cer- 
 tainty I No, indeed ; such an assumption is entirely in- 
 admissible. 
 
 These means of ascertaining what doctrine is re- 
 vealed should be efficienty to put an end to controversy ; 
 
Of the Rule of Faith hi geficral. 
 
 otherwise the innumerable difficulties which have been 
 raised on all the points of divine revelation would always 
 remain unsolved, and would at one blow annihilate the 
 Christian creed, all those truths which Jesus Christ has 
 given to the human race. At the same time they ought 
 to be perpetual and indefectible ; for they should extend 
 to all men, and hence embrace all ao;es. The rule of 
 faith must last as long as the true faith itself. Now the 
 true faith must last to the end of time. The rule of 
 faith therefore will likewise have the same duration. 
 It is, besides, evident that in our day men have no less 
 need of this compass than those of past ages had if they 
 wish to follow in the path of truth, that narrow path 
 which leads to God, their true end, and consequently 
 to the heavenly land. 
 
 Such are the requisite conditions for the sacred de- 
 posit of revelation remaining intact in the midst of 
 humanity, and shedding abroad on it that bright light 
 of which it is the burning centre. Otherwise there can 
 never be anything but dissensions, all kinds of opinions, 
 pernicious scepticism, the darkness of error. If I do 
 not mistake, this is a conclusion which every one will 
 readily admit, and which experience is incessantly con- 
 firming. 
 
CHAPTER III. 
 
 What is the rule of faith which was established by our Lord Jestis 
 Christ ; or what means did He choose to communicate His doctrine 
 to us ?— The Bible— Tradition. 
 
 All vie with one another in proclaiming that the re- 
 vealed Word of God is the rule of faith. On this point 
 also there is unanimity of feeling. 
 
 But where is this word of God, this supernatural 
 revelation, to be found ? Protestants answer : * In the 
 Bihle^ and only in the Bible!^ Catholics, on the contrary, 
 unanimously reply : ^ In the Bible and in Tradition.^ 
 Here is the first divergence. According to Protest- 
 
 * * We may well assert, that the rejection of tradition as a rule of 
 faith was the vital principle of the Reformation.'' Herbert Marsh, Com- 
 parative View of the Churches oj England and Rome, p. 83, 1841. 
 
 ' What I have always conceived to be the great leading principle of 
 Protestantism is, namely, the entire sufficiency of Scripture, independ- 
 ently of tradition, as a rule of faith and doctrine.' P. N. Shuttleworth, 
 Not Tradition hut Scripture, p. 21-2, 1839. 
 
 ' With the doctrine of the supremacy of the Holy Scriptures to the 
 consciences of individuals, and the right of private judgment in con- 
 tradistinction to the authority of the Church, she (the reformed Church 
 of England) stands or falls.' Goode, Regula Fidei Divina, vol. i. prsef. 
 p. xlii. 
 
 ' The gi'and fundamental distinction between the Roman Catholic 
 and the Protestant religion consists in this very point, that whilst Pro- 
 testants maintain that a full and perfect rule of faith is contained in 
 the Scriptures, and that, consequently, these furnish in and by them- 
 selves a sufficient basis for all doctrines necessary to salvation, the 
 Church of Rome holds that the Holy Scriptures are insufficient by 
 themselves, and that we must admit, in addition to them, a second 
 source, from which some essential articles of faith are derived, namely, 
 tradition ; and that this second source is of equal authority with the 
 fii'st, and independent of it.' Gayer, Catholic Layman, vol. i. p. 61. 
 
f ■■ 
 
 Of the Rule of Fait J i in goteral, 1 1 
 
 ants, there is not any revealed truth outside the Sacred 
 Writings. 
 
 According to Catholic doctrine, there is the written 
 and the unwritten word of God ; the whole preserved to 
 us by means of tradition, i.e. by the divinely-instituted 
 teaching body, the Apostles and their successors, whom 
 Jesus Christ has commanded to preach His doctrine ; 
 and in this case the Sacred Writings are, to speak truly, 
 only a part of objective tradition. 
 
 It would not, perhaps, be out of place here to give 
 the argument which Schurft made use of against Luther, 
 and which wounded the Saxon reformer to the quick : 
 ^ What is the Bible other than a tradition ? How prove 
 its divinity, except by oral tradition, the tradition of past 
 ages, which assures us that the inspiration of God is 
 spread over its pages ? The N( , Testament is not like 
 the heavens, where each star speaks in a language under- 
 stood by all. Who handed to us this book of good tid- 
 ings ? Men. Who transmitted it to us from age to age ? 
 Men. Therefore it is by tradition you know that the 
 name of Christian which vou bear comes from Christ. 
 It is the stream of tradition which has borne to you the 
 two Testaments, the Sinai and Thabor, the Old and the 
 New Law, God and Jesus.' Scripture, then, is in 
 reality only tradition ; it is by men that it has been 
 transmitted and preserved until our times. 
 
 But let us for a moment leave aside tradition pro- 
 perly so called, or the unwritten word of God, and let us 
 fix our eyes only on the Scripture, which is the rule of 
 faith for all Protestants. They acknowledge and openly 
 profess that the Bible contains the word of God to man ; 
 
1 2 The Bible and the Ride of Faith, 
 
 on tliis point also are they in perfect harmony with Ca- 
 tholics, whose doctrine is laid down in the Fourth Session 
 of the Council of Trent. In fact, that Council declares 
 that God is the author of the Old and of the New Testa- 
 ment, and that all tlie books therein contained, and each 
 part of them, should be received with piety and venera- 
 tion. All Christians, then, profess profound respect for 
 the written word of God. 
 
 Now how can we appropriate to ourselves this word 
 of God, this revelation contained in a book? How en- 
 able the intelligence of each one to lay hold of the 
 object of our faith % By what means is the word of God 
 to reach our souls ? In other terms, what is the prox- 
 imate rule of our faith ? 
 
 Catholics reply : It is the infallible Church, estab- 
 lished by Jesus Christ to teach all nations what it has 
 pleased Him to reveal it is to her that He has confided 
 the whole sacred deposit of His doctrine, to be preserved 
 and propagated in its integrity until the end of time. It 
 is true that a part of this revelation has been, by the 
 special providence of God, consigned to the Sacred Books, 
 but this fact has in no v/ay destroyed the mission com- 
 mitted by Christ to His Church to teach His doctrine 
 orally, nor the obhgation of the faithful to follow and 
 obey these teachings. It is, then, from the teaching and 
 divinely-constituted Church that we should receive the 
 revealed truth, whether contained in the Holy Scrip- 
 tures or only in tradition. 
 
 Protestants are not all agreed on this important 
 question. Some hold, as the right means of arriving at 
 the knowledge of written revelation, the exercise ofm- 
 
r I 
 
 Of the Ride of Faith in general, 1 3 
 
 dividual reason^ which can and ought to study the word 
 of God in the Bible, penetrate its meanincr, and deduce 
 from it a creed or assemblage of truths which it is bound 
 to believe. Others assert that every reader of the 
 sacred text, in so far as he is a prayerful man, animated 
 by pious feelings, a fervent Christian, may rely on the 
 ligld of the Holy Ghost, which will enlighten his under- 
 standing, making him comprehend biblical obscurities in 
 their true sense ; that is to say, by the light of a heavenly 
 flame, which can only be extinguished through the 
 want of a right intention on the part of each incUvidual. 
 Others, again, receive the doctrine contained in the 
 Scriptures by the medium of their Church; but this 
 Church is not infallible, it can err, and nobody is obliged 
 to submit to its teachings, unless such teachings are 
 found to be conformable with the Bible. 
 
 Let us first consider the "^rotestant rule of faith 
 objectively, that is to say, the Scripture itself and in 
 itself; and afterwards subjectively, that is to say, in the 
 different ways which our adversaries employ to arrive 
 at a knowledge of written revelation, or of the sense 
 of the Bible. In other terms we will, in the first place, 
 study their remote, and in the second place their prox- 
 imate, rule of faith, and we shall see that it is neither 
 suited to the capacity of all, nor ej^cient to put an end to 
 controversy, nor indefectible, and that consequently it 
 does not possess the characteristics which ought to be 
 inherent in every rule of faith. 
 
THE PROTESTANT RULE OF FAITH. 
 
 CHAPTEE I. 
 The Protestant remote rule of faith, or the book of the Holy Scriptures. 
 
 For us Catholics, all questions that may arise with re- 
 gard to the Holy Scriptures receive an easy and com- 
 plete answer from the Church. In her we have a living, 
 infallible, supreme tribunal; she speaks, and on that 
 subject, as on all others, every Catholic submits his in- 
 telligence and will to hers, yielding her the firm and 
 free adhesion of his faith. Hardly has she pronounced 
 her judgment, when the question is decided ; doubt dis- 
 appears before the splendour of truth : the doctrine just 
 defined takes its place amidst the array of knowledge 
 already gained by the human mind, and no one any 
 longer thinks of contesting it. But our separated bre- 
 thren remain, and always v^^ill remain, in uncertainty on 
 a number of controverted points, precisely because they 
 refuse to recognise the supreme tribunal which Jesus 
 Christ has instituted for teaching all nations. Who will 
 tell them which are the books inspired by God ? Who 
 will indicate to them which books compose the canon of 
 the Holy Scriptures ? Who can inform them indubitably 
 
( I ■ . » 7 ' 
 
 The Protestant Rule of Faith, i$ 
 
 that their Bible is authentic, that it has not been falsi- 
 fied, that it is indeed the expression of the divine word ? 
 No one. These are so many enigmas for them, of which, 
 as we are going to see, they have no solution ; they sap 
 the very foundations of the edifice of Protestantism ; 
 doubt upon doubt, with all its terrible anguish, — this is 
 the shoreless ocean upon which they are tossed about ; 
 this is the fathomless abyss in which all hope of certainty 
 is swallowed up. Some development of this subject will 
 better show the state of this question ; the impartial 
 reader will be able to remark a whole series of impossi- 
 bilities which are inherent in the fundamental principles 
 of Protestantism, and which destroy it completely. , 
 
 FIRST ARTICLE. 
 
 It is impossible for a Protestant to know whether the Sacred Scriptures 
 are an inspired book — Examination of the characteristics by means 
 of which Protestants assert that they establish the inspiration of 
 the Sacred Books, 
 
 What is inspiration ? Without wishing to give here 
 a strict definition of it, I will say that it is a super- 
 natural process, which passes in the mind of man, and 
 which, like all interior processes, is only known by God 
 and by him who is inspired. Inspiration cannot then be 
 made manifest to other men except by exterior effects, 
 that is to say, by the book itself which results from the 
 inspiration, or by some trustworthy testimony. 
 
 But what exterior marks can be found in the Book 
 of the Holy Scriptures to establish the fact that they 
 are inspired by God ? Let us first acknowledge that it 
 cannot be proved by the Scriptures that the Scriptures 
 
1 6 The Bible and the Rule of Fail h* 
 
 themselves are inspired. This would be proving a thing 
 by means of itself; and besides, there is no text which 
 affirms this inspiration of the Bible in general, nor from 
 which we can deduce it. 
 
 Will it be said, as some Protestant writers have 
 affirmed, that the Scriptures are inspired, because they 
 contain the narration of miracles and proi)hecies which 
 have been faithfully accomplished ? Evidently not; for 
 a book whose author is an ordinary man, left to the 
 resources of his own intelligence, might contain a re- 
 cital of these supernatural manifestations. At the very 
 most, we might conclude that he was relating a doc- 
 trine, or revealed facts, such as any profane historian 
 might do ; but there is a long distance between that 
 and the inspiration which indicates such a direct influ- 
 ence of God on the sacred writer, as makes that writer 
 express just what God wills to be revealed to the world, 
 and nothing farther; so that one might exclaim, This 
 book is God's Book, this word is God's Word. 
 
 Will it be affirmed that the sanctity, sublimity, and 
 harmony of the doctrine contained in the Scriptures 
 prove them to be inspired ? No, I would unhesitatingly 
 reply ; such cannot be constituted a proof, for all these 
 qualities are certainly to be found united, and to an 
 equally high degree, in the magnificent letters of St. 
 Clement Romanus, St. Ignatius the Martyr, St. Poly- 
 carp, and even in the Imitation of Jesus Christy as in 
 the books of Paralipomenon (Chronicles), or in the 
 Epistles of St. John, St. Jude, St. Peter, or St. Paul to 
 Titus and to Philemon. If among the inspired books 
 we are to range all those which bear the impress of a 
 
i I 
 
 The ProicsUint Rule of Faith, 
 
 holy, sublime, and ever-logical doctrine, we should have 
 to count them by thousands ; and the writings of the 
 fathers and doctors of the Church would certainly not 
 occupy the lowest place. 
 
 Will the inspiration of the Scriptures be maintained, 
 because those who read them are moved bv them to 
 great feelings of piety, and experience marvellous effects 
 as regards their spiritual advancement? Again, no; for 
 books of piety, ascetic works, such as those of St. Bona- 
 venture, of the Blessed Louis of Grenada, of St. Igna- 
 tius of Loyola, of St. Francis de Sales, would certainly 
 produce an equally consoling effect as reading the Book 
 of Numbers or the Apocalypse of St. John. It is 
 therefore impossible to draw from the book of the Bible 
 itself any convincing proof of its inspiration. 
 
 To know, therefore, whether God is really the prin- 
 cipal Author of the Scripture, no other way remains 
 than that of testimony extrinsic to the Sacred Book, 
 and trustworthy. This testimony must be either human 
 or divine. If it is human, it must necessarily take its 
 origin from the inspired writer, for he alone and God 
 are, in an immediate manner, aware of the fact of 
 inspiration. 
 
 But if this testimony is human — in other words, if 
 the authority on which I lean is that of a man — I could 
 only believe the fact of inspiration with a human and 
 fallible faith. Consequently, it is as clear as noonday 
 that it is only with a human faith that I can believe 
 what is contained in the Bible — all the truths which 
 God may have there inspired and revealed. In fact, in 
 that case human testimony is the basis of my faith, of 
 
 
 
1$ •' The Bible and the Ride of Faith, 
 
 my belief in the fact of inspiration. Now a faith which 
 reposes on purely luunan testimony is not and cannot 
 be other than a human and fallible faith; and if we can 
 only believe the fact of inspiration with a human and 
 fallible faith, we can only believe the truths contained 
 in Scripture with a human and falHble faith also. Still, 
 as is acknowledged by all. Catholics and Protestants, we 
 ought to believe everything contained in the Bible with 
 divine faith. Human testimony, then, is entirely in- 
 sufficient to establish the fact of inspiration ; divine 
 testimony is the only basis on which the edifice of our 
 faith can solidly repose. 
 
 There is evidently no necessity that God Himself 
 should render this testimony in an immediate manner ; 
 it is sufficient that He should do so by an authentic 
 organ, by a legitimate ambassador, to whom He would 
 have directly revealed the fact of the inspiration of 
 such and such a book. For us Catholics this divinely- 
 constituted organ is the teaching Church, which can 
 show all the titles of her heavenly mission. But as 
 Protestants do not admit her divine authority, it results, 
 as an inevitable consequence, that they are unable to 
 prove the inspiration of the Bible, and of each of the 
 books composing it. 
 
 This demonstration, the substance of which 1 have 
 borrowed from the Rev. Father Franzelin, my former 
 teacher, and one of the glories of the Gregorian Uni- 
 versity, appears to me conclusive and unanswerable.' 
 
 • See Frauzelin, De Divind TradiHone et Scripturd, p. 331. 
 
> 
 
 The Protestant Ride of Faith, 19 
 
 SECOND ARTICLE. 
 
 It is impossible for a Protestant to know what books corapose the canon 
 of Scripture or the Bible — Incessant variations of Protestantism on 
 the subject. 
 
 I interro<;ate any Protestant whatever who professes 
 to believe in the Word of God contained in the Bibky 
 and in the Bible alone, and I put to him this question : 
 Which are the books composinfr the Bible? How many 
 are there? He will doubtless, in the first place, cite me 
 all the Protocanonical books of the Old Testament.^ 
 
 But why do you not admit the Deuterocanonical 
 books into your Bible ?^ What reasons have you for 
 excluding them from it ? Because, he will say, the Pro- 
 tocanonical, which form the canon of the Jews, were com- 
 prised in the collection of the Scriptures in the time of 
 Jesus Christ and the Apostles, whilst thus much cannot 
 be said for the Deuterocanonical. Now it may be seen 
 in many places of the New Testament that our Saviour 
 
 * The name of Protocanonical is given to those books whicli have 
 always been looked on as inspired, and about which tliere has never 
 been any difficulty regarding their admission into tlie canon of the 
 Scriptures. The Jews, who looked on these books as divine, reckoned 
 the number of them as twenty-two, the same in number as the letters 
 of their alphabet. They are the following : Genesis, Exodus, Leviticus, 
 Numbers, Deuteronomy, Josue, Judges, Ruth, two books of Samuel, two 
 books of Kings, two books of Paralipomenon, Esdras and Nehemiah, 
 Esther, Isaias, Jei'emias and the Lamentations, Ezechiel, Daniel, the 
 twelve lesser Piophets, Job, the Psalms, the Proverbs of Solomon, 
 Ecclesiastes, the Canticle of Canticles. 
 
 * The Deuterocanonical books are those concerning which there 
 have been doubts as to their inspiration at certain times and in certain 
 places. In the Old Testament they are : Tobias, Judith, Wisdom, Ec- 
 clesiasticus, first and second book of Machabees, Baruch. To these 
 complete books are added some portions of Daniel (iii. 24-00, xiii. and 
 xiv.) and the last seven chapters of Esther (x. 4 to xvi. 24). 
 
ao The Bible and the Rule of Faith, 
 
 and the Apostles liavo a])|)r()ve(l tliis collection us 
 i)ein<r composed of inspired hooks ; we have therefore 
 divine testimony to the inspiration of the Protocanoni- 
 cal Books. 
 
 Admitting sucli to he the case, I will remark that 
 this testimony is purely affirmative^ and not exclmive. 
 We may conclude from it, if you will, that these hooks are 
 inspired ; hut it would he illoo;ical to deduce from it that 
 these hooks alone, are inspired, to the exclusion of all 
 others, and that the Jewish canon was complete. 
 
 The reasoning of Protestantism appears to he all the 
 more false, since all Christians acknowledge that the 
 Apostles trar emitted to the Churches other hooks, which 
 are part of the New Testament, and are looked on as 
 inspired; that the Jews had in their possession other 
 books with regard to which there was a doubt, that Is to 
 say, as to whether they had the same authority as the 
 Protocanonical ; that probably the Hellenist Jews had 
 Bibles containing other books besides those enumerated. 
 It is, t^ ^":, anj isiblo for Protestants to prove whether 
 their anon of he Old Testament is complete or incom- 
 plete.* 
 
 Perhaps I may be told that the Protocanonical books 
 are quoted in the New Testament to confirm and prove 
 certain dogmas, and that consequently Jesus Christ and 
 the Apostles looked on them as divine and inspired. 
 
 To this I reply that it is false to say there are quota- 
 tions from all the books, even the Protocanonical, of the 
 
 * See the discourse of the Re'*. Mr,, Doudiet, pronounced at the 
 ftBPembly of the Bible Society, held at Quebec, February 14, 1872, and 
 reported in the Morning Chronicle of the following day. 
 
The Protestant Rule oj Faitlu 1 1 
 
 Old Testament; for no vestif;;e is to be found of the 
 book of Judges, of Ecclesiastes, of the Canticle of 
 Canticles, of Esther, of the first and second books of 
 Esdras. Moreover, even supposing they were all quoted 
 in the New Testament, that would not prove they were 
 the only inspired ones; for no testimony can be brought 
 forward to suj)port such an assertion. Besides, quota- 
 tions from profane authors even may be met with, such 
 as Epimenides and Aratus, and also from works which 
 certainly form no j)art of the canon of Scripture, and 
 which have not even reached us, such as iXiaBook of the 
 Wars of the Lord!* 
 
 But let us come to the books of the New Testament,^ 
 the inspiration of which can only be proved by tradition 
 aloney or at the same time by the apostolic writings. Ex- 
 cept St. Peter^ no one makes mention of St. Paul's 
 Epistles as belonging to Scripture. lie says they ^ con- 
 tain things hard to be understood, which the unlearned 
 and unstable wrest, as they do also the other Scriptures^ 
 to their own destruction.' 
 
 Here it will not be without utility to make some short 
 
 ^ remarks on this subject. The fli^st is, that St. Paul had 
 
 not yet written the second Epistle to Timothy when St. 
 
 Peter wrote that of which we have spoken ; an evident 
 
 » PeiTone, Regola lU Fede, vol. i. p. 145. 
 
 • A great number of ProtcBtant ccmmunions now admit into their 
 Bibles all those books of the New Testament which we ourselves admit. 
 However, on this subject, as on many others, there are nearly infinite 
 variations. The parts more generally considered as Deuterocanonical 
 are the Epistle of St. Paul to the Hebrews, that of'St. James, the second 
 of St. Peter, the second and third of St. John, that of St. Jude, and the 
 Apocalypse of St. John. In this capricious condemnation are included 
 some fragments of the Gospels, such as St. Mark xvi. 9-20, St. Luke 
 xxii. 43-44, St. John viii. 2-12. ^ 2 Peter iii. 16. 
 
2 2 The Bible a7id the Ride of Faith, 
 
 proof that the Prince of the Apostles could not have 
 reckoned this Epistle to Timothy among the inspired 
 books, since it did not then exist-. The ucond is, tliat 
 neither the Gospel nor the Apocalypse of St. John were 
 yet composed, and that none of the other Gospels are 
 mentioned in this text by St. Peter. Nevertheless, 
 Protestants admit these books into their Bible. On what 
 ground do they so % Only on that of Catholic tradition : 
 there is no other possible basis. The tldrd is, that this 
 second Epistle of St. Peter is precisely one of those books 
 whose authenticity and apostolic origin can only be 
 proved by means of tradition. The fourth is, that those 
 Protestants who do not admit the canonicity of this second 
 Epistle of St. Peter have absolutely no other means of 
 establishing the inspiration of the books of the New Tes- 
 tament than the authority and testimony of the Catholic 
 Church. Now tliey reject this testimony. It is therefore 
 absolutely impossible for them to show why they admit 
 such and such books into their Bible. 
 
 The evident conclusion to be drawn from the preced- 
 ing remarks is, that Protestants are not able to give 
 any reason for the choice they make of their Bible, which 
 contains only Protocanonical books, over the Catholic 
 Bible, which also contains the Deuterocanonical.. In no 
 part of the Scriptures is there to be found a ready-pre- 
 pared catalogue of the Sacred Books. Here and there 
 only are there some short quotations from the books of 
 the Old Testament, or a somewhat vague confirmation of 
 what is contained in the Law, the Prophets, and the 
 Psalms. But what is designated by these general appel- 
 lations ? Tradition may guide us up to a certain point, 
 
The Protestant Rule of Faith. . 23 
 
 but it cannot indicate this precisely; and as to several 
 books of the New Testament a certain ju'oof is radically 
 impossible. I sum up by saying to them : You lay down 
 as a principle that only the books contained in your 
 Bible, your canon, contain the Word of God and are 
 divinely inspired, and that tradition can have no autho- 
 rity of itself except in so far as it agrees with the Scrip- 
 tures. Now the Scriptures contain no positive testimony 
 concerning the number and the canon of the books of 
 the Old and New Testament, which all Protestants look 
 on, however, as inspired. If, then, the silence of Scrip- 
 ture suffices for considering a tradition as false or doubt- 
 ful, it necessarily ensues that historical tradition is of no 
 value in proving the inspiration of the books of the Old 
 and New Testament. It is therefore absolutely essential 
 either to renounce the fundamental principle o^ the Bible 
 alone, or else to renounce all hopes of showing which are 
 the inspired books composing the Scriptures or the 
 Bible. 
 
 Now let us look a little at the variations of Protest- 
 antism with regard to the canon and number of the 
 Sacred Books. ^I.uther rejected from the canon of the 
 Scriptures Job, Ecclesiastes, the Epistle to the Hebrews, 
 the second Epistle of St. Peter, the second and third of 
 St. John, that of St. Jude, and the Apocalypse. Cal- 
 vin removed also from it the books of Esther, Tobias, 
 Judith, Wisdom, Ecclesiasticus, and the two books of 
 Machabees. Spinosa and other critics cast a doubt on the 
 authenticity of the Pentateuch, the Judges, Kings, the 
 two books of Paralipomenon, Isaias, Jeremias, Ezechiel, 
 Daniel, and the twelve lesser Prophets ; Hobbes that of 
 
24 ' The Bible and the Ride of Faith, 
 
 Kutli ; Pereyre that of Josue. Grotiiis asserts that the 
 Canticle of Canticles^ the Book of Wisdom, and the two 
 last Epistles of St. John are not inspired. The Socinians 
 denied the divinity of the book of Proverbs ; the Ana- 
 baptists that of the Psalms and the books of Esdras, 
 Strauss contests the authenticity of the Gospel of St. 
 Matthew ; Griesbach that of St. Mark ; Evan son and 
 Wette that of St. John, which Theodore Beza had 
 already mutilated ; Semler, March, and Collins, those of 
 the four Evangelists at once. Sleimacher denies the 
 divine inspiration of the first Epistle to Timothy ; Eichorn, 
 that of the second, as well as of the Epistle to Titus ; 
 Breitschneider, that of the two last of St. John ; Balten, 
 that of St. Jude ; Cludius, that of the first of St. Peter ; 
 and the mythologists, as well as the rationalists, neither 
 believe in the epistles of the Apostles, nor in any books 
 whatever of the Old and New Testament; so that a Pro- 
 testant bookseller who wished to publish a Bible con- 
 taining only books whose authority would be recognised 
 by all his co-religionists would have nothing to print. 
 The Reformation has no Word of God. Luther tam- 
 pered with this sacred deposit ; his discipkis have entirely 
 dispersed it A thousand times blessed be the wisdom 
 of the Popes, who have kept it intact for us !'® 
 
 Besides, who does not know that from the days shortly 
 after the Apostles the heretics denied the authenticity 
 of a great number of our Sacred Books, and substituted 
 others in their place, such as the Gospel according to 
 the Hebrews^ according to the Egyptians^ of the Childhood^ 
 of Nicodemus, &c. ? On the other hand, do we not know 
 • Constant, Infaill. des Papes, vol. ii. p. 451, &c. 
 
1 I 
 
 The Protestant Rule of Faith. 25 
 
 that ccTtaiu individual Churches for a time looked oil 
 sundry books as canonical and inspired, which books have 
 since been rejected as apocryphal or as purely human, 
 such as the Letters of St. Clement, the Pastor of Hermas, 
 the Epistle of St. Barnabas ? Now take away the infal- 
 lible authority of the Church and try to get out of this 
 chaos ; choose among all these writings those animated 
 by the divine Spirit ; discriminate those which are in- 
 spired from those- which are not ; prove the authenticity, 
 the divinity, the integrity of some, and at the same time 
 the apocryphal or purely profiwie x^haracter of others ; 
 you will be very clever if you discriminate to the entire 
 satisfaction of every one, and in such way as to put an end 
 to all doubt. Whilst waiting for a favourable solution 
 of this question. I must allow myself to believe that it is 
 absolutely impossible to arrive at so magnificent a result. 
 Neither the authority of taknt,nor the prestige of science, 
 nor deep and conscientious study, can ever weigh suffi- 
 ciently with intelligent niinds to convince them, and bring 
 them to a state of unity on these fundamental points. 
 There is but one supreme authority, divinely constituted, 
 infallible, and recognised as such, which can decide this 
 controversy and put an end to the incessant fluctuations 
 of human reason, which is always inclined to pride, even 
 in the midst of its most lamentable weaknesses. 
 
 THIRD ARTICLE. 
 
 It is impossible for a Protestaut to establish the authenticity of all the 
 texts of the Bible by means of Scripture ; in point of fact such proof 
 is very difl&cult, and above the capacity of minds of ordinary intelli- 
 gence or but little cultivation — Acknowledgment of Protestantism 
 on this important subject. 
 
 It must not be lost sight of that Protestants find 
 
'26 The Bible and the Riile of Faith, 
 
 the word of God only in the Bih^ '; for them there are 
 no revealed truths apart from that volume. Now the 
 Bible is entirely silent as to the authenticity of the 
 books composing it, and also as to the integrity of the 
 text ; there is no mention of a great number of these 
 books either in the Old or in the New Testament ; and 
 even supposing that there was reference to them in some 
 part, the authenticity of the book and passage wherein 
 they were spoken of would have to be proved, conse- 
 quently the problem could never be solved. As to several 
 books of the two Testaments, it is impossible to know 
 the authors of them, or to determine the precise epoch 
 at which they were written. ^For,' as the celebrated 
 Father Perrone writes,^ ^ if so many modern critics have 
 not only doubted but even denied the authenticity of 
 the Pentateuch as the work of Moses, although these 
 are some of the least contested books, and are proved to 
 be authentic by the most solid reasoning, what may not 
 be said of the books of Job, Josue, Judges, Ruth, Kings, 
 Paralipomenon, and others V 
 
 Perhaps some basis or proof, apart from the Scrip- 
 ture, will be sought to prove the authenticity and integ- 
 rity of them — perhaps recourse will be had to the autho- 
 rity of the Synagogue and the Jewish people. This is 
 well ; but then why persistently refuse to the Catholic 
 Church, to its legions of saints and learned men, an 
 authority so easily acknowledged in so many other per- 
 sons % 
 
 Again, how can they prove that the books of the 
 New Testament are indeed the work of those whose 
 • Regola di Fede, vol. i. p. 158. 
 
TJie Protcsianl Ride of Faith, 27 
 
 names they bear? Not very easily. Indeed, many mo- 
 dern critics have not hesitated to consider as apocryphal 
 the second Epistle of St. Peter, the Epistles of St. 
 James and St. Jude, as well as the Apocalypse. A 
 writer need not necessarily be the antlior of a book be- 
 cause his name is placed at the beginning of it ; the 
 name may have been added afterwards. Nearly every 
 one admits now that it was not the Evangelists them- 
 selves who entitled their writings Gospel according to 
 St. Matthew^ St. Mark, St. Luke, or St. John. How 
 prove they are really authentic ? This is not so easy a 
 thing as is generally supposed ; to be personally assured 
 of it a man must devote himself to such serious study, 
 to such infinite research, as not one in a thousand of the 
 human race is capable of. Ho^^- ^rove with that clear- 
 ness which springs from certainty, which compels con- 
 viction, and which is absolutely necessary in such a 
 matter — how prove that there has been neither interpo- 
 lation nor corruption of the primitive text during a 
 period of eighteen centuries? This point offers still 
 greater difficulties to solve than the preceding one ; and 
 I even do not hesitate to say that it is impossible to prove 
 clearly the integrity of all the texts of Scripture by ap- 
 plying only the rules of ordinary criticism. For us 
 Catholics, who believe that all the Word of God, even 
 the written, has been confided to the care of the infalli- 
 ble Church of Jesus Christ, to be by her preserved and 
 propagated in all places and throughout all ages, we re- 
 main perfectly secure, for our faith is founded on the 
 immovable rock of the divine promises. But I openly de- 
 clare that were I a member of some Protestant sect mv 
 
28 The Bible and the Rule of Faith. 
 
 tranquillity would be far less perfect ; I would ask both 
 myself and of my ministers whether this Book, this 
 Bible which they present to me, be indeed inspired by 
 God, and whether it is in reality the Word of God. 1 
 would ask them whether this volume contains the whole 
 of the Word of God, or only a part ; whether the books 
 they reject as Deuterocanonical and uninspired may not, 
 by chance, be as divine as the Protocanonical ; whether 
 this Bible which they give me may not have been falsi- 
 fied in many parts ; if many texts may not have been 
 omitted, altered, or invented. These are fundamental 
 questions for all who admit Hhe Bible only' as their 
 rule of faith; questions excessively difficult to answer, 
 and of which the solution, if left to the feeble resources 
 of historical criticism, must necessarily leave doubts 
 and anxieties in the minds of all those interested. 
 How, indeed, could a Protestant remain tranquil, how 
 could he possess a shadow of certainty, when he reflects 
 that his personal opinion is in direct contradiction with 
 that of thousands of learned Catholics, who, humanly 
 speaking, are all as capable as learned Protestants to 
 decide this question ? If, at any rate, there was per- 
 fect agreement among these latter with regard to the 
 constituent parts of the Bible, as to the books and texts 
 which should be contained in it, it would be a surer hu- 
 man guarantee. But we have seen what nearly infinite 
 diversity of opinion reigns on these vital questions, which 
 concern the very basis of the famous Reformation in 
 the sixteenth century ; it is sufficient to discuss them, to 
 examine them for a moment, to perceive the fragility of 
 the foundations on which Protestantism rests. 
 
 V 
 
 ( 
 
I I 
 
 The Protestajit Rule of Faith. 29 
 
 Besides, I ask any man of good faith, is it credible 
 that many Methodists, Lutherans, Calvinists, Quakers, 
 Baptists, and others, have convinced themselves by their 
 own researches, by conscientious and certainly painful 
 study, that all the books, and those books alone, of their 
 Bible, that all the texts, and such texts only, of these 
 books, are authentic, and contain the pure Word of God 
 just as the Holy Spirit dictated it to the inspired writers? 
 Without wishing in any way to make light of the la- 
 bour and acquirements of the members of the different 
 Protestant denominations, I do not hesitate to say that 
 there are few, very few^ of them who have made these 
 fundamental researches, and explored ground so thickly 
 sown with difficulties ; perhaps there are still fewer who, 
 having seriously set themselves to this study, have reaped 
 from it a firm conviction of the integrity, authenticity, 
 exactness of the version and of the inspiration of each 
 of the books of the Bible. I leave it to the conscience 
 of each among them to decide as to the truth of what I 
 now affirm. But as I may be accused of undervaluing 
 Protestant learning and exaggerating the difficulties of 
 these questions, I borrow the words of Protestants them- 
 selves. Here is what the celebrated Richard Baxter has 
 written on this subject :'° ^ Are the most highly-instructed 
 and intelligent Christians capable of proving the truth 
 of the Scriptures ? Still further, are the lower members 
 of the clergy able to do so ?' And a little further on he 
 adds that he finds it strange that some have such a horror 
 of that part of Popery which consists in giving the au- 
 thority of the Church as a basis for our faith ; and yet, 
 " The Saints' Everlasting Rest. 
 
30 The Bible and the Ride of Fifth, 
 
 he says, we, like the greater number of professors, con- 
 tent ourselves with the same sort of faith ; the only dif- 
 ference consists in the Catholics believing that the Bible 
 is the Word of God because such is the teaching of their 
 Church, whilst we believe the same thing because our 
 Church or our leaders affirm it. 
 
 The Rev. Jeremiah Jones,'* speaking of the same 
 question, says : first, that the task of establishing the 
 canonical authority of the books of the New Testament 
 is full of difficulties ; secondly, that it is of great im- 
 portance ; thirdly, that a great number of Christians 
 are not in a position to give one single reason to justify 
 the belief they hold that the books of the New Testa- 
 ment are canonical; fourthly, that very few works on 
 this subject exist. 
 
 M. Scherer, a celebrated Protestant Genevan doctor, 
 does not shrink from admitting that there is but one in- 
 fallible Church, which is able to present the canon of the 
 Scriptures to the faith of the Christian. Here are his 
 very words : ^ Unless with Catholicism we attribute su- 
 pernatural infallibility to the Church, we are forced to 
 acknowledge that she may have made a mistake in the 
 constitution of the canon, admitting books which should 
 have been excluded, and excluding others which should 
 have been admitted. The consequence is that every 
 Protestant Christian has the right, not to say is bound 
 by duty, to challenge the authority of the Church in this 
 matter ; to examine into its decision, and, where there is 
 room for doubt, to substitute his own. Now what are the 
 
 " New and Full Method of Settling the Canonical Authority of the 
 New Testament. First edition, Oxford, 1827. 
 
■ M 
 The Protestant Rule of Faith, 31 
 
 results of this liberty which Protestantism implicitly con- 
 cedes to the faithful ? Tliat the question of canonicity, 
 which forms one of the elements of Protestant authority 
 in matters of faith, is a question left to individual deci- 
 sion ; that the rule of authority does not exist in an objec- 
 tive and certain manner; that we may differ in this respect 
 without ceasing to be Christian ; that each individual is 
 called upon to pronounce on matters concerning which 
 learned men doubt and differ ; that the humblest of the 
 faithful, before feeling certain about his faith, must de- 
 cide questions of authenticity and canonicity, criticism 
 and history ; in short, that the cardinal article of Chris- 
 tian faith, the very foundation of authority, itself rests 
 on the quicksands of delicate research, of uncertain 
 literary operations — in a word, of studies rarely favoured 
 by the light of evidence. Here is, in truth, a solid foun- 
 dation for the fliith of the Church ! Behold a rule of 
 faith perfectly accessible to the mass of Christian peo- 
 ple !''^ A Catholic would not have spoken differently. 
 That these questions are difficult, very little studied, and 
 above the reach of ordinary intelligence, is a fact which no 
 one will dare to deny, and which is but too well known 
 by all those who interest themselves in these matters. 
 
 It is, then, absolutely impossible for Protestants, first, 
 to prove the inspiration of the Scriptures ; secondly, to 
 determine which books form the canon of the Scriptures ; 
 thirdly, to establish the integrity of these books and of 
 all the texts they contain ; fourthly, to place these diffi- 
 cult researches within the reach of ordinary intelligence ; 
 they will always be confined to a very small number. 
 •2 £(i Critique .t la Foi, pp. 13, U. 
 
The Bible and the Rule of Faith, 
 
 FOURTH ARTICLE. 
 
 It is imposBible for a Protestant to establish as articles of faith the 
 authenticity and integrity of the Sacred Writings — Nature of the 
 decision pronounced by the Church on the Scriptures — In the Ca- 
 tholic proofs there is no defective reasoning — Wiseman, Perrone. 
 
 For Protestants the Bible is the only rule of faith ; 
 they reject divine tradition. Nevertheless divine faith 
 must be grounded on tlie Word of God, either written 
 or traditional. 
 
 Now it is impossible, as we have seen, to prove by 
 the Bible the integrity, authenticity,, and inspiration of 
 all the Sacred Books and of each part of them ; therefore^ 
 if these points can and ought to be established as articles 
 of faith, there is no other means left of arriving at this 
 result except seeking for a basis in the traditional Word 
 of God. Now our adversaries, with the exception per- 
 haps of certain sects, only admit this as an authority in 
 so far as it appears to them conformable to Scripture. 
 
 Therefore they have no means of establishing the 
 above-named points as articles of divine faith. In other 
 words, every article of divine faith ought to rest on the 
 Word of 'God. 
 
 Now Protestants pretend that the Word of God Is 
 contained in the Bible alone, and the Bible does not suf- 
 fice to prove the inspiration, authenticity, and integrky 
 of the books composing it. 
 
 Therefore it is impossible for a Protestant to establish 
 these three points as articles of divine faith. But if our 
 adversaries cannot prove that the Scriptures are inspired 
 and authentic, it is impossible for them to make an act 
 
I I 
 
 The Protestant Rule of Faith, ^^ 
 
 of divine faith as to that which is contained in them ; 
 impossible to deduce an article of faith from them. 
 This would bo giving more extension to the consequence 
 than to the premises. During the first ages of Chris- 
 tianity certain doctors, and even certain individual 
 churches, admitted into the canon of the Scriptures the 
 Pastor of Hermas, the Epistle of St. Barnabas, &c. ; 
 still they had some doubts as to their canonicity. Could 
 they have deduced articles of faith from these doubtfully 
 inspired writings? Assuredly not; for to draw a certain 
 irrefutable conclusion, we must have certain irrefutable 
 premises ; if the foundation is in ruins, the edifice will 
 be so likewise. 
 
 But, our adversaries reply, if it belongs to the Church 
 alone to determine the canonicity and inspiration of the 
 Scriptures, it ensues that the Church has greater au- 
 thority than the Scriptures. In point of fact, the au- 
 thority of the judge is greater than that of the individual 
 who is judged. Now the Church in this case gives 
 judgment on the Scriptures, and by so doing gives them 
 authority ; therefore, in the Catholic system, the Church 
 has greater authority than the Scriptures. 
 
 To this I reply, that the Church has never pretended 
 to possess more intrinsic authority than the Scripture, 
 nor to confer divine authority on it ; for the Scripture 
 itself is divine. It contains the Word of God independ- 
 ently of the judgment of the Church, and prior to that 
 judgment. The Church's part is confined to making 
 known which are the inspired books which contain the 
 Word of God, and which consequently possess divine au- 
 thority. The Church, by any declaration she may make, 
 
 D 
 
34 The Bible ajid the Rule of Faith. 
 
 cannot cause a book wliicli has been written without 
 divine inspiration to become inspired, or to be considered 
 as such. No ; she verifies, but she neither bestows nor 
 causes inspiration. In other words, the decision of the 
 Church as to the Scriptures is not intended to give them 
 inspiration, but only to make known to us that authority 
 which they already possess. 
 
 Very well, is replied ; but then the basis on which 
 you build is no less fragile than ours. You prove the 
 divine authority of your Church by Scripture, and then 
 you demonstrate the divine authority of Scripture by that 
 of the Church. This is evidently a vicious circle. 
 
 The answer is easy enough. To constitute a vicious 
 circle the two propositions should be equally uncer- 
 tain and controverted. Now this is not the case in 
 the question at present under discussion. In point of 
 fact, when we prove the infallibility and authority of 
 the Church by the Bible, we are on common ground 
 with the Protestants. We build on a basis of which 
 they, equally with ourselves, admit the solidity, Lt, 
 the infallible truth of the Scriptures; whence it follows 
 that we can deduce from them conclusive arguments 
 against our adversaries. The texts we bring forward 
 to prove the infallibility of the Church are clear — 
 the clearest in the Bible. Still further, every man not 
 imbued with prejudices, who is searching for religious 
 truth in all the sincerity of his soul, can and must neces- 
 sarily give the Catholic meaning to these texts, without 
 needing for that either an infallible interpreter or the 
 special assistance of the Holy Ghost. In fact, although 
 we may require an infallible Church in order to tho- 
 
 
The Protestant Rule of Faith. ^iS 
 
 roughly understand all the Scri})tures ; in order to re- 
 press the boldness of error, and put an end to the con- 
 troversies which so often arise about the meaning of the 
 divine words ; still we freely admit that many texts are 
 clear enough to be understood ^yithout this particular 
 help. Therefore, in controversy against the Protestants, 
 we can, without making use of any vicious circle, prove 
 the infallibility of the Church by texts from the Holy 
 Scriptures, and thence show them that if they read the 
 Bible without prepossession, without prejudices, and with 
 an ardent desire to arrive at the truth, they would 
 themselves find there the institution of a teaching and 
 infallible Church, and the condemnation of their own 
 fundamental principle, of their rule of faith. 
 
 We do not believe the Church on the authority of 
 the Scripture, properly so called ; we believe it on the 
 authority of Christ ; and if His commands, in her re- 
 gard, were recorded in any other hook which we felt 
 ourselves bound to believe, although uninspired, we 
 should receive them, and consequently the authority of 
 the Church, equally as now. 
 
 We consider the Scriptures therefore, in the first 
 instance, as a book manifesting to us One furnished 
 with divine authority to lay down the law ; we take it 
 in this view, and examine what He tells us, and we dis- 
 cover that, supported by all the evidence of His divine 
 mission, He has appointed an authority to teach ; and 
 then this authority not merely advises, but obliges, us, 
 by that power which Christ has invested in it, to receive 
 this sacred book as His inspired word. 
 
 As regards the chain of reasoning we make for our- 
 
3 6 The Bible and the Rule of Faith, ; 
 
 selves to enable us to give an account of the faith that is 
 in us, it in no way entails any vicious circle. For a per- 
 fect ansv^^er, I will content myself with asking our adver- 
 saries whether the faithful Christians in the first ages of 
 the Church believed in the divine and infallible mission 
 of Jesus Christ, His Apostles, and their successors, by 
 means of reading a Bible which certainly was not all 
 written, or at any rate was very little known among the 
 Christians. How did they come to join the teaching 
 Church? Whence did they draw their reasons, their 
 motives, for obeying the Church % If they did not pos- 
 sess the brilliant and divine light of the Scriptures, ap- 
 parently they must have had some other which showed 
 them the right way, and attracted them by its bril- 
 liancy. Yes, they did possess another, in the miracles 
 which the Apostles and their successors performed, and 
 which were as striking as those of their Divine Mas- 
 ter ; in the prophecies of the Old Testament and of Je- 
 sus Christ, which were realised in the Catholic Church ; 
 in her unity of faith, in the sanctity of her faithful, 
 in her rapid spread despite all obstacles ; in those num- 
 erous motives of credibility which have always accom- 
 panied the Church, rendering her visible to the eyes of 
 all nations, and pointing her out through all ages as the 
 work of Jesus Christ, as the only and true heir of the 
 promises which God made to man. The Church proved 
 her heavenly mission as Jesus Christ and His Apostles 
 had done ; and the faithful believed in her as they had 
 believed in them. The Bible had nothing to do with 
 their conversion from paganism to Christianity. 
 
 Let us listen to the voice, always so sure and au= 
 
' The Protestant Rule of Faith. 57 
 
 thoritative, of an eminent theologian, of a man who 
 has grown old amidst serious study — of the Rev. Father 
 Perrone, one of the glories of the Koman College and of 
 the Company of Jesus.^^ 
 
 * Our starting-point,' he says, * is the establishment of 
 the Church, first promised by our Divine Saviour, then 
 solemnly inaugurated by the visible descent of the Holy 
 Ghost on the Apostles assembled in the guest-chamber. 
 Hardly was the Church thus established than she com- 
 menced her career by preaching, by the administration of 
 sacraments, by the exercise of worship, only to end it when 
 time itself shall be no more. Like an electric current 
 which passes from one to another of an assembled circle, 
 she spreads with a lightning-like rapidity among the 
 neighbouring people, and even to far-off nations. From 
 her very commencement we see her divided into two 
 classes ; the one class charged with teaching, the other 
 compelled to receive the teaching of the former class. 
 Now, as to teaching, this Church must first of all have 
 obtained from those whom she wished to draw out of 
 Judaism, or from the ranks of the Gentiles into her own 
 bosom, faith in her divine mission ; that is to say, the 
 mission confided to her by God of converting the world, 
 which she fulfilled by miracles, by prophecies, and by all 
 sorts of supernatural deeds, called motives of credibility. 
 Without manifest proofs of this divine mission, her 
 preaching, however august its source, would not have 
 gained faith, nor would the articles of belief which 
 were the object of it have been admitted with cer- 
 tainty. 
 
 " Perrone, Regola di Fedc, t. ii. pp. 85-89. 
 
^S The Bible and the Rule of Faith, 
 
 * Faith in the divinity of the mission of the Apostles 
 and the teaching Church was, as is evident, the first 
 step, the first condition, lacking which it would have been 
 useless to enter into the details of the truths taught ; 
 and this condition fulfilled, this faith established in a 
 manner to put an end to all doubt, the rest all followed 
 and resulted from it. For from the moment when it was 
 proved, and clearly proved, that he who presented him- 
 self to the various people to teach them a new doctrine 
 had indeed received his mission from God, it necessarily 
 followed that those people must have an unbounded con- 
 fidence in this divine messenger, and admit with entire 
 faith all that he announced to them with such a recom- 
 mendation. Now this confidence, this full and entire 
 faith, is only possible in so far as any one remains con- 
 vinced that this divine messenger, in what he proposes 
 for belief as coming from God and revealed by God, 
 as a means of salvation, can neither deceive himself nor 
 others in delivering what is false as a truth revealed by 
 God. And it is thus that the gift or privilege of infaUi- 
 bility in matters of faith is inherent, intrinsic, and iden- 
 tical, as it were, with the divine mission solemnly de- 
 livered to His Church by God Himself. 
 
 * Strong in this divine mission, and in the prerogative 
 of infallible teaching consequent thereon, ' he Church, 
 after having given convincing proofs of her power to the 
 Jews and Gentiles, to whom she had to teach the Gospel, 
 placed before them methodically a belief in all she had 
 learnt from her Divine Founder ; and the people, aided 
 by divine grace, interiorly fortified by its celestial light, 
 without any difficulty formed their act of supernatural 
 
' The Protestant Rule of Faith. 59 
 
 faith by believing each and all of the truths which had 
 been preached to them. 
 
 * Now, all this was done and accomplished many years 
 before any of the books of the New Testament had been 
 composed; and consequently the existence of the Church 
 and her divine prerogatives, as well as all the other truths 
 constituting the sacred deposit of the faith, are altogether 
 independent of the Scriptures. Could any one be found 
 capable of believing that, in proportion as the sacred 
 books were being written under the influence of divine 
 inspiration, the Church had to lose some portion of those 
 prerogatives to w^hich those very books bear testimony, 
 or of the right of proclaiming the truths that were to be 
 read therein henceforth, and which until then she had 
 taught by word of mouth, and kept alive by means of 
 oral tradition ? I think no one could be senseless enough 
 even to suspect such a thing. But the prerogatives of 
 the Church and the truths she taught remained what 
 they were, with this only difference, that besides their 
 continuing to be kept alive by tradition, they had another 
 means of preservation, in the monumental existence of 
 these divine books. So far from the appearance of these 
 books putting an end to the authority which the Church 
 had until then enjoyed to instruct the people, this au- 
 thority became more than ever necessary in order to 
 give a sanction to these same books as they appeared. 
 For, although these books were divine in themselves and 
 contained divine teachings, those into whose hands they 
 fell had no certainty of the fact. It was necessary 
 therefore that the Church, which, as I have just said, 
 was looked on by all the faithful as infallible in its 
 
• v 
 
 40 The Bible a7id the Rule of Faith, ., ». 
 
 teachings, should assure them by her testimony that 
 these books contained the same truth as she was preach- 
 ing, that the authors of them were really those whose 
 names were borne by them, and that God had dictated 
 them — that is to say, that their authors had been di- 
 vinely inspired. A similar testimony could only be given 
 by a Church which was enlightened by the Holy Spirit, 
 and which Jesus Christ had established to serve all na- 
 tions as mistress, as a guide in the way of truth.' 
 
 FIFTH ARTICLE. 
 
 It is impossible for a Protestant to prove that the Bible contains all 
 the truths revealed by God — Answer to some difficulties — In what 
 sense the Bible is perfect. 1 
 
 It is not sufficient for our adversaries to prove by 
 texts that the Holy Scriptures are profitable to teach, to 
 reprove, to correct;'"* Catholics admit this as well as 
 Protestants, since they make use of it in their theologi- 
 cal theses and in their preachings ; but they must prove 
 that they alone and exclusively are profitable. 
 
 Neither is it sufficient to show that in many cases 
 the sacred books throw light on questions now under 
 consideration ; that is an incontestable fact which we 
 most willingly admit ; but it must be demonstrated that 
 they contain all the light of which we have need. 
 
 It is not sufficient to prove that the Bible contains 
 revealed truths, the Word of God, a part of the remote 
 rule of faith — this every Catholic would concede with- 
 out the slightest hesitation ; but it ought to be clearly 
 established that the Bible contains all the Word of God, 
 all the revealed truths, and is the only rule of faith. 
 
 "2 Tim. iii. 16, &c. 
 
 ^- • / 
 
The Protestant Rule of Faith. 41 
 
 All the texts of Scripture which Protestants bring 
 to bear always to prove their thesis do not prove enough, 
 for they only logically establish what all Catholics have 
 likewise universally recognised. 
 
 Thus, for example, when Jesus Christ says: 'Search 
 the Scriptures, for you think in them to have life ever- 
 lasting ; and the same are they that give testimony of 
 Me,'*^ — does He mean thereby to say that the Scrip- 
 tures contain the whole Word of God, and are the only 
 rule of faith? Evidently not; such a conclusion is by 
 no means to be drawn from our Saviour's words. In 
 fact, Jesus Christ addresses Himself in these terms to 
 the Jews who were not yet converted; He wishes to 
 convince them of the truth of His divine mission, and 
 as they admit the testimony of the writings of the Old 
 Testament, He refers them to it so as to allow them to 
 identify the Messlaci, who had been promised and so 
 clearly announced for centuries, with Him who was now 
 in their midst, and thus to verify in Himself the accom- 
 plishment of the numerous prophecies concerning Him. 
 Besides, it is very clear that He could not counsel them 
 to read all the Bible, since the books of the New Testa- 
 ment did not then exist. All that we can deduce from 
 this passage is that our Lord wished to prove His divine 
 mission to the Jews, by giving it a basis which they 
 must necessarily admit ; just the same as Catholics act 
 towards Protestants, when they make use of clear and 
 decisive texts of the New Testament to prove to them 
 the divinity and infallibility of the Church. This was 
 one of the proofs of His mission, but it was not the only 
 
 » St. John V. 39. 
 
1 
 
 42 The Bible and the Rule of Faith, 
 
 one, since a little before (v. 36) He had brought forward 
 His works or His miracles, in order to prove the same 
 truth in a decisive manner. 
 
 These remarks may and ought to apply to the pass- 
 age in the Acts of the Apostles,^° where it is said that 
 the Jews of Berea received the Word with all eagerness, 
 daily searching the Scriptures whether these things were 
 so. Here again it is of the Old Testament that St. 
 Paul speaks to the Jews whom he is wishing to convert, 
 by showing them that Jesus Christ was indeed the 
 Messiah announced by the prophets, and in whom all 
 the predictions were fulfilled. These Jews compare the 
 words of the Apostle wdth those of the prophecies, in 
 order to make themselves sure of the truth of His teach- 
 ing. In their so doing, while there is nothing but what 
 is most laudable, there is also nothing to show that the 
 Bible contains all revealed truths. 
 
 In like manner, whenever, in certain places of the 
 holy writings,!^ it is a question of the Tmw of the Lord 
 which converts souls, or the Word of God which en- 
 lightens our footsteps, the application is attempted to be 
 made to Scripture alone ; the reasoning is bad, since the 
 Law and the Word of God may be written or unwritten, 
 and at the same time be also left in the hands of the 
 infallible Church to be taught by her, and by her to be 
 preserved and propagated. 
 
 The same remark applies to the famous text in Deu- 
 teronomy^^ where God expressly says : ^ You shall not 
 
 '• Acts xvii. 11. 
 
 " Psalm xnii. 8 ; Isaias Iv. 10, &c. ; Jeremias xxxiii. 24. 
 
 " Deut. iv. 2. 
 
' The Protestant Rule of Faith. 45 
 
 add to the word that I speak to you, neither shall you 
 take away from it.' Whilst we have no proof that the 
 Word of God can only be contained in the Bible and 
 can only mean the Scriptures, whilst we have no proof 
 that God is compelled to speak to man only in a book, 
 absolutely nothing will have been proved ; the question 
 will not even have been approached, for it consists in 
 proving that Scripture alone contains the Word of God, 
 and that it is the only source of revealed doctrine, the 
 only rule of faith. 
 
 It is easy to remark also that all these last texts of 
 the Old Testament, which concern the ancient law, 
 could evidently never make us come to any conclusion 
 which regards only the new law, the constitution of the 
 Christian Church. 
 
 But, it will be said, can Jesus Christ then, the wisest 
 of legislators, have omitted to place a part of His laws 
 in His code % Is it not an impiety to suspect that our 
 Saviour could leave His work incomplete % 
 
 Such a conclusion could only bear the stamp of truth 
 under the supposition that Jesus Christ had wished to 
 make a code of laws of the Scriptures, a code which was 
 to be the sole organ of His commands, as human legis- 
 lators do ; but this is what can never be proved. No, it 
 is absolutely impossible to prove that God has wished to 
 make of the Bible a sole rule of faith, the only deposit 
 of revealed truths ; and this explains, perhaps, why 
 the Scripture contains certain little details, apparently 
 of minor importance, and passes over more essential 
 truths in silence : it is because the former might have 
 been lost without the sacred books, whilst, in respect of 
 
44 The Bible and the Rule of Faith. • ' 
 
 fundamental truths, God had provided for their preser- 
 vation by the oral and traditional teaching of the body 
 of pastors. 
 
 But then, our adversaries reply, the Bible is only an 
 imperfect work. 
 
 I make a distinction ; it is imperfect, if considered 
 with regard to tradition, of which it is but a part, and in 
 the sense that it does not contain all which is comprised 
 in tradition ; but it is perfect in the sense that it con- 
 tains all which God willed to be inserted there. In the 
 same way, although each book has its own and absolute 
 perfection, because nothing is wanting which ought to 
 be included, there is, however, in the Bible a relative want 
 of perfection, because it does not contain all that is to 
 be found elsewhere. It is therefore no more matter of 
 astonishment that the Bible has, in a certain way, its 
 supplement in tradition, than that each sacred book re- 
 quires and has received its supplement in the other books 
 which were written at different epochs. Thus, then, the 
 reasoning of Protestants is altogether false, because it 
 supposes that God has chosen to give us the Bible as 
 the only rule of our faith, as a complete code of the 
 truths He has given to man. 
 
 This last supposition, which the Protestants admit 
 without any proof, is, however, in evident opposition to 
 ' the teaching of the Church. Let us listen, again, on 
 this subject to the remarks, so full of wisdom and sci- 
 ence, which fall from the pen of Rev. Fr. Perrone ; they 
 will show us another weak side of the fundamental 
 principle of Protestantism. 
 
 ' That is a famous passage in which the Apostle re- 
 • \ 
 
 I 
 
' The Protestant Rule of Faith. 45 
 
 commends the faithful of Thessalonica to hold fast to 
 the traditions which they had received from him, both 
 by word of mouth and by writing. It has been justly 
 remarked on this passage, that not only the Apostle dis- 
 tinguishes between oral and written tradition, but also 
 that he attributes to one and the other the like autho- 
 rity, the like value. There is a well-known text in 
 which the same Apostle recommends Timothy to guard 
 the deposit which he had confided to him ; and there is 
 no doubt that in speaking thus he made no allusion to 
 the Bible, which at that period was not even finished, 
 but only to the doctrine he had taught him, by warning 
 him, immediately after the words we have just quoted, 
 that some have turned away from him, of whom were 
 Phigellus and Hermogenes ; and immediately before he 
 had recommended him to hold the form of sound words 
 which he had heard from him in faith. There are well- 
 known passages in St. John, where that Apostle declares 
 he will not commit some of his instructions to paper, 
 reserving them to deliver by word of mouth. Let it 
 not be said that at least the necessary truths are to 
 be found in the Bible ; for that, again, would be an alle- 
 gation which the Protestants could not iustifv with their 
 rule limited to the Bible alone^ since the Bible does not 
 speak thereon. And then it would be after all but a 
 miserable piece of equivocation, since, if we are to un- 
 derstand by these truths necessary to be known and 
 believed only those which are indispensable to salva- 
 tion, and of which we cannot without guilt be ignorant, 
 we might take out of the Protestant creed many 
 truths whereof we might, indeed, remain in ignorance 
 
46 The Bible and the Rule of Faith. 
 
 without prejudice to our salvation, and which for this 
 very reason we are not obliged to believe explicitly. If 
 by these truths necessary to be known and believed 
 may be understood all those which it has pleased God 
 to reveal to us, and to propose to our belief when they 
 come to our knowledge, there is not one single article 
 in the whole of revelation which it is not necessary to 
 believe in this last sense. 
 
 'If, then, revealed truths are not all contained in 
 the Bible alone, but are also to be found in tradition ; 
 still further, if all truths are contained in tradition, and 
 there is only a part of them contained in the Bible, it is 
 evident that the true rule of faith is that founded both 
 on the Scriptures and on tradition ; and such, to the ex- 
 clusion of all others, is the rule of the Catholic Church, 
 founded on the whole of the Word of God, written and 
 traditional. I have said, the rule of the Catholic Church 
 to the exclusion of all others^ because this is the only 
 Church which can have such a rule, being the only one 
 that has had no interruption in her course, nor conse- 
 quently in her teaching, since there is an unbroken 
 chain of her pastors from the times of the Apostles : an 
 advantage that no communion separated from her can 
 possess, since of no other can the commencement be 
 fixed nor the origin indicated. And this is the true 
 motive of the really native aversion in which all sects 
 hold tradition. There is not one of them which does 
 not abhor it, because each of them knows and feels that 
 it is deprived of it like those streams of water which, 
 cut off and separated from their fountain-head, change 
 into putrid and muddy water, no longer being fed by 
 
The Protestant Rule of Faith. 
 
 47 
 
 tlie living water, which continues to flow in the principal 
 channel.''^ 
 
 Later on the question of the Church and tradition 
 will again present itself ; we will then enter into further 
 details. 
 
 '» II Proteatantitmo e la Regola di Fede, t. ii. p. 61, itc. 
 
 1 ; 
 
CHAPTER II. 
 
 « 
 
 The Protestant proximate Rule of Faith. 
 
 After having rapidly sketched the impossibilities which 
 result from the Protestant system concerning the Bible, 
 or the remote rule of faith ; after having pointed out 
 that, without the aid of that Catholic tradition which our 
 adversaries reject, neither the inspiration of the Bible, 
 nor even the authenticity and integrity of all its books, 
 can ever be proved in a manner suited to the capacity of 
 ordinary intelligences, — it remains to be considered how 
 Protestantism interprets this dead letter of the Scripture, 
 what means it employs to make itself master of the re- 
 vealed truths contained in the Bible. In other words, we 
 have now^ to make a serious study of the proximate rule 
 of faith of Protestants. I have already mentioned cur- 
 sorily that the different Christian sects separated from 
 the Roman Church place this rule of faith, some in 
 individual reason, others in the inspiration of the Holy 
 Ghost, others again in the fallible authority of their 
 Church. It is easy to show the insufficiency of each of 
 these means to discover the veritable doctrine contained 
 in the Holy Scriptures. 
 
 FIRST ARTICLE. 
 
 Inadequacy of individual reason to know the truths revealed in the 
 holy books — The obscui'ity of the Scriptures is mentioned by the 
 inspii'ed writers themselves, by the Fathers of the Church, by the 
 
' The Protestant Rule of Faith. 49 
 
 Protestants at least practically — The Bible is clear on all funda- 
 mental articles : reply to tbis objection — Private examination of 
 the Bibk can never be the rule of faith instituted hy Jesus Christ, 
 because tbis moans never has been and never will be applicable to 
 all — The first Christians had no Bible — The Evangelical Alliance 
 is not unity of faith, and is not capable of producing it — Whatever 
 Dr. Burns may say, the Bible, interpreted by each individual, is 
 not a principle of unity — Free examination has only led and can 
 only lead to divisions and subdivisions ; it can justify any precon- 
 ceived ideas. » 
 
 It is not difficult to become convinced of tlie inade- 
 quacy of individual reason tli()rou»j^hly to understand tlic 
 sense of the doctrine contained in the Holy 8crij)tures, 
 It is safficient for this })urpose to consider, first, the ob- 
 scurity in which the greater part of the holy books are 
 wrapped; secondly, the feeble light of human intelligence. 
 
 I. It is very easy to understand that Protestants 
 have proclaimed in every key the extreme clearness of 
 the Bible ; they had an interest in so doing ; in fiict, 
 without their so doing, their system would at once have 
 collapsed and become radically impossible. Also Luther 
 did not fail to affirm that ' Scripture is its own surest 
 and clearest, and at the same time most intelligible, 
 interpreter; it proves everything to everybody, and it 
 judges all and enlightens all.' In another place he says, 
 * Here is what I affirm of the whole Scripture. 1 do 
 not approve its being called obscure in any of its parts.'^ 
 Farther on he adds again, * Christians should above all 
 hold as certain and indubitable that the Holy Scriptures 
 are a spiritual light much brighter than the sun itself,' 
 Let us compare these most explicit words with those 
 others by the same Luther,^ and we shall see that, like a 
 
 ' FrcEJ. assert, art. a Leone Pontifice damnati. 
 
 * See Audin, Histoire de la Vie de Luther, t. ii. p. 339. • " 
 
 E 
 
50 The Bible and the Rule of Faith. 
 
 real chameleon in point of doctrine^ he knew how to 
 modify his opinions from day to day. * To fathom,' he 
 said, ^ the sense of the Holy Scriptures is an impossible 
 thing ; we can but skim the surface ; to understand the 
 sense thereof would be a wonder. Hardly is it ^iven to us 
 to know the alphabet. Let theologians say and do what 
 they will, to penetrate the mystery of the divine words 
 will always be an enterprise above our intelligence.'^ 
 
 These avowals, which, from time to time, were ex- 
 torted from Luther and other heads of the reform by 
 the force of their very obviousness, are fully confirmed 
 by the Scripture itself and by all subsequent writers. 
 
 St. Peter, the Prince of the Apostles, declares plainly 
 that in St. Paul's letters there are ^certain things hard 
 to he understood, which the unlearned and unstable wrest 
 as they do also the other Scriptures, to their own destruc- 
 tion.''* 
 
 The eunuch of the Ethiopian queen, who was reading 
 the prophet Isaias on his journey, acknowledged to the 
 deacon Philip that he could not understand the sense of 
 these predictions unless some one explained them to him.' 
 Our Lord Himself is obliged to explain the Scriptures 
 to His disciples on their way to Emmaus ; He tells them 
 they have not understood the prophets.^ 
 
 All the fathers of the Church, those indefatigable de- 
 fenders of revealed truth, those faithful guardians, those 
 apostles of sacred science, have recognised the same diffi- 
 culties in the interpretation of the Holy Scriptures ; those 
 even who have commented on the sacred books in th© 
 
 » See Perrone, Regola di Fede, t. i. p. 249. 
 
 * 2 Peter iii. 16. » Acts viii. 31- « St. Luke xxiv. 25-27. 
 
The Protestant Ride of Faith. 51 
 
 most learned manner have been the first to proclaim that 
 they are obscure in many places. 
 
 Thus Clement of Alexandria affirms that * neither the 
 prophets nor the Saviour Himself have spoken of the 
 holy mysteries in so ordinary and common a manner 
 that the first comer can easily understand them ;' and he 
 adds, * the explanation of them, must be asked of those 
 who have received it from Jesus Christ and who pre- 
 serve it.'^ 
 
 Origen writes that * many men filled with zeal have 
 arrived, by dint of study, at understanding the Scrip- 
 tures, although in many places they are obscure.'® 
 
 St. Jerome complains that the Holy Scriptures are 
 interwoven with difficulties, and especially the prophets, 
 which are filled with enigmas.^ 
 
 In his epistle to Algas he again writes : ' The whole 
 Epistle of St. Paul to the Romans is enveloped in ex- 
 treme obscurity, and can only be understood by the helj) 
 of the Holy Ghost, who dictated it to the Apostle.' 
 
 In his fifth epistle to St. Paula he adds : ' The Apos- 
 tles Peter, James, John, and Jude have written seven 
 epistles, which are so mystical, that rarely can any one 
 be found who can interpret them without committing 
 some error. The Apocalypse of St. John contains as 
 many mysteries as words.' 
 
 After this testimony of a doctor so erudite as was St. 
 Jerome, so familiar as he was with Greek and Hebrew, 
 so well versed in the knowledge of the Holy Scriptures, 
 consuming his whole life in studying and commentating 
 on them, how could we, with the audacity of a Luther, 
 01 a Mosheim, and others, affirm that the Scriptures are 
 
 "> Strom, i. 6. « Cont. Cels. i. 4, n. 2. » In cap. iii. Nahum. 
 
• S% The Bible and the Rule of Faith. 
 
 as clear as tlie sun, and that each one of the faithful can 
 and ought to read them and extract a creed from them ? 
 Really this is pushing the spirit of system too far. In 
 fact, whoever has studied the Bible somewhat seriously 
 . must be convinced a thousand times over of the truth of 
 St. Jerome's words. 
 
 St. Augustine^^ is no less explicit on this subject in his 
 work on the Christian Doctrine. 
 
 But let us listen awhile to the oracle of Lerins, St. 
 Vincent,^^ who attests that, * seeing the depth of the Scrip- 
 ture, all men cannot draw the same meaning from it. 
 One person interprets the divine oracles in one manner, 
 another in a way so altogether different that it seems as 
 if from the one source as many opinions may be taken 
 as there are heads to form them : one interpretation is 
 that of Novatian, another that of Sabellius; there are, 
 again, those of Donatus, Arius, Eunomius, Macedonius, 
 Photinus, ApoUinorus, Priscillian, Jovinian, Pelagius, 
 Celestius, and lastly Nestorius. This is why it is ex- 
 tremely necessary, on account of the numerous varia- 
 tions of error, that the interpretation of the writings of 
 the Prophets and Apostles should be directed by the 
 decisions of ecclesiastical tradition.' This is why he 
 would have ^what has been believed in all times and 
 places, as well as by all the foithful, carefully kept.' 
 
 And as if this were not sufficient to express his way 
 of thinking, he adds that *the peculiar property of the 
 Catholic and faithful son of the Church is taking care 
 to interpret the Scripture conformably to the tradition 
 of the universal Church,' &c. 
 
 It would be easy here to accumulate testimony from 
 
 *" De Doct. Christ. 1. ii. c. 6. " C!ommonitorium, c. 2. 
 
J , ' 
 
 The Protestant Ride of Faith. ^2) 
 
 all ages, but of what use would it be? Do not Protest- 
 ants recognise, at lea^ practically, that the Scriptures 
 are obscure, when, in order to understand them aright, 
 they call to their help all the rules of the hermeneutic art, 
 strive after making voluminous commentaries, study the 
 Oriental languages and the expressions used by contem- 
 poraries ? Is not this recognising implicitly that there are 
 numerous and grave difficulties in the Bible ? And still 
 every one knows that this immense amount of work pro-, 
 duces them no other result than that of an infinite variety 
 of opinions and interpretations. Evidently a very clear 
 book ought to be understood by every one and in the 
 same sense. From the moment that a large number of 
 men, studious, learned, and, at least apparently, lovers 
 of truth, cannot agree as to the right way of interpret- 
 ing a multitude of passages from the Bible, it is but 
 logical to conclude unhesitatingly that that Bible con- 
 tains difficulties, ambiguities, obsolete and now almost 
 incomprehensible expressions, passages of which the true 
 meaning could only be fixed by an infallible authority. 
 By means of the infallible authority of the Church which 
 interprets them, the Scriptures become a brilliant light 
 for the faithful; without this authority they can but 
 produce a chaos of different opinions, and increase the 
 darkness of error. 
 
 Doubtless, the Apostles, filled with the Holy Ghost, 
 perfectly understood the Scriptures which then existed ; 
 they could explain them without danger of mistaking 
 them ; and as they were intrusted by Jesus Christ with 
 teaching the people, they must certainly have communi- 
 cated the true sense of these Scriptures to the faithful. 
 
54 The Bible and the Rule of Faith. 
 
 There is no doubt that it was the Apostles themselves 
 who originated that universal custom prevailing in 
 the first ages of the Church of reading and explain- 
 ing the sacred books in the public assemblies of the 
 Christians. This authentic interpretation given by the 
 Apostles, but whicli has not been written down, has been 
 preserved and propagated by Catholic tradition, that is 
 to say, by the teaching body constituted by Jesus Christ 
 and aided by the light of the Holy Ghost. 
 
 It is true, our adversaries say, it is true that Scrip- 
 ture is obscure in certain parts, but only in things which 
 are of little importance and fortuitous ; in essential things, 
 those necessary to be believed, it is so clear and lumin- 
 ous, that any one can extract from it the dogmas of faith, 
 and make for himself a creed from it.^^ 
 
 To this worn-out objection, which, however, is still 
 often employed by Protestant writers, I answer : 1. 
 That this distinction between essential and fortuitous 
 things, in the way our adversaries understand it, or be- 
 tween the fundamental and non-fundamental articles, 
 was always unknown to Christian antiquity. The argu- 
 ments which have been brought forward to prove the 
 obscurity of the Scriptures in no way indicate this dis- 
 tinction. Still more, St. Peter^^ speaks in no equivocal 
 terms of the obscurity of the Scriptures even on essen- 
 tial points, since he makes reference to articles which the 
 unlearned and unstable wrest to their own destruction. 
 It is very evident that destruction and perdition indicate 
 errors in essential matters. 
 
 " See the discourse of the Rev, Mr. Doudiet, in the Quebec Morning 
 Chronicle of Feb. 15, 1872. »» 2 Epistle iii. 15. ^ 
 
' The Protestant Rtile of Faith. 55 
 
 2. But which, then, are the articles reputed to be 
 fundamental, and which must necessarily be believed, un- 
 der pain of no longer belonging to tlie Church of Christ, 
 under pain of damnation? On this point, as on many 
 others, it is again impossible for Protestants to agree. 
 Some would have tliose cease to be Christians who deny 
 the Trinity, and the Divinity of Jesus Christ ; others 
 refuse that title to those who reject baptism, or who 
 will have no Lord's Supper, or who refuse to admit the 
 Apostles' Creed. Others regard as fundamental the 
 articles which are clearly contained in the Bible, or 
 which are considered as necessary to salvation, or which 
 Jesus Christ and the Apostles have the oftenest and 
 most strongly recommended, or such as concern the 
 Divinity of Christ, or which were universally admitted 
 in the first ages, or are now to be found in all the 
 Christian sects. Others even go so far as to think that 
 it is neither necessary nor possible to make this distinc- 
 tion between fundamental and non-fundamental articles, 
 and that the best way is to destroy all creeds as so many 
 causes of division ; they not only deny the necessity of 
 unity of faith^ but even the necessity of faith ; their re- 
 ligious tolerance is so vast that it can embrace the whole 
 world, and make the names even of schism and heresy 
 disappear. Hence it is easy to conclude that, even in 
 things wherein belief is certainly necessary, the Scrip- 
 tures are not sufficiently clear to produce uniformity of 
 opinion among those who make a serious study of them. 
 
 3. Every day's experience marvellously confirms the 
 remarks I have just made. No one is ignorant of the 
 fact that, amongst the different Christian sects who look 
 
56 The Bible and the Rttle of Faith. 
 
 upon Scripture as their rule of faith, may be found every 
 shade of opinion, even the most contradictory, on points 
 evidently essential ; for example, on the Divinity of 
 Jesus Christ, on the eternity of hell-fire, on the effects 
 of baptism, on the validity of infant baptism, on good 
 works as necessary to salvation, on the Real Presence of 
 Jesus Christ in the Holy Eucharist, &c. How, then, 
 boast of this pretended clearness of the Scriptures in 
 things necessary to salvation % 
 
 4. But let us suppose even that some, by dint of 
 labour and bv means of the rules of the hcrmeneutic art, 
 of Oriental tongues, and of archceology, should succeed in 
 elucidating the greater part of the difficulties, could that 
 suffice % No, certainly ; for whatever may be the skill 
 of these erudite scholars, their interpretation can never 
 be, in reality, anything more than that of individual 
 writers, to whom no one is bound to submit, nor to yield 
 complete and blind faith ; their authority, however great 
 it may be supposed to be, can never, in the eyes of the 
 people, bear the di^'ine mark of infallibility, which alone 
 is capable of producing in their minds that unity of faith 
 which Jesus Christ requires in His Church. 
 
 What is more, these learned men themselves, more 
 often than not, differ from one another in the meaning 
 they assign to the same passage of Scripture ; the one 
 will find, with Luther, that these perfectly clear words 
 of our Saviour at the Last Supper, ^ This is My Body, 
 this is My Blood,' announce the Real Presence of Jesus 
 Christ in the Eucharist ; another will maintain, with 
 Calvin, that they express nothing more than a sign, a 
 figure, a remembrance of our Saviour. On whom can 
 
 
' The Protestant Ride of Faith. ^y 
 
 the simple faitliful, the unlearned man rely under similar 
 circumstances ? These men both appear to him of equal 
 learning : which opinion shall he embrace ? And if he 
 must make his decision on a purely human authority, 
 why should he not equally well adopt the interpretation 
 of the Catholics, who, even humanly speaking, count 
 amongst their ranks as many learned men of celebrity 
 as the Protestants can ? Let no one, then, boast to us 
 of the luminous clearness of the sacred books, since it 
 is impossible to interpret them in a uniform manner 
 elsewhere than in the Infallible Church of Jesus Christ. 
 Outside this irk of salvation there can be but that 
 obscurity, that maddening uncertainty which inevit- 
 ably leads to the ruin of all religious belit .' or to pure 
 rationalism. 
 
 II. The feebleness of the light of human reason is 
 another proof that the Pf otestant rule of faith, based on 
 the private interpretation of Scripture, is altogether in- 
 sufficient. 
 
 It is curious to expose another contradiction in liU- 
 ther's writings. According to him, individual reason 
 can and ought to inquire into the sense of the sacred 
 oracles; it is possible for it to understand them. Having 
 made such an affirmation, having laid down a similar 
 fundamental principle, it might be expected that he was 
 going to exalt the force of human reason, attributing to 
 it a power and a penetration which would guarantee it 
 from all grave errors. Not at all ; logic presents no 
 ©bstacles to him. In his eyes, human reason, free will, 
 all, has in man not only been weakened, but absolutely 
 destroyed by original sin. But, then, how can this 
 
58 The Bible and the Rule of Faith. 
 
 human reason, reduced to the most complete powerless- 
 ness, and in a state bordering on non-entity, scrutinise 
 the sublime depths and dissipate the undoubted obscurity 
 of Holy Scripture? Heave the solution of this difficulty, 
 if any solution is possible, to those whose glory it is to 
 profess the doctrines of the great Saxon reformer. Now 
 let us approach the question nearer, and demonstrate 
 that 'private j dgment or free imjuiry cannot he the di- 
 vinely-constituted interpreter of Holy Scripture, to which 
 every one should have recourse in matters of faith : in 
 other terms, free inquiry cannot be the proximate rule 
 of faith. 
 
 Jesus Christ cannot have given, as a rule of faith, , 
 a means which never has been, cannot now, and never 
 will be employed by the greater part of the human race, 
 a means which, not only on account of the malice and 
 weakness of men, but by its very nature, must necessarily 
 give rise to the most ridiculous and contradictory opin- 
 ions, and which has only produced, and is still producing, 
 division and disorder. 
 
 Now such are the characteristics of the proximate 
 rule of faith, such are the well-known and inevitable 
 results of private inquiry, of the free interpretation of 
 Scripture. One glance will suffice to prove the truth of 
 this assertion. 
 
 1. How could these means have been made use of 
 during the fourteen centuries which preceded the inven- 
 tion of printing ? The entire canon of the Holy Scrip- 
 tures was only completed sixty years after our Saviour's 
 death, and consequently no one could search those books 
 which were not written till then. Can any one dare to 
 
 \ 
 
The Protestant Rule of Faith. 59 
 
 deny that these first faithful were good and perfect 
 Christians, more perfect even than those of our days — 
 they of whom the Scripture affirms that they were of 
 one heart and one soul, that they persevered in prayer, 
 in the breaking of bread, in giving alms, and other works 
 of charity % They were, then, Christians without Scrip- 
 ture, without having ever applied the force of their in- 
 dividual reason to understanding the sense of it. Yes, 
 they were perfect Christians through the preaching of 
 the Apostles and their successors; in other terms, through 
 the teaching Church which Jesus Christ left in substi- 
 tution for Himself here below, before making His glori- 
 ous ascension into heaven. 
 
 It must not be imagined that, after the death of the 
 Apostles, the Scriptures were at once gathered into one 
 volume, which each one had in his possession ; this 
 w^ould be a grave error. Certain individual churches 
 even did not acquire them till long after their publica- 
 tion ; others mixed with them various apocryphal or 
 profane writings, such as the diiferent gospels and apoca- 
 lypses, which are certainly neither divine nor authentic ; 
 as well as the epistles of St. Clement Romanus, St. 
 Barnabas, and the Pastor of Hermas, which are very 
 authentic, but not inspired ; others, again, admitted into 
 their canon only a part of the sacred books, because 
 they somewhat doubted the inspiration of the others. 
 It was only at the end of the fourth century that the 
 question was clearly decided, when the Council of Hip- 
 pone (393) and the Third Council of Carthage (397) 
 admitted into their canon all the books which the 
 Council of Trent included in it, and which we still 
 
6o* The Bible and the Rule of Faith. 
 
 have. Pope Innocent I., St. Augustine, St. Gelasius I., 
 and others also enumerated the same writings as the 
 Councils of llippone and Carthage. Can It indeed be 
 thought, that during this period of the great persecutions, 
 when so many faithful suffered martyrdom for the faith, 
 — can it be thought that there were no good and fervent 
 Christians ? And if there were, had they become so by 
 means of the Bible, which individual churches hardly 
 possessed ? Assuredly not ; and, as the illustrious Bishop 
 of Chrdons, Monseigneur Meignan, so well points out, 
 * the disciples of Jesus Christ had for a long time been 
 accustomed to recite the Pater, before that divine form 
 of prayer was written down ; for a long time the Apostles 
 had been baptising '' In the name of the Father, the Son, 
 and the Holy Ghost," before those sacramental words 
 were placed in a 'lOok; apostolic men had for a long 
 time been preaching and governing in the name of 
 Christ; and, in aw^ord, the Church had been constituted 
 long before our Gospels were arranged and published' 
 (p. 126). 
 
 I might add, that for a long time the Church had 
 been filling the entire world with its glory and its tri- 
 umphs, that her faith had been sealed with the blood of 
 thousands of martyrs, before a perfect understanding was 
 come to as regards the canon of the Scriptures. St. 
 Irenaeus, who lived towards the end of the second cen- 
 tury, speaks of the Christians scattered among the Gauls 
 in Germany, among the Sarmatians, &c., and he affirms 
 that they had not the sacred books in their possession. 
 
 Later, and during the Middle Ages, it continued to 
 be the custom to have extracts from the Old and the 
 
 \ 
 
 \ 
 
The Protestant Rule of Faith. 6i 
 
 New Testament read aloud in their cliurclies on Sun- 
 days and holy days, and to comment on them, as is still 
 the practice in our day. But this is very diiFerent from 
 believino; that each one of the faithful had his Bible, read 
 it, interpreted it in his own manner, and drew from it 
 liis own creed. Besides, what could have been the 
 number of fortunate mortals who would be rich enough 
 to have the whole Bible carefully copied for them ? Ac- 
 customed as we are to have books at very moderate 
 ])rices, we are led to fancy there were the same facilities 
 before the fifteenth century; but in that we make a 
 grave mistake. Bibles were to be found in episcopal 
 schools, in churches, particularly in monasteries, where 
 the monks occupied themselves in copying them, and in 
 some rich private houses : elsewhere very few were to 
 be met with. 
 
 Let us even suppose that it had been possible for all 
 to have them, how many would have been in a state 
 to profit by them ? Doubtless, very few. Elementary 
 and secondarv instruction were not as common as in 
 our day ; very small was the number of those who had 
 studied sufficiently to be able to read the Bible and un- 
 derstand what was in it. 
 
 The historian Macaulay says the same thing when 
 he writes : ' There was then through the greater part of 
 Europe very little knowledge, and that little was con- 
 fined to the clergy. Not one man in five hundred could 
 have spelled his way through a psalm ; books were few 
 and costly ; the art of printing was unknown. Copies 
 of the Bible, inferior in beauty and clearness to those 
 which every cottager may now command, sold for prices 
 
€v The Bible and the Rule of Faith. 
 
 which many priests could not afford to ^ive. It was 
 obviously impossible that the laity should search the 
 Scriptures for themselves.'^* 
 
 Formerly a knowledge of reli^jfion was acquired, not 
 by perusing the sacred books, but by tradition, by oral 
 instruction, absolutely the same as our peasants, who, 
 when they do not know how to read, still learn their 
 prayers and their catechism ; and their religious know- 
 ledge was perhaps neither less extended nor less solid 
 than that of our modern demi-savants. Probably there 
 is no exaggeration in saying that nine-tenths of the 
 population were not in a position to read the manu- 
 scripts of the Bible. According to the Protestant system, 
 we should have to conclude, therefore, that these poor 
 unfortunate beings had no rule of faith, and were out of 
 the path of salvation. 
 
 Another rigorous consequence of this doctrine is, 
 that Jesus Christ must have established as a rule of 
 faith, as necessary to salvation, a means which, in the 
 first place, could only be employed by some few fortu- 
 nate ones of each age — a means which, even after the 
 discovery of printing and all the efforts of biblical so- 
 cieties, is not yet within reach of every one, and which 
 probably never will be. How many children, how many 
 people of every age, how many poor — above all, among 
 certain less-civilised nations — how many will never be 
 able either to read or appreciate for themselves all the 
 divine beauties of written revelation ! 
 
 Who cannot at once see the radical error of such a 
 system ? What ! Jesus Christ, God infinitely good, who 
 
 •♦ History of England, chapter i. ^ 
 
 \ 
 
' The Protestant Rule of Faith. 63 
 
 sacrificed even His life for the salvation of humankind, 
 could He have revealed to His cherished people a cer- 
 tain number of truths necessary to salvation, and then 
 have consigned them to a book which the greater num- 
 ber of men could never either read or understand, or in 
 any manner know ? Could He have never even given 
 them masters intrusted with making known to them 
 infallibly all the heavenly treasures of truth, love, and 
 tenderness which this book contains? Could He have 
 threatened them with eternal damnation if they had not 
 the faith, and then have given them no means of ac- 
 quiring it? Or, again, could He have waited several 
 centuries — that is to say, until the discovery of printing 
 — to make it a little more within their reach ? This 
 is simply incredible, and any one must be completely 
 under the reign of prejudice or the spirit of system 
 to maintain such a thesis. Is it not acknowledging, at 
 any rate tacitly, that our Lord has imposed on men an 
 . obligation of reaching an end without giving them the 
 means for arriving there ? Would not this be accusing 
 Him of injustice towards men, since He would be exact- 
 ing an impossible thing? 
 
 ^ Let us speak out,' says Monseigneur Doney, Bishop 
 of Montauban, in his Letters on Protestantism (p. 107). 
 * It is frightful to think and to say that the revelation 
 of an infinitely wise and good God could lead to such a 
 result. You commence by making of revelation a reli- 
 gion which can only be directly known and studied by 
 the learned, or at any rate by those who know how 
 to read, provided they have the Word of God in their 
 hands written in a language which they understand. 
 
64 The Bible and the Rule of Faith, 
 
 And thus the ignorant, the immense mass of the human 
 race, are condemned to only knowing religion through 
 the word and teaching of the learned. God has not 
 vouchsafed to communicate with them more immediately 
 and directly. But the learned themselves are condemned 
 to being never certain of having properly understood 
 and fathomed the intentions of God as contained in His 
 Word. God has placed the ignorant either under an 
 impossibility of knowing the religion He has vouch- 
 safed to reveal to us, or under the necessity of only 
 knowing it by the mouth of the learned ; and He has 
 placed the learned themselves under an impossibility of 
 making themselves sure as to whether they are teaching 
 properly what H"^ has written in the sacred books, and 
 what He has revealed. There is, I repeat, a frightful 
 derision in saying and thinking that God has acted 
 thus ; and if such is not what Jesus Christ Himself has 
 called a sin against the Holy Ghost, we must despair of 
 ever understanding the meaning of the clearest words. 
 Jesus Christ said then to the Jews, Do what the Scribes 
 and Pharisees teach you, because they are seated in the 
 chair of Moses ; and yet in His own Church He has 
 not established a chair to which Christians can address 
 themselves with the same confidence as the Jews ad- 
 dressed themselves to the synagogue.' 
 
 The Protestant system supposes, too, that each per- 
 son possesses a copy, or rather a translation, of the Bible 
 in a vulgar language which he understands. This is 
 evident ; for to give a Hebrew, Greek, or English Bil)le 
 to some one who only understands Italian or French, is 
 to make him a most useless present. It would be much 
 
' The Protestant Riile of Faith. ^S 
 
 the same thing as presenting him with a copy of the 
 undecipherable hieroglyphics which cover the old tombs 
 or the obelisks of Egypt. To apply this system of free 
 examination of the Bible, it will either be necessary that 
 each person should learn one of the languages into 
 which the Bible has been translated, or else that there 
 be as many translations as there exist languages and 
 particular idioms on me whole surface of the globe. 
 
 No one has ever dared to maintain the first hypo- 
 thesis. 
 
 The second can hardly stand when considered seri- 
 ously. In fact, in order to translate well, we must have 
 as 'perfect an acquaintance as possible with every exist- 
 ing idiom. I say perfect; for otherwise one runs a great 
 risk of employing improper expressions, and distorting 
 the true meaning of the AVord of God, or giving it a 
 ridiculous and absurd meaninn;. It is moreover neces- 
 sary thoroughly to understand the languages in which 
 the Scripture was first given to the world — Hebrew, 
 Greek, Chaldean. To this must be joined theological 
 studies, a knowledge of manners and customs, a culti- 
 vated and ingenuous mind, erudition, prudence, right- 
 mindedness. Without all these it is impossible to obtain 
 the desired result. 
 
 Is it reaUy the case that the versions made by Pro- 
 testants for the different nations of Asia, Africa, and 
 Oceanica are exempt from numerous faults? Doubt- 
 less they praise their exactness ; but is such really to 
 be found? I will only mention one testimony, that 
 borne by Mr. Marshall in his work on this subject. 
 He maintains that the defective versions of Scripture 
 
 F 
 
66 The Bible and the Ride of Faith. 
 
 produce a similar effect on the disciples of Confucius in 
 China to that which is produced in certain parts of 
 Great Britain by the Book of Mormons and Mormoimm; 
 there is only to be found in tliem a tissue of absurdities 
 and impious pretensions, which are not worth examining 
 into.i^ 
 
 2. It is not even sufficient to have a good version of 
 the Bible and to be able to read it, we must also be in 
 a condition to understand it in its true sense; otherwise 
 this Bible becomes perfectly useless, and even hurtful, 
 since it may become to certain individuals a sadly fruit- 
 ful source of pernicious errors. Now, it cannot be un- 
 derstood by all, and we have already seen that, in a large 
 number of books and passages containing dogmas, the 
 sense is so obscure, that the greater luimber of people, 
 if left to themselves, would be absolutely incapable of 
 understanding the sense and extracting the true doc- 
 trine from it. I might add, that even the most learned 
 interpreters, with all their treasures of erudition, Avitli 
 all the resources of their science and genius, would never 
 be able, independently of the infallible authority of the 
 teaching Catholic Church, to draw from Scripture a 
 complete creed unspotted by error. 
 
 To be convinced of the truth of my assertion, is it 
 not enough to cast ;■ 'j^lance on the present state of Pro- 
 testantism? The 1... ts are as clear as the sun at noon- 
 day, and any one must be blind not to perceive both 
 them and the consequences ensuing therefrom. Luth- 
 erans, C.ilvinists, Methodists, Presbyterians Reformed 
 and Un-reformed, Episcopalians, Baptists, Anabaptists, 
 
 '^ Christian Missions, vol. i. p. 53. 
 
The P)'otestant Ride of Faith. 6y 
 
 Pedobaptists, Free-will Baptists, Seventh-day Baptists, 
 Six-principle Baptists, Quaker Baptists, Anti-pedo- 
 baptists. Unitarians, Universalists, Socinians, Emanci- 
 ])ators, Quakers, Jur ipers. Tumblers, Moravians, Non- 
 resistants, Illuminrii, Campbellites, Harmless Chris- 
 tians, Pri^nitive Christians, Puseyites, Free-communion 
 Baptists, Christian Connection, Come-outers, Fighting 
 Quakers, Swedenborgians, &c. ; all read the Scriptures, 
 all seek to understand them, and discover in them doc- 
 trines often entirely contradictory to one another. The 
 Rev. ]\Ir. Doudiet finds in this pell-mell of antagonis- 
 tic opinions all the beauty of the variegated colours of 
 the rainbow ; he has a horror of uniformity, as if truth 
 could vary with difterent individuals and different lati- 
 tudes. What appears beautiful to him, however, is a 
 monstrosity in the eyes of every philosopher ; for it is 
 indubitable that the Holy Ghost, who inspired the sacred 
 writers, can never have tauo;ht doctrines which are in 
 flagrant contradiction with one another. God, who is 
 the essence of truth, cannot teach error. If it is true 
 that Jesus Christ is God, that He is really present in 
 the Holy Eucharist, that it was He who instituted the 
 Sacraments, that there is an everlasting hell, &c., for 
 that very reason it is false to affirm that Jesus Christ 
 is not God, that He is not really present in the Holy 
 Eucharist, that He did not institute the Sacraments, and 
 that there is no everlasting hell. There is no medium, no 
 possible rainbow ; the same thing cannot be both true 
 and false. It must therefore be admitted that a great 
 ii umber of Protestants, who interpret Scripture according 
 to the light of reason, according to their private judg- 
 
68 The Bible and the Rule of Faith. 
 
 ment, fall into grave errors. I will not yet determine 
 who is right or who is wrong ; for the moment I con- 
 tent myself with proving the insufficiency of individual 
 reason in arriving at an entire and certain knowledge of 
 the truths revealed in Scripture. Show me amongst 
 Protestants one single dogma, one single doctrine, which 
 has not met with adversaries founding their objections 
 on the Bible, and persuaded that they interpret that 
 Bible rightly, and I will hasten to proclaim the fact 
 everywhere. In the mean while, I maintain that Pro- 
 testants, with their fundamental principle of individual 
 interpretation, never have had, have not now, and never 
 will have a common symbol of faith, however limited 
 a one it might be. They may speak of Evangelical 
 Alliance as much as they please, hold pompous annual 
 assemblies, praise up the spectacle of their unity, the 
 final result will always be the same;^^ unity of faith is 
 radically impossible for them, and nevei' will Protestant- 
 ism verify those words of the Saviour : * There shall be 
 but one flock and one shepherd.' 
 
 But, it will be said, you count among Protestants 
 sects which are not even Christian. 
 
 When you will have decided what articles of faith 
 
 must be absolutely admitted under pain of ceasin^^ to be 
 
 Christian, then it will be allowable for you to refuse 
 
 this name to those who do not consent to receive them. 
 
 '8 Quebec Morniivf Chronicle, Feb. 27th, 1874. The Rev. Dr. Burns 
 had the courage to make these affirmations : ' Protestantism must be 
 looked on as a great united whole, in spite of the prejudice and passion 
 which the discussion of religious principle might evoke. Upon the great 
 points of Christian doctrine they are all one, the sole difference being 
 in matters of government. The Book brought them together and 
 united them.' 
 
' The Protestant Ride of Faith. 69 
 
 But as you have never succeeded in coming to an agree- 
 ment on tliis point, and as all sects, founded like you on 
 the Bible, lay claim to being Christian, I do not know 
 why I should credit your word more than theirs, parti- 
 cularly since they take as the basis of their rule of faith 
 your fundamental principle of the free interpretation 
 of Scripture. Either renounce your principle or else 
 cease anathematising these sects when they do nothing 
 further than apply that very principle. 
 
 This is also what Abbo Magnin wisely remarked 
 when he wrote the followino; lines : ' ^Ir. Bost cannot 
 see the primacy of St. Peter nor that of the Pope in the 
 text Tu es Petrus ; he rejects the Catholic interpretation 
 of it, and according to his principle he is right. But 
 the Socinian cannot find the divinity of the Word in 
 Holy Scripture ; then according to the same p. inciple he 
 is right in denying it. Luther finds in the Scripture 
 that Real Presence which Calvin, on his side, has a right 
 to anathematise, because he does not find it there. The 
 Catholic finds there the supremacy of the Pope ; I ask 
 Mr. Bost himself, what does a Catholic's conscience dic- 
 tate to him when Holy Scripture speaks to him in these 
 terms ? Will this author say that all those who do not 
 understand the Bible in the same sense as himself are 
 unfaithful to the Holy Spirit or to tlie light of reason? 
 He would not dare to say so. Any reproach, too, that he 
 addressed to others, would they not have an equal right 
 to address to him ? Who could be judge between them ? 
 Scripture ? But she is silent ; violence is done her with- 
 out her saying a word in reply. The light of reason ? 
 Who is there that does not himself lay claim to possessing 
 
70 The Bible and the Rule of F'aith. 
 
 it % Either, then, abjure the principle of the Reforma- 
 tion or keep silence on all errors in religion, recognising 
 the right of each to be called the pure word of God : 
 we see no mean between these two extremes.'*^ 
 
 It is, then, unquestionable \\\?Xde facto this principle 
 of free interpretation has only led to endless subdivisions, 
 to a wh( ' ' swarm of sects more or less strange and dissi- 
 milar, having no other common bond than the Bible — a 
 dead letter which says nothing and tolerates everything — 
 and hatred of the Catholic Church. Seeing the horrible 
 medley formed by these different separated communions, 
 who could ever believe that they are all founded on the 
 same Bible? Who could even suspect that the Puseyite 
 has the same rule of faith as the Methodist, the Harm- 
 less Christian, or the Jumper? Tliey are as different 
 as night and day ; indeed, Luther and Calvin were, even 
 in the very midst of the Reformation, frightened at the 
 extent of these disagreements. 
 
 Let us now note well that these divisions and sub- 
 divisions are not due to accidental circumstances, ex- 
 trinsic to Protestantism ; they are in reality only the 
 natural product of its fundamental principle, free inves- 
 tigation, private interpretation of the Scripture. Pro- 
 testantism has no authority, and without authority unity 
 is but a dream, a mere chimera. 
 
 Poor human reason, although capable of acquiring a 
 certain amount of knowledge, is none the less weak, 
 tottering, exposed to error, and an easy prey to prejudice. 
 If it stumbles so often in proving natural truths, how 
 can it constitute itself queen and judge of supernatural 
 '^ La Pa]3aute aux Prises avec le Protestantisme , p. 309. 
 
I » 
 
 f 
 
 , The Protestant Rule of Faith. 71 
 
 things? If uiiifcrmity of sentiment in philcsopliical 
 questions has never been arrived at, how can we ever 
 dare hope to attain it, apart from infallible authority, in 
 a sphere far beyond the reach of human intelligence? 
 How many sublime dogmas, how many abstract doc- 
 trines are contained in Holy Scripture, and which the 
 greater number of the faithful are not capable of dis- 
 cerning! How many unfathomable mysteries! How 
 many expressions whose meaning we might completely 
 misunderstand ! For example, who, the Bible in their 
 hand, could extract from it the famous Thirtv-nine 
 Articles of the English Church, or the Apostles' Creed? 
 Who cannot at once see that such a task is even 
 above intelligences which, although cultivated, have not 
 made an habitual and special study of the Scripture? 
 Theologians well know that there are a multitude of 
 arduous questions very dangerous to orthodoxy ; they 
 are like narrow slippery paths on the edge of frightful 
 precipices : the least deviation from the right way may 
 involve you in the gulf. Under such circumstances 
 what would inexperienced and but little instructed 
 Christians do? Each one would take his own course 
 and blindly rush towards the abyss. Or, again, one day 
 we might think we had discerned the truth, but the 
 next day other texts w^ould present themselves and renew 
 hesitation and doubt ; then what we had taken for the 
 pure word of God would vanish away like a dream. 
 
 How painful it must be to the Protestant desirous 
 of knowing revealed truth not to be able to put aa end 
 to this perpetual fluctuation of doctrine, to seek vainly 
 for a more solid foundation than the quicksands of 
 
7 2 The Bible and the Ride of Faith. 
 
 human reason, to be incessantly turning over tlie pages 
 of the mysterious book, and not be able to derive any- 
 thing more from it than discouraging silence, to find it 
 only a dead letter ! What must not be his anxiety at 
 seeing himself, on a multitude of points, contradicted by 
 millions of Christians as intelliiient and learned as him- 
 self! Might he not thence conclude that it is not pos- 
 sible Jesus Christ can have left His belorved, whom He 
 bought with His own blood, in all the terrible anguish 
 of uncertainty, that He had given them an imprac- 
 ticable rule of faith, far beyond their comprehension, 
 and which, from its very nature, must necessarily breed 
 innumerable divisions? Why should He have come to 
 bring a holy doctrine to men if, notwithstanding all their 
 efforts, they were only to gather up some miserable frag- 
 ments of the truth, to see only a weak, uncertain, vacil- 
 lating light, quite insufficient to guide them to the 
 heavenly country? 
 
 ^To condemn each one of the faithful to form for 
 himself a faith from the Scripture, to seek for each 
 separate truth of Christianity by the deceiving light 
 of reason, is to place him on the road to error, and for- 
 bid him, in his work, the use of the traditional sense ; 
 not only exposing him thereto, but condemning him to 
 it inevitably and necessarily ; for it is putting him in a 
 labyrinth without the only clue for escaping therefrom. 
 Only look up and see : no child of the Keformation can 
 tell by what characteristics he recognises the Holy Writ- 
 ings, whence comes to him the book containing them, 
 whether it has reached him free from all alteration, and 
 if in its interpretation he does not take error for truth. 
 
' t The Protestant Ride of Faith. , 75 
 
 Protestantism, in the position it has made for itself, re- 
 sembles the Wandering Jew, perpetually pursuing an 
 object it can never reach. Like a blind man, it cannot 
 see in the brightest light, and gropes about in the full 
 blaze of noonday. It wished to separate what God had 
 indissolubly united — the Church and the Bible; and, 
 behold, one of those terrible and just judgments has be- 
 fallen it which we cannot contemplate without horror. 
 The book of the divine Word has become unintelligible 
 to it ; it has, so to speak, become a blank : for Protest- 
 antism it is like the book sealed with seven seals, be- 
 fore which the prophet of Patmos wept bitterly, because 
 no man could open it.''^ 
 
 Another cause of error and division amongst all 
 these partisans of the Bible alone is the numerous pre- 
 judices brought to the reading of the inspired Book. 
 The Scriptures are not read after throwing aside all 
 preconceived ideas, and in order to find out what God 
 really has revealed, but only to find there the doctrine 
 with which we have been imbued from infancy ; and we 
 always find it there. Children brought up in Pres- 
 byterianism, going through the Scriptures with their 
 inherited prejudices, will almost infallibly fancy they 
 discover in the Bi))le all the doctrines of their sect ; it 
 will be the same thing with Quakers, Moravians, Me- 
 thodists, Baptists, and others ; and thus the God of all 
 truth will be made to say the most contradictory and 
 absurd things. 
 
 It is thus that * kings to justify their tyranny have 
 brought forward the words : " You shall rule them with 
 " Maguin, ha Papaute aux Prises avec le Protestantisme, p. 320. 
 
74 The Bible and the Rule of Faith, ' 
 
 a rod of iron."''-* And the peo])le to overthrow the kin^s 
 have quoted this verse : " lie hath put down the mighty 
 from their seat."^° During the Peasants' War an insur- 
 gent aspired to tlie command by applying the following 
 words to himself: '^ Lifting up the poor out of the dung- 
 hill."^^ Add to these that there is no unchasteness 
 which has not been authorised bv these words of the 
 Bible : " Increase and multiply."-^ Luther married in 
 spite of his vow of chastity, because he had read in the 
 Sacred Book : " It is not good for man to be alone." 
 
 ' It has been justly remarked that the English Parlia- 
 ment, when sanctioning Henry VIII.'s divorce from Ca- 
 therine, in order to justify his marrying Anne Boleyn, 
 ought to have justified its proceedings by saying that it 
 was written in the First Book of Kino-s : " Because he 
 loved Anne." In a word, every one has sought and 
 found what he wished in the Bible. Erasmus said — 
 so persuaded was he that reading the Bible could not 
 form true faith in souls — that the interpretation of the 
 Scriptures by individual minds had never ended in any- 
 thing but laming texts which walked perfectly straight.'^^ 
 
 Once more, is it credible that the Saviour of the 
 world can have given so ruinous a foundation to His 
 Church, that He can have left His doctrine a prey to 
 human disputes, as well as the perversity and feebleness 
 of our reason? Whence arose all the monstrous heresies 
 which infested the early ages of the Christian Church, 
 and which Protestants repudiate with the same horror as 
 
 '9 Revelations xix. 15. «' St. Luke i. 52. 
 
 2' Psalm cxii. 7. " Genesis i. 28. 
 
 " Berseaux, TJEgU&e et le Monde, p. 173. 
 
The Protestant Ride of Faith, y^ 
 
 we do? Only from a false interpretation of the Bible. 
 This is what made St. Augustine remark: 'Heresies 
 have had no other origin than the Scriptures, which, 
 though good in themselves, are not well understood. '^^^ 
 
 The theolofjian Eck recomiised this same truth when 
 he said to Luther: 'Martin, none of the heresies which 
 have rent the Church have sprung from aught but the 
 interpretation of the Scriptures. The Bible is the 
 arsenal whence each innovator has drawn his argu- 
 ments.'^^ 
 
 * If the world should subsist a long time,' says Luther, 
 ' with all these different interpretations which are given 
 of Scripture, no other means for preserving unity would 
 remain to us than receiving the decrees of the Councils 
 and taking refuge in their authority.' 'Nothing throws 
 so much discredit on our Gospel as our own intestine 
 discord.' ' We know well enough whom to avoid, but 
 not whom to follow.' 
 
 'It is of great importance,' wrote Calvin to Melanc- 
 thon, 'that future ages should 1. no suspicion of the 
 divisions which reign among us ; or it is more ridi- 
 culous than can be imaijined, that after havinnr broken 
 with everj one else, we agree so badly among ourselves 
 from the very commencement of our Reformation. '^"^ 
 
 'But,' resumes Abbe Constant, 'of what use proving 
 by history a fact which occurs every day before our eyes 
 among Protestants? For example, does the faculty 
 
 " Aug. Tract. 18 in Joan. ' Non aliunde iiatae sunt haereses nisi 
 dum Scripturap bonoD intelliguntur non bene.' 
 
 " See Audin, Jlistoire de Luther, vol. i. c. 20. 
 
 '^ See Bishop Charvay of Pignerol's Le Guide du Catechumene 
 Vaudois (Paris, 1840), ii. 9-11. 
 
f$ „ TAc Bible and the Rule of Faith. 
 
 of Geneva, whieli does not believe in tlic divinity of 
 Jesus Christ, interpret in the same way as the faculty 
 of Montauban, which still defends that dogmi:^ the fol- 
 lowing passa<ie of St. John : " And the Word was God" ? 
 The words, " This is My body," do tliey bear the same 
 meaning for the Lutherans of Alsace, who believe in 
 the Ileal Presence, as for the Swiss Calvinists, who reject 
 it? 
 
 * Do Mr. Gorham and the supreme tribunal of the 
 Church of England, who have decided that the recep- 
 tion of baptism was optional for salvation, take in the 
 same sense as the Bishop of Exeter these words of our 
 Lord: ^'Go, teach all nations, baptise them," &c.; "If any 
 one be not born again by water," &c.? Do we not find 
 that all the sects which abound by hundreds in England 
 and the United States maintain that the extravagant 
 ideas which form their creed — when they have one — are 
 to be found in the Scripture? and every day do we not 
 see the number of these sects increased by a different 
 interpretation of some biblical text?'^^ 
 
 This confusion of religious ideas, this Babel of opi- 
 nions and systems, so far from diminishing, has gone 
 on increasing, and will fatally result in individualism ; 
 from individualism to the complete destruction of all 
 supernatural religion there is but a step, and this 
 step, unhappily, many have already taken. From all 
 that has been said in the preceding pages I draw the con- 
 clusion that Jesus Christ cannot have given the Holy 
 Scriptures, as left to the free interpretation of each in- 
 dividual, as a rule of faith to men, first, because this 
 ^ Histoire de VInfaillibilitd des Papcs, vol. ii. p. 448. 
 
The Protestant Rule of Faith. JJ 
 
 rule of faitli would be impossible, materially impractic- * 
 
 able for the greater number of men and at a ' periods; 
 
 secondly, because even cultivated minds are not capable 
 
 of deduciiifj from it the dofjmatic truths which are the 
 
 basis of Christianity ; thirdly, because this rule of faitli 
 
 can only lead to interminable divisions, to innumerable 
 
 sects, of whom the greater number cannot be otherwise 
 
 than entangled in the paths of error and repudiated by 
 
 Jesus Christ, who is truth itself, and must necessarily 
 
 therefore detest error. 
 
 Individual reason applied to the inter])retation of the 
 
 Holy Scriptures is, then,. insufficient to understand them, 
 
 and cannot be the rule of faith which our Lord has 
 
 given to men. 
 
 • SECOND ARTICLE. 
 
 Illusion of those who think that each one of the faithful who piously 
 reads the Holy Scriptures receives from the Holy Ghost a special 
 help, a supernatural enlightenment, enabling him to understand 
 the real sense of it — This system is not founded on the Word of 
 God ; it infers the actual reading of the Bible, and consequently 
 cannot be applicable to every one ; it is calculated to give rise to 
 iUusions and religious fanaticism. 
 
 Certain Reformers, perceiving that reason, left to its 
 own strength, is powerless to discern the truths revealed 
 in the Scriptures, and, in a word, can only be the grave 
 of all religious belief, conceived the idea of substituting 
 for it a supernatural and interior illumination of the 
 Holy Spirit, communicating itself to individuals prepared 
 to receive it. Luther himself seems neitlier to have 
 been a stranger nor hostile to this rule of faith. 
 
 In this system everything is subordinate to inspira- 
 tion, even the Holy Scripture. It is in this illumination 
 that they make their proximate rule of faith consist. 
 
78 The Bible and tJie Rule of Faith, 
 
 However, certain conditions are necessary before the 
 Holy Spirit thus enliglitens the readers of the Bible. 
 Here is how the minister Mounot, the ^ converter of the 
 Lyonnesc,' expresses himself on this subject: ^Take then 
 the Bible; read it, but on your knees; the Holy Ghost 
 who wrote it will Himself explain it to your heart. If 
 some persist in maintaining that the Bible is obscure, 
 let them know that it is only obscure for them and by 
 their own fault.' Several other Protestant writers ex- 
 press tliemselves in a similar manner. Such appears 
 to be the doctrine of the Anabaptists, Quakers, Modern 
 Methodists or Wesleyans, Swedenborgians, Mennonites, 
 Moravian Brothers, &c. According to them the Church, 
 rites, the sacraments, creeds, apostolical tradition, all is 
 human ; the Scripture alone is divine. 
 
 But this rule of faith has several very grave and 
 even radical faults, among others — first, its not being 
 founded on the Word of God ; secondly, being imprac- 
 ticable for the greater number of men ; thirdly, ptoduc- 
 ing many illusions and obstinate fanaticism; fourthly, 
 rendering all our holy books useless. 
 
 I. This principle or this rule of faith is neither 
 founded on the Word of God })reserved by tradition — 
 besides which they do not admit tradition — nor on the 
 written Word of God. When we look into the inspired 
 books we sec clearly that the assistance of the Holy 
 Ghost was promised to the Apostles and their successors 
 to enable them to teach all truth, all that Jesus Christ 
 Himself had taught them; but nowhere do we find that 
 this promise has been made to each of the faithful. All 
 the sacred texts they bring forward to prove their 
 
 ■> 
 
The Protestant Rule of Faith. 79 
 
 strange tliesis show tliat God constantly disposes hearts 
 by His holy grace and renders them docile; that lie 
 governs the human race with His benign Providence; 
 that He sometimes gives extraordinary lights to His . 
 elect to enable them to arrive at tlie summit of perfec- 
 tion ; but in no manner do these texts prove that God 
 has promised to give to each o!ie direct inspiration or 
 illumination, enabling him to extract the dogmatic sense 
 of Scripture in general, and constituting him a supreme 
 judge of the faith. 
 
 Besides, these texts, which serve as a basis to this 
 system, are interpreted in a different sense, not only by 
 Catholics, but also by all Protestants who only admit 
 as a rule of faith that private interjiretation of Scrip- 
 ture of which we spoke in the preceding article. This 
 divergence of opinions as to the meaning of texts ought 
 naturally to inspire the partisans of direct illumination 
 with a fear lest they should be themselves in error. If 
 piety and good-will are sufficient to cause the rays of 
 divine light to be shed on the Scri])tures, how comes it 
 that the Ethiopian eunuch, St. Jerome, St. Augustine, 
 St. Chrysostom, and so many other personages, illus- 
 trious by their pious lives and their sincere love of 
 truth, did not also receive these celestial illuminations, 
 which would have prevented their complaining of the 
 obscurity of the Scriptures ? This pretended individual 
 inspiration has, then, no foundation in the written Word 
 of God. 
 
 II. This rule of faith is impracticable for the greater 
 number of men. It will be said that this is a strange 
 assertion : if the Holy Ghost vouchsafes Himself to 
 
8o The Bible and the Rule of Faith. 
 
 teach men, what easier and surer method could be 
 devised? That is true; but this divine teaching also 
 ])resnpposes the actual reading of the Bible ; you arc 
 indeed told to read the Scripture, but piously and on 
 your knees. 
 
 To such a system, there is no need of giving any 
 very serious rej)ly ; I will content myself with saying 
 to these partisans of divine inspiration : ^ Yes, read the 
 Bible piousl}', all of you Protestants who do not know 
 how to read ; particularly do not fail to read it on your 
 knees, otherwise the Holy Ghost might perhaps not , 
 enli<ihten you, and the Sacred Book mi<jht remain as 
 unintelligible to you and as closely sealed as that which 
 the Apostle St. John wept at not being able to open! 
 You also who do not know whether what is presented 
 to you as the Bible is in reality a book inspired by God 
 you who do not know if the version presented to you is 
 authentic, complete, and faithful, do you keep on read- 
 ing the Bible piously and on your knees ! The Spirit 
 of God will make known to your intelligence whether it 
 be exact and complete or altered and incomplete ; it will 
 suggest to you the meaning of each passage ; it will give 
 you a course of biblical exegesis.' How many miraeles 
 to make everybody understand the Scripture ! 
 
 But then there can be no more obscurity, no iiore 
 uncertainty ; all becomes clear as the sun at noon-day. 
 Doubtless it is because certain Protestants do not read 
 their Bible on their knees and piously, that their co- 
 religionists often reproach them with understanding it 
 but little or interj)reting it so badly ; unless, indeed, all 
 these contradictory interpretations by our modern vision- 
 
The Protestant Rule of Faith. H i 
 
 aries oiirrht not to be looked on as true Jind dictated bv 
 the Holy Ghost, and that the Holy Ghost — of whom, 
 ])crha])s, some no longer recoirnise the divinity — does not 
 sufjtjest the yes or no, the true and the false, accordinix 
 to circumstances. To advance such a proposition is in 
 the eyes of a Catholic to utter a blasphemy. 
 
 However, I am far from denying that the Holy Ghost 
 sometimes enlightens men in a more particular manner 
 provided they sincerely seek the truth, and above all by 
 the means ordained by God, through the ministry of 
 legitimate pastors. 
 
 IH. This same Protestant rule of faith is calculated 
 to produce many illusions and a blind fanaticism. AVho 
 does not know that man may often, j)articularly when his 
 imagination is lively or a little excited, take for superna- 
 tural, for divine inspiration, that which s])rings from his 
 own self, that which is only a passhig enthusiasm, a 
 momentary over-excitement ? History is at hand to bear 
 witness to the frequent illusions into wdiich a man of 
 good faith can allow himself to be hurried away under 
 the empire of this pretended illumination. AVhat 
 follies did not the Montanists practise, guided by Mon- 
 tanus and Priscilla? 
 
 Did not Montanus declare himself exempt from error, 
 by his doctrine superior to Christ Himself, and did he 
 not believe himself to be the Paraclete promised to the 
 world by Jesus Christ? What can be said of the extra- 
 vagances of certain Gnostic sects of the early ages of the 
 Church and of the llluminati of the Middle Ages, who 
 often joined the greatest immorality and the most obsti- 
 nate fanaticism to their strange wild notions'? Perhaps 
 
82 The Bible and the Rule of FaHh. 
 
 our modern visionaries will refuse to admit beneath their 
 banners tlie authors of so manv eccentricities and crimes; 
 still they ought at least to recognise that, their prin- 
 ciple being the same, it may lead to equally sad conse- 
 quences. 
 
 However, let us examine a little into what this system 
 has produced since the Reformation. Whoever has read 
 history is acquainted with the excesses, the violence, the 
 savage brutality of the Anabaptists at Munster and 
 in other towns of Germany and the Low Countries, the 
 fearful delirium of a Thomas Munzer, of a John of Ley- ' , 
 den, of a Kattman, of a KnipperdoUing, and others. In 
 their moments of inspiration they ravaged towns, com- 
 mitted horrible massacres, proclaimed polygamy, &c. 
 David George went so far as to proclaim himsell'^Ae true 
 Son of God. Let them also recall the frenzied delirium 
 of the shoemaker George Fox, head of the sect of 
 Quakers, and the pretended illuminations, the strange 
 commotions, the agitations, tremblings, sighs of his co- 
 religionists in the midst of their assemblies, when the 
 Spirit of God visits them. What might not be said of 
 the Methodist camp-meetings and of their ministers, who, 
 according to the. testimony of the preacher Rauschen- 
 busch,^^ have no real knowledge of the Bible and are 
 without any scientific culture? The same writer adds'^^ 
 that, during their divine service, preaching, or prayer, 
 they make such an uproar, by all crying at once, that it 
 is absolutely impossible to understand whoever is preach- 
 ing or declaiming a prayer. They take all these illusions, 
 these artificial groans and this extraordinary over-excite- 
 " Die Nachte des Westens, p. 32, Barmen, 1847. ^b jbij. p. 43^ 
 
The Protestant Rule of Faith. 8 ; 
 
 ment, for the supernatural action oftlie Holy Ghost. 
 Again, what a sensation was created in England by 
 Joanna Southcott, a visionary who, at the end of the 
 last century and commencement of the present, was 
 always acting under the direction of the Spirit of God, 
 giving passports for heaven furnished with three seals, 
 and promising soon to give a new Messiah ! She had 
 many followers, and even after her death, which hap- 
 pened in 1814, many continued to believe inher, although 
 her promised Messiah had not made his appearance. 
 
 It can easilv be understood how, with so elastic a 
 principle as that ^each person is free to follow the in- 
 terior spirit by which he feels himself inspired,' great 
 lengths may be gone. There are some who have even 
 carried their folly so far as to proclaim that adultery, 
 homicide, and all other crimes do not render man less 
 agreeable to God ; that grace abounds there where sin 
 had most abounded, &c.; that from the moment where- 
 in any one believes himself to be under the influence of 
 the Holy Ghost, he can do what seems best to him — give 
 himself up to the greatest disorders, even become dan- 
 gerous to society ; nothing can be said ; it is God who 
 is leading him and ins])iring him to commit these acts. 
 Hence that frenzy which may be remarked among these 
 sectarians, when they persuade themselves they are act- 
 ing according to the inspiration of heaven ; no obstacle 
 can stop them ; advice becomes useless. Some there 
 have been seen who, being condemned to death and con- 
 ducted to the foot of the scaftbld, believed thev saw the 
 heavens opened and Jehovah holding out His arms to 
 welcome them to His kinjidom. It is an incontestable 
 
§4 ^/^^ Bible and the Rule of Faith. 
 
 fact tliat, if this j)rinci|)le were universally adopted, 
 Christianity would, in certain ])()ints of view, become 
 worse than j)a<5anisni, and would be of a nature to exer- 
 cise a most disastrous influence over the masses. 
 
 Let it not be said that the examples given above are 
 exceptional ; they are cases which recur frequently and 
 inevitably among all these sects of enthusiasts. It is 
 easy to become convinced of this by casting a glance at 
 the annals of history, which contain thousands of facts 
 analogous to those of which I have spoken. 
 
 IV. This principle of individual inspiration, once 
 admitted, would render the Scriptures useless. For if 
 God had chosen this interior teaching of the Holy Ghost 
 as a means for conducting all men to the truth, doubtless 
 it would have been sufficient in itself, and then there 
 would have been no need of exterior teachin<c- How- 
 ever, we know that God chose to give us an exterior 
 revelation, and that by so doing He has subjected us to 
 a teaching from without. Doubtless God could have 
 adopted some other means, just as He might have ren- 
 dered us at once perfect : but it was not His will to do 
 so ; it i? '"or us to submit ourselves to His adorable de- 
 crees. vV'^ith this doctrine of inspiration, of what use 
 are the Scriptures ? of what usethe Apostolate? of what 
 utilitv can a teaching Church be ? This baneful error 
 annihilates the work of Jesus Christ, submitting it to 
 the caprices and mental aberrations of each individual, 
 and allowing of the suppression of man's redemption as 
 
 , a useless work. 
 
 
Th", Protcstanl Rule of Faith. ^^^ 
 
 THIRD ARTICLE. 
 
 The authority of a fnlliblo Chnrch, such as admitted by Anplioanp, 
 cannot be the real rule of faith — It cannot put an end to religious 
 controverHios ; it offers no guarantee of orthodt)xy — Anglicanism 
 and Pufloyism bring uh back ultimately to the private examination 
 of the Scriptures — The Gorham atlair. 
 
 Anglicans claim to follow an intermediate conrsc 
 between what tliev call llomanmn, with its infallible 
 authority, and the endless multitude of (/issentlent sects, 
 whose fundamental principle of private interpretation of 
 the Scriptures tends essentially to farther subdivisions 
 amonf]r their members. It is, however, manifest that 
 Anglicanism, as we are about to see, is in reality nothing 
 more than one of those sects it affects to look down upon, 
 for its fundamental principle is ultimately the same. 
 
 The Thirty-nine Articles which serve as its basis, 
 and which have been borrowed from Catholicism, from 
 Lutheranism, oiul more particularly from Calvinism, 
 were drawn up in 15()2. According to tliis system Holy 
 Scripture is the onh/ source of revelation (Art. (J) ; the 
 Deuterocanonical books of the Old Testament are re- 
 jected as well as tradition. The Apostles' Creed, the 
 Nicaean, and the Athanasian are admitted (Art. 8), 
 but only because they are regarded as conformable to 
 Scripture. For the same reason the hierarchy, con- 
 sisting of bishops, priests, and deacons, is retained ; but 
 the King of England has been arbitrarily substituted 
 for Peter and his successors, whom Jesus Christ chose 
 to be the foundation of His Church (Arts. 23, 26, 32^ 
 36, 37) ; it is by the king's authority that the bishops, 
 priests, and deacons are ordained and established in 
 their functions (Arts. 33, 36, 37). It is by his order 
 
86 The Bible and the Rule of Faith, 
 
 also tluit universal councils are convoked, which councils 
 are expressly declared and reco<]jnise(l as fallible and 
 subject to error (Art. 21). It is true that in Art. 20 
 is recognised the Church's right to decide in discussions 
 of faith and to interpret Holy Scripture; but her de- 
 cisions must be drawn from the Scripture itself, outside 
 of which she has neither right nor power. If the faith- 
 ful discover that the decisions of their Church are not 
 conformable to the sacred text, they are at liberty to re- 
 ject them. Any way, it is the king who ultimately pro- 
 nounces dogmatic decisions; no higher authority than his 
 can be appealed to; and thus that infalliJnlltfj which is re- 
 fused to the Church is implicitly acknowledged in him. 
 
 This, then, is the curious mixture of doctrines which 
 constitutes the basis, the rule of faith, of the Anglican 
 Church, of the High Church of England : on the one 
 side a fallible Church, intrusted with putting an end to 
 controversies by the examination of Holy Scripture ; on 
 the other, the faithful, who are not obliged to submit to 
 its decisions, except in so fur as they find them conform- 
 able to the Bible. 
 
 It is very evident that everything is eventually re- 
 duced to the free examination, the private judgment, of 
 the Bible. The authority of the Church can, then, only 
 be that of a body of learned men, v^ho throw more or 
 less light on the complicated questions of theology, on 
 the difficult texts of the Bible, but whom nobody is 
 bound to obey, from the moment they are believed to 
 be entangled in error. Such a Church may well say : 
 * I think that such or such a doctrine is revealed ; it 
 seems to me that it is contained in the teachings of 
 Jesus Christ ;* but never will she be able to say : ^ Such 
 
The Prolestant Rtile of Faith. 87 
 
 or such a truth is certainbj re^'ealed ; it must necessarUjf 
 be believed on pain oflosincr all hopes of salvation ; it is 
 an article of faith buulivft on alU Sucli a way of ex- 
 pressing themselves as this can only be found amon<^ 
 those who have a perfect conviction that they are not 
 deceivintr themselves, and who are absolutelv certain of 
 having the perpetual assistance of the Holy Ghost, as is 
 the case with the Catholic Church. 
 
 Let us suppose for an instant that a member of the 
 Anglican Church should compare with the Holy Scrip- 
 tures that doctrine contained in the Thirty-nine Articles 
 which only admits the Sacraments of Baptism and the 
 Lord's Suj)per, which contains the Creeds of the early 
 ages, which proclaims justification by faith (done with- 
 out works, and that he should become intimately con- 
 vinced that the Bible also contains the doctrine of the 
 Sacrament of Penance (which Henry VHL always looked 
 on as necessary), that it (the Bible) occasionally con- 
 tradicted the early Creeds, that it recognises the neces- 
 sity of good works besides faith for salvation : could he 
 not, ought he not even to abandon that fallible Church, 
 which has in reality taught him error, or kei)t back a 
 part of revealed doctrine? If he has any doubts as to 
 the orthodoxy of the teaching imparted by his Churcli 
 — and who would not have in a Church which proclaims 
 itself liable to error? — is he not strictlv oblitred to in- 
 quire into whatever is the object of his doubts ? Now 
 all may be and ought to be uneasy about knowing if 
 the way they are in is the right or the wrong, the good 
 or the bad, way ; the question is a most important one, 
 since it • v rerns eternal salvation or reprobation; all 
 these ou ; satisfy themselves whether the Thirty- 
 
88 The Bible and the Rule of Faith, 
 
 nine Articles, and the subsequent decisions of their 
 Church, be in perfect harmony with the Scriptures. 
 But who are those who are in a state to engage in such 
 a study, even supposing tliey have a faithful version of 
 the inspired books ? IIow many are there whose mind 
 is sufficient! V cultivated and who have sufficient leisure 
 to undertake such a difficult work and succeed in it ? I 
 do not hesitate to say that the number must be exces- 
 sivelv limited. 
 
 We see, then, first, that this authority, held by a falli- 
 ble Church, cannot put an end to religious controversies; 
 secondly, that it cannot offer any guarantee of orthodoxy 
 or certainty to those who profess to recognise it ; thirdly, 
 that it brings them back eventually to the private ex- 
 amination of the Scriptures. Therefore it is easy to 
 conclude that this system is insufficient, impossible, and 
 opposed to revelation, as we have already shown. 
 
 The Puseyite system, which aims at a nearer ap- 
 proach to the Catholic rule of faith, is subject to the same 
 disadvantages as the preceding. It is not founded on 
 Scripture, for the very reason that it declares the Church 
 could err, and did err after the first four or five centuries, 
 thereby proclaiming the Church of Jesus Christ to be 
 fallible, and that each individual should verify its defi- 
 nitions by examining whether they are conformable to 
 Scripture. Here we arrive again at private examina- 
 tion, individual interpretation of the Bible. 
 
 Let us see whether facts do not confirm what we 
 have just said. Dr. Marsh, the Anglican Bishop of Pe- 
 terborough, affirms that the Church of England extends 
 her authority no farther than a concern for her own 
 preservation rigorously exacts ; he adds, that no one is 
 
The Protestant Rtde of Faith. 89 
 
 obliged to accept an interpretation given by the Church 
 if he thinks it false, and that, in the latter case, he is 
 altogether free to separate himself from Anglicanism.^^ 
 The Rev. Father Perrone has cleverly treated the same 
 question. In the following terms^^ he draws up an 
 historical statement of the animated discussions which 
 took place in the English Parliament in 1840 : ' In the 
 heat of the contest which took place on the subject of 
 the Thirty-nine Articles, and which the new Oxford 
 school only rendered still more animated by seeking to 
 give these articles an interpretation approaching nearer 
 to lioman doctrines, the petitions of a great number of 
 Anglican ministers were presented to the Parliament 
 but a few years ago, with a view of obtaining some 
 modification in these articles, as well as in the Book 
 '>r Common Prayer. Hence arose that stormy debate 
 which took place in the Parliament, March 2Gth, 1840, 
 when the Anglican bishops showed themselves to be 
 divided on the question of the authority of their Church. 
 On the one side, the Bishop of Norwich claimed that 
 the English Church was founded on lihertij of conscience 
 and on the right of private juchjnientj and that a refusal 
 to admit certain doctrinal points of the Liturgy or of 
 the Athanasian Creed ought not to prevent any one 
 from being admitted to Holy Orders. On the other 
 side, the Bishop of London protested that such a claim 
 was an injury done to the Established Church, and that 
 the only means of maintaining this latter was to keep 
 the needle of the theological compass steady : upon which 
 some other person observed, the compass was twisted 
 
 ^ Comparative View of the Churches of England and Rome^ ch. viii. 
 " Eegola di Fede, vol. i. p. 542. 
 
90 The Bible a7id the Rule of Faith. 
 
 round, and that nobody was any longer able to put it 
 straight again.' 
 
 And tliis same truth the Anglican Archbishop of 
 Dublin had proclaimed some few years previously 
 (August 7th, 1833) in that same House of Peers, say- 
 ing * that there was neither any individual nor body of 
 individuals, in the Anglican Church, to whom any doubt 
 or difficulty whatever could be referred for solution ; in 
 a word, no constituted authority to which recourse might 
 be had for the decision of questions of this sort.'^^ 
 
 There was a case that occurred in England but a 
 few years ago, which shows in the clearest manner that 
 the Anglican Church has no authority in doctrinal mat- 
 ters, that its Creed is a nullity, and that a man may 
 deny anything and yet not cease to be a member of it. 
 This was the recent Gorliam case. * Nominated by the 
 irovernment to be minister of a church in the diocese of 
 Exeter, he met with a refusal of investiture to his cure 
 from Bishop Philpotts, on account of his denying the 
 dogma of baptismal regeneration. This refusal made a 
 great sensation, and the Anglican Church was divided 
 into two parties, the one for Gorham, the other for the 
 Bishop of Exeter. Gorham appealed against his bishop's 
 sentence before the Queen's Privy Council, which is 
 considered the supreme authority in matters of religious 
 controversy. In the mean while the Bishop of Exeter, 
 fearing perhaps a sentence unfavourably, to the step he 
 had taken, wrote the energetic letter we reproduce here: 
 
 ' Very serious doubts have arisen in the minds of a 
 great number on the point of knowing whether the An- 
 glican Church, by accepting this judgment in a passive 
 " Dublin Review, no. xxii. November 1840. 
 
The Protestant Riile of Faith. 91 
 
 manner, would not lose its rights to be regarded as a 
 portion of the Church of Jesus Christ. This is why 
 there are strong reasons for fearing that the sole effect 
 of such a judgment would be to drive away from our 
 Church a large number of its members, who would, per- 
 haps, submit themselves to Rome — to that Church which 
 promises repose as the price of having sought after the 
 truth. Lastly, I declare that 1 can neither remain with- 
 out sirij nor will 1 any longer remain, should God vouch- 
 safe me the grace, in communion with him [the Arch- 
 
 / bishop of Canterbury], who will abuse the high charge 
 confided to him, by giving mission and charge of souls 
 within the limits of my diocese.' 
 
 ' But the opinion of the Queen's Privy Council was 
 not long in being given, and it was to the effect that 
 each individual had a right to hold the opinion which 
 
 , seemed to him best as to the nature and effects of bap- 
 tism. The Anglican Church humbly submitted to this 
 sentence, and the terrible Bishop of Exeter, not to lose 
 the favour he enjoyed, judged it expedient to grant in- 
 vestiture to Gorham ; and thus finished the noisy dis- 
 putes which this affair had stirred up. Gorham had 
 not, in the main, done anything more than conform to 
 Article 15, by maintaining that the doctrine of bap- 
 tismal regeneration is not founded on the written Word 
 of God, interpreted in his manner, and no one had a 
 right to condemn liim.'^^ 
 
 These facts, and thousands of others we could relate, 
 give convincing proof that a fallible Church cannot lay 
 down a rule of faith, since she has not the authority 
 necessary for producing unity, and can give no certainty. 
 
 " Perrone, Eegola di Fede, yoI. i. p. 545. 
 
CHAPTER ITI. 
 
 The contradictions existing between the Protestant rule of faith and 
 those who profess it — Bible colportage — Results obtained. 
 
 1. Jlie Bible, all the Bible, and nothing but the Bible; 
 the Bible interpreted according to each person''s reason 
 and feeling ; no doctrine can be received as an article of 
 faith if it is not contained in the Bible, This is the fun- 
 damental principle of all the Protestant sects, whatever 
 name they take and whatever may be their oritrin. 
 Now this principle is by no means contained in the 
 Bible, as we have already shown. These sects, there- 
 fore, cannot admit their own fundamental principle 
 without believing sometliins which is not in the Bible. 
 This is di first contradiction. 
 
 2. Not only is this principle not contained in the 
 Bible, but it is altogether in opposition with the testi- 
 mony of Holy Scripture. The truth is, Jesus Christ 
 Himself wrote nothing; then, when He chose His Apos- 
 tles, He did not say to them, * Go and write Bibles, 
 which you shall distribute all over the world ;' neither 
 did He say to the faithful, ^ Take a Bible, read it, un- 
 derstand it as well as you can, and make of it a rule of 
 your faith and of your conduct.' But He said to His 
 Apostles, ^ Go, teach all nations, baptising them in the 
 name of the Father, the Son, and the Holy Ghost, 
 teaching them to observe what I have commanded you; 
 
The Protestant Ihtlc of Faith. 93 
 
 and behold I am with you even to the end of time.' He 
 says again to them, * Go to the vvliole woild ; preach the 
 Gospel to every living creature : he who believes and is 
 baptised shall be saved; he who believes not shall be con- 
 demned.' He adds elsewhere, ^ lie who hears you hears 
 Me ; he wdio despises you despises Me ;' ' He who hears 
 not the Church, let him be to you as a publican and a 
 heathen.' Then might be seen the Apostles preach- 
 ing, and preaching incessantly ; some of them writing 
 Epistles and Gospels, but only to meet the necessities 
 of certain persons or certain particular churches, the 
 greater number of them writing nothing. Their suc- 
 cessors preach equally, and do not busy themselves much 
 with propagating that Bible, which, if we believe the 
 Protestants, is nevertheless so necessary, so indispensable. 
 Everywhere and at all times they teach with authorit}-; 
 the faithful are submissive to them on all points ; there 
 is no trace of this individual liberty in the inter])retation 
 of doctrine laid claim to by Protestantism. Can there 
 possibly be found a more striking opposition than that 
 which exists between the fundamental principle of our 
 adversaries and the word of Jesus Christ, and also with 
 the constant and universal practice of the Church? If 
 this is not a contradiction of their own principle, it is at 
 least an evident contradiction of the words of our Saviour 
 as contained in the Bible, for which they profess such 
 profound respect. Contradiction the second, 
 
 3. Protestants admit the inspiration, the authority, 
 the integrity of the sacred books contained in their 
 Bible ; the greater number recognise the validity of in- 
 fant baptism, or of baptism conferred even by heretics 
 
94 The Bible and the Rule of Faith. 
 
 and infidels; a great number among them distinguish 
 between fundamental and non-fundamental articles, &c.' 
 Now none of these points of doctrine, none of these 
 articles are contained in the Bible ; they have borrowed 
 some from the Catholic Church, and have simply in- 
 vented tlie others. Behold them guilty of contradiction 
 the third, 
 
 4. Nearly all Protestants celebrate and sanctify the 
 Sunday, and yet the Scripture speaks only of the Sab- 
 bath, or the Saturday. Whence do they take this 
 general custom, in contradiction to tlieir Bible ? From 
 the Catholic Church. Whence have the Anglicans 
 taken the Liturgy to be found in their Book of Common 
 Prayer, everything concerning the ordination of bishops, 
 priests, and deacons ? The greater part of these things 
 are taken by them from the Church wl'.ich tliey re- 
 nounced in the sixteenth century, and are not to be 
 found in the Bible. In this it is easy to see a fourth 
 contradiction, ' - 
 
 5. The Protestants will only have a Bible which is 
 to be left to the free interpretation of each individual. 
 But then why have pulpits in their churches ? Why 
 do their ministers and bishops make it their duty to 
 preach ? Why do they come with their sermons, ex- 
 tempore or written, to interpret the Bible to people 
 deemed able and bound to interpret it themselves? 
 Have we not a good right to reject their opinions, and 
 to proclaim them false or stained with error? On the 
 high-roads^ and even in the most retired parts of the 
 country, may be found thousands of Protestant books, 
 pamphlets, tracts; are all these nothing but the pure 
 
The Protestant Rule of Faith. 95 
 
 Bible, or a means of upholding liberty of interpretation 
 of the Scriptures ? Would the authors of tliese writ- 
 ings, would all these preachers, approve the faithful 
 who, reading the Bible, should interpret it in the Ca- 
 tholic sense, finding there, for example, a divinely in- 
 stituted Church for teaching the nations, seven sacra- 
 ments destined to sanctify man in the different condi- 
 tions of his life ? No, certainly ; and every one knows 
 what abuse has been heaped on Catholics and their doc- 
 trines by certain writers. It is, then, easy to discover a 
 iifih contradiction between the fundamental ])rinciple of 
 Protestants and their manner of acting. 
 
 Might not the disciples of the lief ormation well re- 
 tort on these numerous Protestant preachers in the 
 words which M. Merle d'Aubiijnei directed against the 
 Catholics: ^ We admit without restriction the need of a 
 supreme, absolute, and sr*ie authority to conduct men' 
 in the way of salvation, but thi^i authority we do not 
 place in the hands of the sinner, in those of man ; it is 
 not on the word of the creature that we believe in the 
 word of the Creator ; we do not wish for a revelation of 
 revelation, a rule for rule; we wish for no reflection 
 of light ; we do not warm ourselves by the light of the 
 moon.' 
 
 G. 'The Bible, all the Bible, andnothingbut the Bible,' 
 you say. But why, then, these synods got together with so 
 much pains? Apparently some questions have to be eluci- 
 dated, some points about which to arrive at an understand- 
 ing, otherwise there would be no sense in them. Why these 
 confessions of faith, elastic enough, if you will, and most 
 • Appel a la Conscience des Catholiques Romains, ap. Magnin, p. 306. 
 
9 6 The Bible and the Rule of Faith. 
 
 vafjjue, if not for the sake of givin<y some uniformity to 
 their belief, aiul of binding the faithful tu conform to 
 them up to a certain point? Why this Evangelical 
 Alliance, which the Rev. Mr. Wells asserts to have been 
 more oecumenical- than the Council of the Vatican? 
 Risum teneatis, amici. It is manifest that all these 
 little means of cohesion indicate something more than 
 the free interpretation of the pure Word of God and the 
 clear shining light of the Bible. Sixth contradiction. 
 
 If Protestants were logical, if they were persuaded 
 of the truth of their fundamental principle, all their re- 
 ligious propaganda would be reduced to an immense col- 
 j)ortage of the Bible ; preachers would completely dis- 
 appear to make way for col porters. 
 
 It is true that these latter might be puzzled if, 
 while distributing their Bibles as divine and inspired 
 books, they were asked : ' But who has told you that 
 these books contain the Word of God ? Did this Bible 
 fall from heaven into your hands? The originals of it 
 are said to be in Hebrew, Greek, Syro-Chaldaean ; are 
 you very certain that the volume you offer me contains 
 all the inspired books, and is a faithful version of them? 
 May it not, perhaps, be a purely profane book instead of 
 a divine one ? Why should not the Book of Common 
 Prayer or the Imitation of Jesus Christ not be inspired? 
 Why do you reject the Deuterocanonical books of the 
 Old Testament, the gospel of St. Nicodemus, the apoc- 
 alypse of St. Peter, the epistles of St. Clement and St. 
 Barnabas ? There must be some reason for including 
 some and excluding others.' 
 
 * Quebec Morning Chronicle, February 26, 1874. 
 
The Protestant Rule of Faith, 97 
 
 It does not moreover require a great mental effort to 
 discover that the col portage of Bibles is not the method 
 of apostolate chosen by Jesus Christ, by the Apostles 
 and their successors. Before I^nthcr's time the thing 
 was morally impossible; since tliat time it has become 
 easier, but evidently it cannot have changed the divine 
 institution of the Apostolic ministry. 
 
 The Bible Societies established in England and Ger- 
 many at the commencement of the present century 
 have caused an enormous quantity of Bibles in all lan- 
 guages to be distributed on all the shores of the known 
 world. They count the number of conversions by the 
 number of Bibles distributed. We cannot help seeing 
 that this way o'' reckoning is more visionary than real, 
 more founded on the earnest desire than on facts. In 
 the last meeting but one of the Bible Society, held at 
 Quebec (1872), a reverend orator thought it incumbent 
 on him to pronounce a special eulogium on an individual 
 who as colporter had disposed of thirty thousand Bibles;^ 
 but I much doubt whether, with that prodigious number 
 of Bibles, he has obtained thirty sincere conversions to 
 Protestantism ; whilst St. Francis Xavier, with only 
 one Bible and his really Catholic ministry, converted 
 millions of barbarians to the Catholic faith. 
 
 It is now well proved that at least ninety-nine out 
 of a hundred of those who receive these Bibles either 
 cannot read them, or understand nothing about them, 
 or else do not take the trouble to read them, or only 
 do so out of pure curiosity, or even throw them into 
 
 ' Quebec Morning Chronicle, February 15th, 1872 : Rev. Mr. 
 Bancroft's speech. 
 
 H 
 
98 
 
 The Bible and the Rule of Faith, 
 
 the fire like damaged goods. Let there be an end, 
 then, to this boasting about the good done by this 
 Bible Society, and the conversions it has effected. No 
 one who is in earnest can be taken in by these sonorous 
 phrases for which there is no foundation. 
 
 ti 
 
II 
 
 CHAPTER IV. 
 
 What Catholics think about reading the Bible — Their respect for this 
 divine book is greater and more sincere th"*! that of ProtcBtiiuta 
 — There is no precept about reading the Biule — The Church and 
 reading the Bible in the vulgar tougue — Necessity of an infallible 
 interpreter of the Bible— Wiseman — What the Catholic Church 
 has done to preserve the Bible intact. 
 
 1. Catholics believe that the Bible contains the Word 
 of God. This is why they have such profound respect 
 for that Divine Word. When the holy Gospel is read 
 in the church, all the people stand, and make the sign 
 of the cross on their foreKeacI," lip's, and lieart, to show 
 they do not wish to be ashamed of it, that they wish 
 to profess it openly and to love ih; then' the priest kisses 
 the text itself. 
 
 The Church imposes as a duty on all those who are 
 in sacred Orders daily to recite the Breviary, which is 
 principally composed of Holy Scripture. It is this ex- 
 treme veneration in which she has always held the 
 Sacred Books which has caused her to keep them so 
 carefully, preserving them from any alteration or erro- 
 neous interpretation. The Protestants' mode of pro- 
 ceeding is quite contrary; they have rejected a part, 
 mutilated the other, and most terribly distorted the evi- 
 dent and natural sense of the whole. How many strange 
 variations have there been, what arbitrary opinions with 
 regard to the Holy Scriptures, from Luther who called 
 St. James's Epistle an epistle of straw, to our modern 
 
I oo The Bible and the Rule of Faith. 
 
 rationalists wlio deny the divinity, autlienticity, and 
 veracity of all the Holy Books! Let the reader judge 
 which has shown, and still shows, the most respect for 
 the Bible— the Protestants or the Catholics ; those who 
 possess only scattered fragments of it, or those who have 
 preserved it intact. 
 
 2. The Bible has divine authority amonjx Catholics. 
 No Catholic has yet dreamt of denying that the Holy 
 Scri{)tures were the Word of God ; with us, no one has 
 a right to reject certain books or certain texts of the 
 Bible wliich either do not please him or do not suit his 
 viev/s. No ; the most constant and universal uniformity 
 is to be found on this as on all other points. AVlioever 
 would dare lay a sacrilegious hand on the smallest por- 
 tion of this heaveidy Book would be looked on as guilty 
 of profanation and impiety. Protestants cannot say 
 as much ; the first comer, armed with the scissors of 
 criticism, or guided by passion, caprice, or reason, lost 
 to all sense of shame, cuts right and left, makes his own 
 comments, and in many places retrenches. One would 
 think it was a professor of literature employed in re- 
 moving from his young pupils' compositions all useless 
 digressions, long periphrases, high-flown and inappro- 
 priate expressions. This is how the Word of God is 
 treated. One day Luther was found translating these 
 words of Scri})ture, STustificari hominem per fidem,' 
 by * Man is justiHed by faith alone^ As a justification 
 of his audacious temerity, he made the following pre- 
 sumptuous answer : * Your Papist makes a good deal of 
 fuss about this addition of the word sola; tell him Dr. 
 Martin Luther wills it should be so, and he says that a 
 
The Protesta7it Rule of Faith, \ o i 
 
 Papist aiul an ass are one and the same tlun<^: »{c volo^ 
 sic juheOy sit pro vatione voluntas. We <lo not wish to he 
 the disciples of Papists, wlio h)ok on alterin«; tlie Scrijv- 
 tures as a sin, but of their Master,' &e.' Catholics 
 make nsc of the Scriptnres every moment. Our preach- 
 ers in their instructions invariably comment on some 
 texts of Scripture, and deduce tlierefrom enliirhtening 
 and sahitary thou«;hts for the people whom tliey guide. 
 All the theses of do<^matic and moral the()lo<xy, although 
 founded on the constant teaching of the Church, gene- 
 rally repose also on passages of the Bible. Ijct us, then, 
 be no longer accused of depreciating the authority of 
 the Scriptures, or of looking on them as usele ss. 
 
 3. We believe and teacli that the reading of the 
 Bible is by no means necessar}' to all the faithful for 
 obtaining salvation.^ Here the question is only about 
 the faithful simi)ly, and not about the pastors of the 
 Church, who ought to be the guardians of sacred science; 
 for them reading and meditating the Scrij)tures is fre- 
 quently '^vdered. But for the faithful, whence arises 
 this necessity of reading the Bible? Can it be from 
 the very nature of the Sacred Books? Evidently not; 
 for at all periods of the world's history, even during the 
 ages preceding the existence of Genesis, men could be 
 saved without readinfj the Bible. Can anv one venture 
 to say, even since the Canon of Scripture has been com- 
 pleted, there have not been a great number of ignorant 
 persons wbo have sanctified themselves without, how- 
 ever, having seen a single copy of the Sacroi Book ? 
 
 ' DoUinger, La Reforme, vol. iii. p. 148. 
 
 « Perrone, Pralect. Theolog. vol. ii. part ii. pp. 217-228. 
 
1 o 2 The Bible and the Rule of Faith, 
 
 It would be ridiculous to assert such a thing, since, ac- 
 cording to the testimony of St. Irenaeus, many bar- 
 barian and ignorant Christians, without the help of the 
 Scriptures, professed the true faith and conformed their 
 lives to it. Can it be said tliat piety, faith, sanctity can 
 neither be maintained nor increased witliout the help of 
 the Bible % But faith comes by hearing {fides ex auditu)\ 
 and how many means have not the faithful of knowing 
 their faith — instructions, exhortations, sermons, ascetic 
 books, (S:c. ! 
 
 Is there not, at any rate, some divine or ecclesiasti- 
 cal precept compelling the faithful to read the sacred 
 text ? None ; and of this I wish no farther proof than 
 the impossibility in which our adversaries find them- 
 selves of producing any single one, although they have 
 been often challenged to do so. We see certain of the 
 Fathers counselling sometimes the reading of the Bible, 
 but nowhere do ihey suggest any precept whatever; 
 often they even manifestly exclude the Scriptures. 
 Councils are still more explicit on this point; indeed, 
 it may be seen that under certain circumstances they 
 have forbidden reading them in the vulgar tongue, 
 amongst others the Councils of Narbonne, Toulouse, 
 Cambrai, Mechlin, &c. 
 
 4. The Church and the Sovereign Pontiffs have never 
 in a general manner prohibited reading the Bible in the 
 vulgar tongue, but they have sometimes disapproved, 
 sometimes approved it, according to the circumstances 
 of time, places, or persons, and for the greater benefit of 
 Christian people. This is a question of discipline, and 
 consequently it is variable. Until the Middle Ages, the 
 
 
The Protestant Rule of Faith, 1 03 
 
 Holy Scriptures, translated into the vulgar tongue, were 
 left in the hands of persons capable of reading them. 
 But as at that period (thirteenth century), and more par- 
 ticularly at the commencement of Protestantism, heresy 
 was commencing to corrupt the Word of God, to pervert 
 its text and sense according to the caprice of the mo- 
 ment, and to proclaim the absolute necessity of reading 
 it. Pope Pius IV., wishing to remedy so sad a state of 
 things, gave the fourth rule of the Index, by which he 
 forbade reading the Bible in the vulgar tongue under 
 severe penalties. This prohibition, however, never ex- 
 tended to all the faithful without distinction, since the 
 Pope left it to the bishop or inquisitor to judge in dif- 
 ferent cases of the utility or the inappropriateness of so 
 •reading it. As there was some abuse in the concession 
 of this privilege, Clement VIII. limited the power of 
 gi'anting it to the Sacred Congregation of the Index. 
 
 But whenever the reading of the Bible in the vulgar 
 tongue has appeared to be of use, the Sovereign Pon- 
 tiffs, s<^ far from condemning, have strongly encouraged 
 it. Naturally they always took care to assure them- 
 selves of the correctness of the versions, and the addi- 
 tion of suitable notes in the parts more difficult to under- 
 stand. They have given their approbation or encourage- 
 ment to the different translations of Holy Scripture 
 which have been made in German bv D'Allioli, in Italian 
 by Martini, in Spanish by Father Scio, in French by 
 Glaire, in Polish by Wich, &c. It is in the letter which 
 he wrote concerning the translation by Martini, Arch- 
 bishop of Florence, that Pope Pius VI., in speaking of 
 the Holy Scriptures, said: * These are the abundant 
 
1 04 The Bible and the Rule of Faith. 
 
 sources which ought to he open to every one, that from 
 them may be imbibed holiness of morals and of doctrine,' 
 &c. Before even the name of Protestant was known in 
 Europe, several hundred editions of the Bible had been 
 published ; in all parts of Catholic Europe they circu- 
 lated freely ; indeed about two hundred translations into 
 the vulijjar tontjues were already existing. From all 
 this it is easy to draw the conclusion that the Church 
 and the Poj)es have never forbidden the reading of the 
 Bible in a general and absolute manner, but only under 
 particular circumstances, when prudence and the spiritual 
 good of the faithful seemed to demand such restrictions.^ 
 5. Jesus Christ, by permitting a part of His doclrine 
 to be placed in a book, did not deliver it over to the 
 disputes, passions, prejudices, and ignorance of men, 
 without establishing a supreme tribunal, competent 
 to decide on the controversies which are inevitable in 
 such a matter, and bound to do so ; this tribunal 
 is the teaching Church, which He Himself founded, 
 and intrusted with teacliing, keeping, and propagating 
 the whole of His doctrine, written or unwriUen, without 
 any distinction. Each time, therefore, when doctrine 
 is attacked, and error menaces to make any alteration 
 iji the deposit of faith confided to her, the Church 
 speaks, repels the error with divine energy, and affirms 
 the pure and simple truth ; she throws light on bibli- 
 cal dilficulties, she defines the [.recise sense of certain 
 texts, and always lays violent hands on false interpre- 
 tations. Decisions pronounced by the Church should 
 
 * See Perrone, Prcelectiones Theologicce, vol. ii. part ii. p. 229, &c. 
 Borne, 1842. 
 
 . \ 
 
 * ' ^i '■ • - , 
 
The Protesta7it Rule of Faith, \ 05 
 
 be received with submission and respect, as bein^r tlie 
 manifestation of the Infallible Truth, which has said: 
 *He that rcceiveth you, receiveth Me; and he that de- 
 spiseth you, despiseth Me.' ^ If any one listens not to the 
 Church, let him be unto you as a heathen and a publican.* 
 Besides, it must necessarily be thus, if the Divine Legis- 
 lator wi.shed to preserve to His work that character of 
 unity and immutability which is so essential to it. In 
 the same way as a code of human laws, however clear 
 they may be, is never submitted to the free interpreta- 
 tion of each individual, but delivered over to magistrates 
 and tribunals, who are intrusted with deciding divsputes 
 arising about the meaning of these laws, so also the 
 Supreme Legislator could not fail to place some curb on 
 the license of the human understanding, which is always 
 inclined to adapt everything, even the divine laws, to 
 the caprices, passions, and needs of the mot jnt. 
 
 Let it not be said, however, that we thereby place 
 the authority of the Church above that of the Scripture 
 or Word of God. By no means ; in so acting we only 
 prefer the interpretation which the Church gives us of the 
 written Word of God, to the interpretation we would give 
 of it ourselves. We show herein less presumption than 
 Protestants, who prefer tiieir private interpretation to 
 that of the Church, as well as of all (Catholics together, 
 and even to that of all those Reformers who do not 
 think as they do. For us, the Church is a divine and 
 ever-living authority, which decides on the meaning of 
 the written Word of God; we do not, then, place the 
 authority of man above that of God. When a judge 
 gives an explanation of a somewhat obscure law, nobody 
 
1 o6 The Bible and the Rule of Faith. 
 
 is foolish enough to beheve that the judge thereby as- 
 sumes an authority superior to that of the Queen, or the 
 parhament which enacted that law. 
 
 6. This extreme solicitude which the Church mani- 
 fests for the Scriptures is easily explained. As she 
 is intimately convinced that the Sacred Books contain 
 God's word to man, that these same books are confided 
 to her care, and that human perversity could easily cor- . 
 rupt both the letter and the spirit of them, she watches 
 over them with all the solicitude shown by a mother by 
 the side of her child's cradle ; she keeps at a distance 
 such over-bold persons as would lay a sacrilegious hand 
 on the precious deposit which she has received from 
 God; she prevents the pure gold of the divine Word 
 br'igf changed into vile metal ; in a word, she makes 
 use of her incontestable rio;ht, at the same time as she 
 performs the most imperious of all duties towards hu- ^ 
 manity. Before leaving this important subject, I wish 
 to quote those beautiful words of Cardinal Wiseman, 
 that eminent man whose loss the Catholics of England 
 and of the whole w^orld will long deplore. This quota- 
 tion is somewhat long, but it is so thoroughly convinc- 
 ing as regards the question I am now treating, that I 
 feel sure the passage in its complete form will not be 
 displeasing to my readers : 
 
 * We are told that the Catholic loves not the Scrip- 
 tures ; that his Church esteems not the Word of God ; 
 that it wishes to suppress it, to put the light of God 
 under a bushel, and so extinguish it. The Catholic 
 Church not love and esteem the Word of God ! Is there 
 any other Church that places a heavier stake on the 
 
The Protesta7it Rule of Faith. 107 
 
 authority of the Scriptures than the Catliolic? Is there 
 any other Church that pretends to base so much of rule 
 over men on the words of tliat book? Is there any one, 
 consequently, that has a greater interest in maintaining, 
 preserving, and exhibiting that Word ? For tliose who 
 have been educated in that rehgion know, that when the 
 Church claims authority, it is on the Holy Scriptures 
 that she grounds it; and is not tliis giving it a weighty 
 importance beyond what any other Churcli will attempt? 
 And not onlv has she ever loved and cherished it, but 
 she has been jealous of its lionour and preservation, so 
 as no other religion can pretend to boast. . . . 
 
 * For, first, she caught up its different fragments and 
 portions, as they proceeded from the inspired writers, 
 and united them together. To those who pretend that 
 the Catholic Church extended not so far back, I will 
 say, that it was the Catholic principle of unity which 
 alone could have enabled Churches to communicate to 
 one another the respective books and letters addressed 
 to them by the Apostles ; and it was only on the com- 
 munication of the authority which their testimony gave 
 that the canon of Scripture was framed. Did she not 
 afterwards keep men by hundreds and thousands em- 
 ployed in nothing else than in transcribing the Holy 
 Word of God ; ay, in letters of gold, and upon parch- 
 ment of purple, to show her respect and veneration for 
 it? Has she not commanded it to be studied in every 
 religious house, in every university, in every ecclesias- 
 tical college, and expounded to the faithful in every 
 place and at all times ? Has she not produced in every 
 af^e learned and holy men, who have dedicated them- 
 
ic8 The Bible and the Rule of Faith, 
 
 selves to its illustration by erudite commentaries and 
 popular expositions ? Were there not, in what are called 
 the darkest ages, men like Alcuin and lianfranc, who 
 devoted much of their lives to the detection of such 
 errors as had crept into it by accident? And is it not 
 to all this fostering care that we are indebted that the 
 Word of God now exists? Long before any Protest- 
 ant version existed in any language in Europe there 
 were not one, or two, or five, or ten, but almost innu- 
 merable translations, not only in manuscript, but in 
 print, for the use of the faithful, in the short interval 
 between the invention of printing and the rise of Pro- 
 testantism. And as I know that a different opinion 
 prevails, even among some Catholics, on this point, I 
 will give a few particulars, that so you may be on your 
 guard against similar misconceptions. Let us take 
 Germany as an instance. A clergyman who was among 
 the most active promoters of the late tercentenary festi- 
 val speaks of Luther's version as the first published in 
 Germany. He sim])ly says, that " so early as the year 
 1466 a German translation from the Latin Vulgate 
 was printed, the author of which is unknown. Scarcely, 
 however, had the Reformation commenced, when Luther 
 meditated a new version."' And a little later he observes, 
 '•'• that besides the versions made by Protestants, there are 
 also translations made by Romish divines, some of which 
 appeared almost as early as that of Luther." Now how 
 accurate all this is you shall see, from the enumeration 
 which I will give vou of the Catholic translations and 
 their editions made before that of Luther, which was 
 ♦ Home, vol. ii. Appendix, p. 88. V 
 
The Protestant Rule of Faith, 109 
 
 begun in 1523, but not completed until eleven years 
 afterwards. In the first place, there is a copy yet extant 
 of a printed version so old as to have no date; for the 
 first printed books had neither a chite nor name of place. 
 In the second place, a Catholic version was printed by 
 Fust in 1472, nearly sixty years before the completion 
 of Luther's version ; another had appeared as early as 
 1467; a fourth was published in 1472, and a fifth in 
 1473. At NurembenT there was a version published 
 in 1477, and republished three times more, before Luther's 
 appeared. There a[)peared at Augsburg another in 
 the same vear, which went through ei^ht editions before 
 that of Luther. At Nuremberg one was published by 
 Koburg in 1483 and in 1488 ; and at Augsburg one 
 appeared in 1518, which -was . niblished in 1524, about 
 the same time that Luther was ^oing on with his; and 
 down to the present time the editions of this version 
 have been almost countless. 
 
 ' In S])ain a version appeared in 1478, before Luther 
 was thought of, and almost before he was born. In 
 Italy, the country most peculiarly under the sway of 
 Papal dominion, the Scriptures were translated into 
 Italian by Malerini at Venice in 1471 ; and this version 
 was republished seventeen times before the conclusion 
 of that century, and twenty-three years before that of 
 Luther appeared. A second version of parts of Scrip- 
 . ture was published in 1472 ; a third at Kome in 1471 ; 
 a fourth, by Bruccioli, at Venice in 1532; and a cor- 
 rected edition, by Marmochini, in 1538, two years after 
 Luther had completed his. And every one of these 
 came out, not oidy with the approbation of the ordinary 
 
1 lo The Bible and the Rule of Faith. 
 
 authorities, but with that of the Inquisition, wliich ap- 
 proved of their being published, distributed, and pro- 
 mulgated. 
 
 *In France a translation was published in 1478 ; an- 
 other by Menaud in 1484; another by Guiars de Mou- 
 lins in 1487, which may rather be called a history of the 
 Bible; and, finally, another by Jacques le Feare in 1512, 
 often reprinted. In the Belgian language a version was 
 published at Cologne in 1475, which before 1488 had 
 been republished three times. A second appeared in 
 1518. There was also a Bohemian translation, published 
 in 1488, thrice reprinted before Luther's ; not to speak 
 of the Polish and Oriental versions. In our own country 
 it is well known that there were versions long before that 
 of Tyndal or of Wickliffe. Sir Thomas More has ob- 
 served, that " the holy Byble was, long before his [Wiek- 
 lifFe's] days, by vertuous and wel-lerned men, translated 
 into the English tong, and by good and godly people, 
 with devotion and soberness, wel and reverently red." 
 And if it be said that the Scriptures were not dissem- 
 inated, it was because the want of printing and of a 
 general literary education prevented this. 
 
 *I have mentioned these facts to show how unjust is 
 the assertion that the spread of the Reformation gave 
 rise to Scriptural translations, how unjust it is to say 
 that the Church has withheld the Bible from the people. 
 But mark the change. The Scriptures had been diffused 
 among the faithful, and would have so continued, had not 
 dangerous doctrines sprung up, which taught that men 
 should throw aside all authority and each one judge for 
 himself in religion ; a system which we have seen fraught 
 
The Protestant Rule of Faith. 1 1 1 
 
 with such dreadful difficulties, that it is no wonder that 
 it should have been made matter of discipline to check 
 for a time its perilous diffusion. Sir Thomas More truly 
 observes, that if we hiok at the act of parliament on this 
 subject, we shall find tluit it was not any Church au- 
 thority, but the civil government, which first interfered ; 
 because it was when the Scriptures had begun more to 
 be read, from the times of the Waldenses and Wickliffe, 
 that the doctrine was broached that the civil magistrate 
 lost all his authority when he committed crime, and that 
 no man had a right to possess jurisdiction, civil or eccle- 
 siastical, if he was in a state of sin. When these doc- 
 trines had raised the arm of fanatics against social order, 
 the civil authority called in the aid of the Church; al- 
 though, in the first instance, the Church did not prohibit 
 the diffusion of the Scriptures.'* 
 
 These observations are more than sufficient to show 
 how unfounded was Dr. Cook's somewhat poetical tirade : 
 'AH are not apostles; all are not Luthers^ to bring a 
 hidden Gospel to light ; all are not Knoxes, to convert a 
 nation.'^ 
 
 » Cardinal Wiseman's Lectures. 
 
 • Quebec Morning Chronicle^ February 15th, 1872. 
 
CHAPTER V. 
 
 TJnityof faith is radically irapoBsible in Protestantism— Unity the 
 peculiar characteristic of truth — Jesus Christ and the Apostles 
 recommend unity — It is impossible without an infallible authority 
 — Unity of faith and of communion between individual Chui'ches 
 among Catholics, under the supreme and infallible authority of 
 the Popes^-Protestantism perceives its own disorganisation and 
 divisions — Tho Protestant rainbow. " 
 
 The peculiar and essential characteristic of truth is its 
 being one and indivisible. It does not vary with coun- 
 tries, with times, with individuals or circumstances ; it is 
 not of one kind beyond the mountains^ and of another kind 
 on this side of the mountains ; it is immovable, permanent, 
 indivisible, like God Himself Then if God, who is the 
 essence of truth, has revealed a religion to the world, 
 that religion must necessarily be true, and likewise iden- 
 tical at all times and in all places. To be indifferent to 
 such or such a form of religion, to like to find there the 
 colours of the rainbow, is to proclaim that God, the in- 
 finite Truth, is indiff*erent as to truth and as to falsehood ; 
 it is to declare that the one and the other are equally 
 agreeable to Him ; or else to recognise the impossibility 
 of arriving at a certain knowledge of revealed truth ; it 
 is establishing the principle of religious scepticism; it 
 is giving over souls to despair. 
 
 There is perhaps no doctrine on which Jesus Christ 
 and His Apostles have so much insisted as on the unity 
 of faith and communion necessary amongst Christians. 
 
The Protestant Rule of Faith, 1 13 
 
 Jesus represents Himself under tlie figure of a good iind 
 vigilant Shcplienl, wlio takes care of His beloved flock. 
 *I ain the good shepherd; and I know Mine, and Mine 
 know Me. . . . And other sheep 1 have, that are not of 
 this fold : ther^i also I must bring ; and they shall hear 
 My voice: and there shall be one fold and one shepherd/' 
 This God, who is so infinitely good, does not teach doc- 
 trines which contradict one another; He does not teach 
 truth and falsehood, yea and nay. If then the sheep 
 listen to His voice, they will be united in the profession 
 of the same belief, the same faith. If they form but one 
 flock under one pastor, then must they all be in one 
 communion, and be subject to but one and the same 
 authority. Now this one flock, which is no other than 
 the Universal Church, was confided by Jesus Christ to 
 one single supreme and visible pastor, when He thrice 
 said to the Apostle St. Peter : ' Feed My lambs ; feed 
 My sheep.''^ 
 
 This unity is no less strongly inculcated and recom- 
 mended by the Apostle St. Paul, when he calls the 
 Church the body of Christ,^ and when he woidd that we 
 should all remain in perfect union, in just subordination, 
 as the members of the body are towards one another. 
 ^ You are,' writes he to the Corinthians,'* ^ the body of 
 Christ, and members one of another;' that is to say, that 
 each one among them is a member of that body. He 
 had before developed the same thought in these terms : 
 * For as the body is one, and hath many members ; and 
 all the members of the body, whereas they are many, 
 
 • St. John X. 14, 16. « Ibid. xxi. 16, 17. ' ' 
 
 » EpheBianB iv. 12. * 1 Corinthiaus xii. 27. 
 
1 1 4 The Bible and the Rule of Faith. 
 
 yet are one body; so also is Christ. For in one spirit 
 were we all baptised into one body, whether Jews or 
 gentiles, whether bond or free. . . . For the body also is 
 not one member, but many. If the foot should say : Be- 
 cause I am not the hand, I am not of the body : is it 
 therefore not of the body ? God hath set the members, 
 every one of them, in the body as it hath pleased Him. 
 And if they were all one member, where would be the 
 body ? But now there are many members indeed, yet 
 one body. And the eye cannot say to the hand : I need 
 not thy help : nor afrain the head to the feet : I have no 
 
 , need of thee,' &c. It is, then, very evident that all the 
 members of the Church — the mystical body of Jesus 
 Christ — oupjht to have that perfect union with one 
 another which we admire between the members of the 
 
 . human body, which members all participate in the same 
 corporal nourishment, are all animated by one and the 
 same soul, and are all subordinate or coordinate the one 
 with the other. ' Be ye all,' writes the great Apostle,*^ 
 * one body and one . u ; ^ you are called in one hope 
 of your calling. One ^.jrd, one faith^ one baptism. 
 One God and Father of all, who is above all, and through 
 all, and in us all.' Farther on,® ^ Until we all meet into 
 the unity of faith, and of the knowledge of the Son of 
 God ; that we be no more tossed to and fro, and carried 
 about with every wind of doctrine by the wickedness of 
 men, by cunning craftiness by which they lie in wait to 
 deceive.' Elsewhere it is Jesus Christ Himself who com- 
 pares His Church to a hingdom^ a citi/, a house, a family, 
 a fold, &c. It is by means of these figures that He 
 • Ephesians iv. 4, 5. * Ibid. 13, 14. 
 
The Protestant Ride of Faith, 1 15 
 
 shows us the necessity of unity and subordination in His 
 Church.' 
 
 But how will Jesus Christ unite and contain these 
 people all in one same faith, in one sintrlc communion? 
 How will He succeed in forming a perfect body out of 
 all these members ? Superior to all times and places, 
 on earth He substitutes for Himself an infallible au- 
 thority — Apostles to teach everywhere the same doctrine, 
 the same dogmas, all that He had prescribed to them 
 Himself, and to administer the same sacraments, par- 
 ticularly Baptism, by which each individual could be- 
 come a member of His mystic body; then He sends on 
 them the Holy (jrhost to teacdi them all truth The 
 Apostles, faithful to the order of their Divine Master, 
 preach everywhere the same doctrine. They found 
 several Churches, but the faitli they impart is identi- 
 cally the same in all places. In ordinary language we 
 often say, the Churches of France, Spain, Italy, England, 
 Canada; and in a similar way the Apostle St. Paul aho 
 mentions several Churches in his divers Epij^tles. 
 
 But this by no means signifies, as certain Pro- 
 testants would make us believe, that these Churches 
 held different creeds. No ; what St. Paul preached at 
 Ephesus, at Athens, at Corinth, at Philippi, St. Peter 
 was preaching at Rome, St. James at Jerusalem, and 
 the others in the different countries of the earth. This 
 is what we also find at every period of the existence of 
 the Catholic Church. Traverse the whole earth ; go to 
 Japan, to India, to China, into Africa, into Europe, into 
 
 " St. Matthew v. 15 ; St. John x., svii. 11 ; 1 Corinthians xii. 13 ; 
 St. Matthew vii. 24, &c. 
 
1 1 6 The Bible and the Rtde of Faith. 
 
 America, into Oceanica; penetrato, into the cliurclies ; 
 interrocrate the clertjy and the faithful : always and 
 everywhere vou will meet with the same i)rofession of 
 faith, vou will see the same sacraments administered; 
 you will find all snhmissive to their bishops, and hence 
 to the Head of the Universal Church, to tiie Sovereign 
 Pontiff, the successor of the A])ostle St. Peter. The 
 Creed sung by the Pope beneath the dome of the Vatican 
 is the same as is sung with all their hearts by all the 
 Catholics in the universe. 
 
 As we see, unity is inherent in the constitution, in 
 the rule of faith, of the Catholic Church ; whoever re- 
 fuses to her infallible authority the obedience due to 
 her, finds himself by so doing excluded from her bosom, 
 and ceasing to be one of her members. Thus, then, a 
 person can well separate hunself from the Catholic 
 Church, but he cannot separate himself i;i the Catholic 
 Church. Such an anomalv could not exist. Whether 
 it be emperor, prince, bishop, or one of the faithful, he 
 
 . no longer forms a part of the Catholic Church from 
 the moment that he knowingly repudiates a doctrine 
 which she has defined. But it is very different with the 
 partisans of the Peformation; there is no limit to their 
 negations; they may deny everytiiing, and yet remain 
 
 . Protestant, provided, however, they do not dare to affirm 
 that the Bible contains the divine institution of an in- 
 fallible Church. 
 
 Many sincere Protestants have not hesitated to ac- 
 knowledije tiiat Jesus Christ wishes for unitv in His 
 Church. The first Reformers in particular strongly 
 insisted on this point, declaring that separating from the 
 
The Protesta7tt Rule of Faith. 1 1 7 
 
 Church was denying Jesus Christ, was committing a 
 terrible outrajje.'^ Their books concerninjx their belief 
 contain a profession of faith in one Church, in which 
 reigns unitij. ^ 1 defy you,' says Samuel Parker,"-^ * to 
 show me an article more imperiously prescribed, as fre- 
 quently recommended to uocice, as the maintenance of 
 unity amongst Christians.' *As to the sin of making 
 divisions in the Church, we grant without difficulty that 
 it is one of the gravest and most enormous crimes, as 
 well as one of the most odious.''^ 
 
 The efforts which Protestants of all denominations 
 have made at different times to draw up creeds, common 
 professions of faith, will always remain as an eternal 
 monument of their adhesion to the Christian doctrine 
 of unity of the Church, and at the same time an authen- 
 tic testimony of their powerlessness to put it in practice. 
 According to the expression of a celebrated Reformer, 
 Protestant uniformity is cut up into a thousand little 
 pieces. 
 
 How could it be otherwise ? IIow without a 
 living and infallible authority can doctrinal unity be 
 arrived at? So long as Protestantism shall have no 
 other rule of faith than the dead letter of the Scripture, 
 each one will be free to believe what he wishes and as 
 he wishes. An understanding more or less enlightened, 
 more or less under the empire of j)reconceived opinions, 
 may always think and judge differently from what it 
 would think and judge under other circumstances : it 
 
 • Calvin, Institut. 1. iv. » Religion and Loyalty, 1684. 
 
 >*> Serious Inquiry into the Causes oj the Neglect of the Protestant 
 Religion. 
 
1 1 8 The Bible and the Rule of Faith, 
 
 might deny on the morrow what it had affirmed the 
 evening before. If even a code of laws, the clearest 
 that can be imagined, admits of many different inter- 
 pretations, and raises such conflicts of opinion as only 
 the authority of a judge can remove, what must it be 
 with the Bible, which is far from being either clear or 
 intelligible to all % 
 
 But to preserve intact the unity of the Church, it is 
 not sufficient to have a living authority : this authority 
 must also be infallible ; for an authority that could make 
 a mistake could never govern understandings and wills so 
 as to command their absolute assent to its decisions; it 
 would always be permissible to examine them, to reject 
 them as stained with error, and from that moment unity 
 becomes radically impossible. Let there be no illusion ; 
 whilst proclaiming that Jesijs Christ certainly wished 
 for unity in the belief of His Church, let it be admitted 
 that this unity can never be anything more than a 
 pure chimera for all those societies whose leading prin- 
 ciple is not that of unity, of the living and infallible 
 authoiity of the Church of Christ. 
 
 It is indubitable that Protestantism, with its free ex- 
 amination, and even with a fallible authority, has not in 
 itself the power of bringing the multitude to a state of 
 religious unity. Resting on so shifting a basis, it can 
 only be swayed by every breath of doctrine, cast from 
 shoal to shoal, without having any certainty of arriving 
 in the port of Truth. Of how many souls might there 
 not be written the exciting but dangerous Odyssey 
 through the labyrinth of the Reformation I 
 
 Not only does the fundamental principle of free ex- 
 
The Protestant Rule of Faith, 1 1 9 
 
 amination contain in itself the possibility of error, of 
 disunion, of infinite subdivision, but it has already in 
 fact produced these fatal results. This is what all Pro- 
 testants cannot help acknowledging and deploring, 
 without, however, finding a remedy in the bosom of 
 their Church. They must go and ask it of Catholicism, 
 of that divine authority which they repudiated in the 
 sixteenth century. Let us hear the language used by 
 some of their leaders : * Three centuries of exterior life^ 
 says Vinet, pastor of Geneva,^^ * must not deceive us with 
 regard to Protestantism. It still lives from the first and 
 vigorous impulse which it received in the sixteenth 
 century; it lives through its political antecedents, it 
 lives through its element of nationality. But this im- 
 pulse is becoming exhausted ; the beams of the edifice 
 are falling asunder ; the edifice itself is cracking in every 
 part. Accessory and auxiliary strength is failing it. 
 Protestantism remains alone and disorganised. There 
 are Protestants ; there is no longer Protestantism. It is 
 not only in principle but in fact, in a flagrant manner, 
 that this kingdom is divided against itself.' 
 
 Elsewhere he says, ^ that Protestantism is only the 
 place of a religion; that at first it was not a principle 
 but a fact ; it was not Protestantism, it was protesta- 
 tion. Separation was only a remedy, which many mis- 
 took for an aliment. Strange state of things, it must be 
 acknowledged.' ^2 . " 
 
 *The Lutheran Church,' says Froseisen, 'with re- 
 gard to its various subdivisions, resembles a worm cut 
 
 " Essai sur la Manifestation des Convictions Religieutea, p. 495. 
 »2 Ibid. p. 180. 
 
1 20 The Bible and the Rule of Faith, 
 
 into a tliousaiul jnucos, ciicli one of which writlie.s o long 
 as tlic least ht'e remains in it, but ends by dyinfj^.'''' 
 
 ^ It' Luther were to rise out of his tomb,' says Kein- 
 liard, ^ it wonhl be im|)ossiblc for l\im to reeo<jjniso as 
 nuMubers of Ins Church the docti)rs who call themselves 
 his successors.''* 
 
 *The ditlerence,' adds Au^usti, ^between tlie old 
 and the new l*rotestants is so great, that if Luther re- 
 turned he would solenndy protest ao;ainst the new Pro- 
 testantism ; just the same as, more than once, the new 
 Protestant theoloiiians have announced their resolution 
 of deliverini»; Protestantism from the tyranny of Lu- 
 thcr.'i=^ 
 
 * It is not a Church,' says Planck, ' it is some 
 Churches that we have got.'^*^ 
 
 * Protestantism may be seen and conceived,' says 
 Lehman ; * but nowhere can a Protestant Church be 
 seen.'^"^ 
 
 ^Let us fiankly confess,' says a Protestant review, 
 Hhat our C'hurch is torn from within as much as from 
 vithout; she is divided in principles and opinions within 
 herself as without herself; she is divided into number- 
 less sects intinitely divided and subdivided.'^^ 
 
 It would be easy to multij)ly indefinitely similar 
 quotations. The most zealous partisans of the Reforma- 
 tion acknowledge with grief that their Church is a worm- 
 
 " Discours de liecrption an Doctoral : Strasbourg, 1713. 
 
 " Hom^lie pour rAimivcrsairc de la Reforme, 18J0. 
 
 •» Souvenirs de Vllistoire de la liiforme Allemande, 1814, c. ii.p.727. 
 
 >• Situation du Parti Catholique et Protestant, 1816. 
 
 " Aspect et Danger du Protestantisme^ 1810. 
 
 »• L'Idie, Revue Triincstrielle, 1835. 
 
The Prolcstant Rule of Faith. 1 2 1 
 
 eaten (idificc, tlircateiiiti^ ruin. At times it seems to 
 them, and ri^litly so, tliat they are as if ahaii(h>ne(l to 
 the fury of the waves, separated from the ahyss only hy 
 the remains of a siiij)\vre('ke(l vessel ; a terrible situation, 
 wliieh draws from them hitter tears, and sometimes cries 
 of terror and despair. Certain Protestants, however, 
 put a ^ood face on the matter; they frankly acknow- 
 ledge that doctrinal unity is impossible witii them ; hut 
 they undertake to justify tlu^ existence of the thousands 
 of sects which swarm on the surface of the globe by 
 affirming that Jesus Christ did not exact this unity. 
 They even go so far as to compare the diversity of their 
 doctrines to the thousand shades of colour which form 
 the radiant beauty of the raiidjow. They pretend to 
 ignore, or not to understiiiul, that tJesu ' hrist, true 
 God and truth itself, cannot cherish error, can neither 
 tolerate it, nor sympathise with it, under whatever colour, 
 whatever form it may present itself. There is an invin- 
 cible and essential ojjposition between the true and the 
 false, between God, tiie absolute Truth, and error; how 
 could He take pleasure in that which is the negation 
 of His divine essence? Besides, a comT)arison is not 
 a proof ; and the rainbow, so beautiful in the phy- 
 sical order on account (>f the harmony of its colours, 
 may, in the intellectual order, be a hideous monster. 
 Above all, it must be clearly demonstrated that Jesus 
 Christ could will, and did really will, this astonishing 
 diversity of doctrines. This is what can never be 
 done, since it would be denying the divine charac- 
 ter of Christ, annihilating the object of His mission 
 into the world, and giving a formal contradiction 
 
122 The Bible and the Rule of Faith, 
 
 to the doctrine of unity contained in many parts of the 
 Scriptures. 
 
 The Rev. Messrs. Doudiet^^ and Burns^o have the 
 delicacy to tell us tliat they prefer these varied shades 
 of doctrine to a uniformity of ignorance and obscurity. 
 Leaving aside the entirely gratuitous insult they offer us, 
 and to which it would be very easy to retort, I will con- 
 tent myself with asking them for proofs of this ignorant 
 and obscure uniformity in CathoHcism. Perhaps they 
 may one day perceive that what they now call darkness 
 is no other than the pure light of the sun of infinite 
 Truth, which never ceases enlightening us, giving us 
 warmth, movement, and life ; whilst their rainbow only 
 owes its apparent beauty to certain rays of the sun, and 
 any way has but an ephemeral existence. 
 
 '• Quebec Morning Chronicle, Feb. 15th, 1872. 
 « Ibid. Feb. 27th, 1874. 
 
CHAPTER VI. 
 
 The results of Protestantism — The civil authority substituted for the 
 religious authority of the Holy See, or subjection of the Church to 
 the State — Religious scepticism — Rationalism. 
 
 The truth or falsehood of a doctrine may be deduced in 
 several ways, according to the point of view from which 
 we study it. The reader has already been able to be- 
 come convinced of the falsity of the fundamental prin- 
 ciple which rules Protestantism by our having proved 
 that this principle is in evident opposition to the will of 
 Jesus Christ ; that it cannot of itself give any certainty 
 in matters of faith, that it necessarily destroys doctrinal 
 unity, and ultimately results in individualism. We are 
 now going to consider it in some of its principal and 
 fatal results, in order still farther to expose its mortal 
 venom to all sincere Protestants. Protestantism has 
 loudly proclaimed religious liberty, individual liberty, 
 the exclusion of all spiritual authority, and particularly 
 of that of the Pope ; and yet, perhaps, there is not one 
 single heresy which has worked harder to enthrall con- 
 sciences, to tread liberty under foot. The religious power 
 which was wielded by the Vicar of Jesus Christ has 
 been transferred to the heads of civil society ; all these 
 big words of liberty of ivorshipy freedom of conscience, 
 were only destined to veil the chains of slavery. What 
 power has been employed to retard the over-rapid action * 
 of this destructive principle of free examination ? How 
 
1 24 The Bible a7id the Ride of Faith, 
 
 has heresy been iinphintecl in Europe? By wliat have 
 ' they replaced the Pope's authority, which they wished 
 to ehminate on any terms ? By the civil authority in 
 general ; in Germany, by the princes of the empire ; 
 in Switzerland, by the councils of the cantons and the 
 Grand Council of Berne; in England, in Denmark, and 
 Swv.den, by kings an(' parliaments; in Russia, by the 
 czar; in Turkey, by the sultan. Heresy would have 
 none of the beneficent guardiansliip of the Church ; it 
 looked on the Sovereiijn Pontiff as a stranger sovereijin, 
 usurping the domain of souls ; but by withdrawing itself 
 from legitimate authority it had necessarily to seek else- 
 where for support to protect itself from approaching 
 and inevitable ruin ; it made itself a servant of kings, 
 it sought to profit by political revolutions, it lavished 
 caresses on the great; it cringed, and still cringes, to all 
 powers, who are in reality the masters of its existence. 
 ' From the beginning it had for high priest a debased 
 debauched king, and for popess a queen * who had all 
 the faults without any of the virtues of her sex,' and 
 who condemned even the Protestants who protested dif- 
 ferent! v to herself. 
 
 From that time forward how many councils of minis- 
 ters without faith, of atheistical parliaments, have named 
 bishops, resolved questions of dogma and discipline, pre- 
 scribed fasts, reformed the ritual ! Is it not humiliating 
 to have to submit to the orders of a usurped authority, 
 of a power which, without any mission, obtrudes itself 
 on consciences, at its own will forms the doctrine of 
 Christ, and invades the sacred threshold of souls, over 
 which it has not the smallest domain? See what is 
 
The Protestant Rule of Faith, i 25 
 
 passing in our day, particularly in Prussia, in Switzer- 
 land, and in Russia; was there ever a Pope who behaved 
 in such an odiously arbitrary manner? Was there ever 
 more insupportable tyranny weighing on the conscience 
 of a man, of a Christian? And vet after that Protest- 
 antisni is represented to us as the father and natural 
 protector of all liberty — liberty of conscience, of worship, 
 of thought. Is not this bitter irony ? The present 
 bishops are banished, condemned to heavy penalties, 
 thrown into prison, as in the glorious days of Elizabeth ; 
 and why? Because they will not be faithless to God, to 
 their duty, to their conscience ; and this is what is called 
 liberty I They demand their religious rights ; and in 
 defiance of this much-boasted liberty they are given exile 
 or the dungeon ! The new era of liberty is proclaimed 
 by sound of trumpet ; there is a boast made of the full 
 liberty enjoyed of spreading abroad falsified Bibles in 
 Austria, Italy, even in Rome itself.' But at the same 
 time impious revolutionary journals are multiplied, filled 
 with insults to tli3 Pope, the cardinals, the Catholic 
 clergy; monks and nuns are hunted from their con- 
 vents, their goods seized, they are forbidden to teach, 
 Catholic children are comj^elled to frequent government 
 schools, and there to imbibe Protestant or atheistical 
 doctrines. In good truth, never in ancient times would 
 the beautiful name of libei^ty have been thus profaned 
 by leaguing it to a state of things which, in reality, are 
 nothing but frightful tyranny on the one side and humi- 
 liating servitude on the other. 
 
 ' Quebec Morning Chronicle, February 15, 1872, and February 27, 
 1874: speeches of the Bev, Messrs. Elliott, Bancroft, and Wells. 
 
126 The Bible and the Rule of FaitJu 
 
 They would no longer have a Pope ; his authority 
 gave umbrage ; it troubled the repose of kings. In one 
 of those moments of delirium which occur sometimes to 
 nations as to individuals the downfall of the Roman 
 Pontiffs was decreed, or rather their spiritual supremacy 
 was no longer recognised. Shortly afterwards, one is 
 astonished to find pontifical authority attributed to Queen 
 Elizabeth's distaff, and skilfully pilfered by several sove- 
 reigns, ministers, and petty princes of Europe. Instead 
 of submitting themselves to the Pope's spiritual and 
 legitimate power, they bowed down to the representa- 
 tive of material force, who arbitrarily and illegitimately 
 ruled over consciences. Such was the result necessarily 
 arrived at, if a semblance of unity was to be preserved 
 to the Reformation, and if too rapid crumbling away 
 of this ruinous edifice was to be prevented; the tiara 
 then had to be placed on other heads, and the bondage 
 of souls had to be determined on, to the destruction of 
 all true religious liberty. Let it not be thought that 
 these words contain any exaggeration ; the logic of facts, 
 which have for three centuries been occurring, and are 
 still daily recurring, brings us rigorously to this conclu- 
 sion. The minister Vinet of Geneva vehemently ex- 
 pressed as much when addressing his Protestant brethren : 
 * Was the Church oppressed when you could not exercise 
 any discipline with regard to your flocks except at the 
 risk of seeing yourselves disciplined and censured by the 
 civil power? When you were not permitted to defend 
 your altars against the intrusion of shameless scandal ? 
 When you were forced to admit catechumens to the 
 Lord's table, not by ri^ht of their knowledge or faith, 
 
The Protestant Rule of Faith. 127 
 
 but by right of their age ? When, in your differences 
 with your flocks, you liad as judge not the ecclesiastical 
 authority but the civil one, which made itself directly a 
 judge of your preaching and doctrines ? When you 
 might be suspended or broken without any previous 
 warning from your peers ? When, outside of your im- 
 mediate functions, you could undertake nothing for the 
 immense needs of souls and the service of your Divine 
 Master without giving umbrage to a jealous authority, 
 and risking its interdictions and menaces ? A "hen this 
 authority could force you to keep in your midst and 
 admit to your deliberations certain debauched and scan- 
 dalous members whom it was of consequence to you to 
 exclude ? When all discussion of spiritual matters was, 
 in real fact, almost impossible in your assemblies? 
 When, in a word, to sum up all, you were nothing 
 more than a body of civil functionaries, teaching and 
 dogmatising in a circle which the government, a new 
 Holy See, might extend or curtail at its pleasure ? This 
 is the state of things under which yon have lived.''* 
 
 In a remarkable discourse pronounced in November 
 1837 before the Legislative Council, the Syndic Girod of 
 Geneva did not hesitate to affirm ^ that one of the prin- 
 cipal objects of the Reformation was to annihilate the 
 .Papal authority, substituting for it that of the civil govern- 
 ment.'' Then, by means of numerous and incontestable 
 facts, he clearly showed that the Council of State has 
 constantly, since the Reformation, given and enjoined 
 dogma, moral and other discipline, (&c., on the ministers 
 of the Gospel. ' What oppresses our Church' (the Pro- 
 ^ Quelques Idies sur la Liberie Religieuse, LauBanne, 1831, p. 13. 
 
1 28 The Bible and the Rule of Faith, 
 
 testant one of Saxony) * is the donilnation of civil func- 
 tionaries, the secuhirisation of the Church in all its in- 
 stitutions, to such a point that everything is ruled 
 bureaucratically, and that spiritual matters themselves 
 are transacted like business."-^ 
 
 ^Take away from the (Protestant) Church the sup- 
 port and force of cohesion which the ])olitical sovereign, 
 as its head and guardian, has imparted to it to enable it to 
 resist the commencements of division, which since 1848 
 have become more energetic, and you will at onr'o see it 
 break into a thousand pieces, which no one afterwards 
 will be capable of putting together again.''* 
 
 Abbe Dollinger, who, unfortunately for himself, has 
 separated from the Roman Catholic Church since the 
 Council of the Vatican, well described the state of the 
 Church in England when he wrote the i'ollowing lines : 
 *The laws of the kingdom, which under the three Tudors, 
 Henry, Edward, and Elizabeth, proclaimed the royal 
 supremacy over the Anglican Church as an impre- 
 scriptible right, still subsist in all their vigour. The king, 
 or the reigning queen, is in possession of the supreme 
 ecclesiastical power. The authority of the bishops only 
 flows from the royal authority. It is true that the 
 crowned head is, in one sense, the least free person in 
 the kingdom, for if the king were to enter into commu- 
 nion with the Holy See, if he became Catholic, or only 
 married a Catholic, he would be deposed, and would lose 
 the throne. In such a case, according to- the statute 
 of 1689, the nation would be absolved from its oath of 
 
 • Hengstenberg'a Kirchenzeitung, 1851, p. 99. 
 
 * Measner's Kirchenzeitung, 1860, p. 84. 
 
The Protestant Rule of Faith, 129 
 
 allegiance. As religious head of two Churches, the 
 king must by turns admit two mutually opposed reli- 
 gions, for in Scotland it is Presbyterian and Calvinistic 
 Protestantism which is the State Church. 
 
 ^Outside the ministers and Parliament, it is the Privy 
 Council which, since 1833, exercises supremacy over re- 
 ligion and the Church. Parliament has named it as the 
 supreme court of appeal in all ecclesiastical discussions, 
 whether concerning (h)ctrine or discipline. Laymen form 
 the majority of it, even when it is not entirely composed 
 of them, and many of its members do not even belong to 
 the Episcopal Cl)urch.''' 
 
 Let us now hear the remarkable testimony of M. 
 Druey, member of the Council of State of the Canton de 
 Vaud : ' The State and the Church form but one mass, 
 one unity, one person morally. If we examine the eccle- 
 siastical ordinances of 1758, which are a collection of all 
 the decisions given by the Ber'^e government since 1536 
 on points relative to religion, we see that everything with 
 regard to religion has been enacted, ordered, and laid 
 down by government. The smallest details of ecclesi- 
 astical economy are entered into. Doctrine, discipline, 
 preaching, management of ministers and parishioners, 
 nothing escapes. It is religious despotism carried to the 
 extremest verge.'** 
 
 These results are found wherever Protestantism has 
 flourished. Lord Moles worth, an Englishman who well 
 knew the Protestants of the north of Europe, and par- 
 ticularly of the Scandinavian States, wrote in 1G92 : *In 
 
 * IJEglise et les Eglises. Translated from the Geraian, 1862. 
 
 • Compte-rendu des Dcbats du Grand Conseil en 1839. 
 
 K 
 
130 The Bible and the Rule of Faith, 
 
 the Koman Catholic rehgion, with its supreme head of 
 the Church, who is in Rome, there is a principle of op- 
 position to an unlimited political power. But in the 
 north, the Lutheran Church is completely subject to 
 the civil power, and reduced to servitude. All Protest- 
 ant countries have lost their liberty whilst changing 
 their religion for a better.' Here is the reason he assigns 
 for the abnormal fact of the entire dependence of the 
 Protestant clergy on the sovereigns : ' The Lutheran 
 body of clergy,' he says, ^ preserved its political power as 
 an individual chamber or state of the Diet, but it de- 
 pended on the crown as being its spiritual and temporal 
 superior.'^ 
 
 In England, have we not seen Elizabeth and her 
 Parliament ratifying the principle that the unlimited 
 power of royalty extended for ever, in this country, over 
 everything concerning the Church, and this all jurisdic- 
 tion, all power with regard to doctrine, discipline, reform, 
 ought to be attached to the crown % Have we not seen 
 the following clause added to the statute concerning the 
 ecclesiastical supremacy of the king : ' No act or decree 
 of the present Parliament, in matters of religion, may be 
 considered as erroneous'? Here, certainly, is a well- 
 placed infallibility ! Is it Jiot this which made James I. 
 exclaim, at the moment of his ascending the throne, and 
 when contemplating the greatness of his royal preroga- 
 tives: *Is it not I who appoint the judges? is it not 
 I who create bishops % Yes, thanks be to God ! I can 
 make what I please : the law and the Gospel.'* 
 
 ^ Geschichte von Rugen und Pommern, vol. iv. pp. 2, 294. 
 
 « John Forster, Historical Essays, Loudon, 1858, vol. i. p. 227. "^ 
 
The Protestant Ride of Faith. 1 3 1 
 
 Also ^ the supremacy of the legislature is, according 
 to Hallara's expression, like a watchdog's collar, which 
 the State has placed around the neck of a Church it 
 has endowed, and raised to the rank of a national insti- 
 tution. The State thus repays itself for the lodging 
 and maintenance it gives to its Cliurch.'^ 
 
 Let us also hear the celebrated Dr. Newman, who 
 ought thoroughly to know the English Church, since he 
 had been one of its brightest lights : 
 
 'We see in the English Church,' says he, 'I will not 
 
 ^ merely say no descent from the first ages, and no rela- 
 tionship to the Church in other lands, but we see no 
 body politic of any kind ; we see nothing more or less 
 than an establishment, a department of government, or 
 a function or operation of the State, without a substance 
 — a mere collection of officials, depending on and living 
 in the supreme civil power. ... It is responsible for no- 
 thing ; it can appropriate neither praise nor blame ; but 
 
 ', ' whatever feeling it raises is to be referred on, by the na- 
 ture of the case, to the supreme power whom it repre- 
 sents, and whose will is its breath. ... As a thing with- 
 out a soul, it does not contemplate iiself, define its in- 
 trinsic constitution, or ascertain its position. It has no 
 traditions ; it cannot be said to think ; it does not know 
 what it holds, and what it does not ; it is not even con- 
 scious of its own existence. . . . Bishop is not like bishop, 
 more than king is like king, or ministry like ministry ; 
 its Prayer-book is an Act of Parliament of two centuries 
 ago, and its cathedrals and its chapter-houses are the 
 spoils of Catholicism. ... It is as little bound by what it 
 • Conatitutional History of England^ vol. iii. p. 444. 
 
132 The Bible and the Ride of Faith. 
 
 said or did formerly as this morning's newspaper by its 
 former numbers. ... Its life is an Act of Parliament. . . . 
 It will be able to resist (its enemies) while the State gives 
 the word ; it would be unable when the State forbids it. 
 Elizabeth boasted that she " tuned her pulpits ;" Charles 
 forbade discussions on predestination ; George on the 
 Holy Trinity ; Victoria allows differences on holy baptism. 
 ... As the nation changes its political, so may it change 
 its religious, views ; the causes which carried the Reform 
 Bill and Free Trade may make short work with ortho- 
 doxy.'io 
 
 I might multiply ad infinitum quotations from Pro- 
 testant writings, where the fact of the supremacy of 
 the State over the Reformed Church is recorded. All 
 honest or moderately well-informed minds deplore this 
 sad state of thino-s ; but what is to be done ? The re- 
 medy would be worse than the disease itself; in fact, it 
 is not difficult to see that without the principle of unity 
 found in the civil authoritv, and which establishes cer- 
 tain natural relations between individuals, the Reformed 
 Church, by whatever name it may be known, would 
 disappear as a society ; it would instantly crumble away ; 
 there would be as many religious systems, as many 
 churches as individuals. The first effect, the first result 
 of Protestantism is, then, to lessen, or rather to destroy, 
 the authority of the Church in favour of the civil au- 
 thority ; it is to transfer the spiritual power, which was 
 divinely conferred only on the Pope and on the bishops, 
 to secular princes, to the different sovereigns who govern 
 the earth. The falsely-called Reformation of the six- 
 '<* DiJJiciilties felt by Anglicans in Catholic Teaching, 4th ed. pp. 6-8. "^ 
 
The Protestant Ride of Faith. 133 
 
 teentli century has not only given rise to the bondage 
 of the Church to the State, but it has also produced 
 indifferentism and religious scepticism. Question the 
 first comer among Protestant ministers ; ask him what 
 ought to be believed. He will invariably reply: The 
 Word of God contained in the Bible. * But,' you will say 
 to him, ^ are you quite sure that it is the Word of God 
 which is to be found in this Bible ? Who told you so ? 
 From whom have you received this Bible V ' From our 
 fathers, who always have given it us as a divine book.' 
 * I readily grant that ; but who gave it to your fathers V 
 .' Luther, Calvin, and all those who reformed the Roman 
 Church in the sixteenth century.' ' That again is true ; 
 but you evade the question. The Bible did not fall 
 from heaven into the hands of Luther and Calvin ; 
 where did they get it ?' ' In the Catholic Church, from 
 which they then separated themselves.' No other ans- 
 wer can possibly be given. The Catholic Church, which 
 they have vilified so much, which they have loaded with 
 abuse, which they have accused of so many misdeeds, so 
 many corruptions, and even of idolatry, must, then, have 
 been the only guardian of the Bible from the days of 
 Jesus Christ. * But has she not falsified it, interpolated 
 passages, altered It in some manner, in order to jus- 
 tify her own doctrines?' 'A Church liable to error and 
 subject to corruption may well have made no scruple 
 of modifying the Sacred Text.' Here is a first douhty 
 inevitable for every reflecting Protestant who does not 
 wilfully close his eyes : it is only the Catholic Church 
 which can tell whether the Bible be an inspired book, 
 whether the text has been faithfully preserved. Now, 
 
134 The Bible and the Rule of Faith. 
 
 as he repudiates the testimony of the Church, it follows 
 that he has but the quicksand of doubt on which to build 
 the edifice of his faith. We will go farther ; let us 
 again question a Protestant pastor ; let us ask him to 
 explain to us certain passages of that Bible whose bril- 
 liant clearness he so praises. Let us see what sense he 
 will give to the words of the Saviour during the Last 
 Supper : Tliis is My Body, this is My Blood. He will 
 doubtless answer, like the greater number of modern 
 Protestants, that the bread and wine which Jesus Christ 
 gives us are not changed into His Body and His Blood, 
 but are only a sign, a figure, a remembrance. On the 
 one side, then, we have Jesus Christ, who says as ex- 
 plicitly as possible that this is His Body and His Blood, 
 and on the other Protestantism, which dares sustain that 
 it is not His Body nor His Blood : on the one side, the 
 -Apostles, the Fathers of the Church, the Councils, all 
 the Christian people, the greatest geniuses of all centuries, 
 who rise to affirm that the Real Presence is expressed in 
 these words ; on the other side. Protestantism, a Church 
 which but yesterday was in the cradle, a Church whose 
 birth and decay were pretty nearly simultaneous, a 
 Church without any traditional basis except rash cen- 
 sure, and which finds in the Eucharist nothing more 
 than a remembrance of Jesus Christ. And again, how 
 many Protestants have there not been, from Henry 
 VIH.'s time and the first Lutherans down to the Pu- 
 seyites of our day, who, like us, have believed in the 
 Real Presence, and have interpreted our Saviour's words 
 in the same sense as the Catholic Church ! It is very 
 evident that, even only considering things from a purely 
 
The Protestant Rule of Faith. 135 
 
 human and rational point of view, the Catholic inter- 
 pretation of these words is infinitely safer, since in its 
 favour it has the lights of natural sense joined to the 
 unanimous testimony of all Christian ages. 
 
 The same reasoning may be applied without distinc- 
 tion to any text of the Sacred Scripture. A Protest- 
 ant can never say, ' lam very certain^ &c. At the most 
 he can but say, ^ I think this text ought to be under- 
 stood in such or such a sense ; tliat is my opinion ; but 
 I may very well be mistaken, seeing that millions of 
 persons give it another sense.' The comforting light of 
 certainty can never shine on these unfortunate people ; 
 they must perpetually live in the anguish of religious 
 doubt, always uncertain as to the truth of their faith, 
 the purity of their belief; always buffeted by the ca- 
 pricious winds of contrary opinions, always uneasy as to 
 the road they are in, and as to the future reserved for 
 them. Doubt is a bottomless abyss; never can the i 
 anchor of hope be thrown there. Who can describe this 
 state of continual suffering *? What feverish anxiety, 
 what mental fatigue in this incessantly seeking for 
 truth, each moment thinking to have found it, and 
 always falling back into the same uncertainty ! Invo- 
 luntarily we recall the punishment of Tantalus, devoured 
 by thirst, and never able to put his parched lips to the 
 water which shrinks away from him; or again of the 
 unhappy Sisyphus, condemned to roll an enormous stone 
 to the top of a steep rock, whence it incessantly rolls 
 down again. This state of uncertainty necessarily ends 
 by engendering indifference with regard to no matter 
 what communion, and produces complete scepticism. 
 
I j6 The Bible and the Rtile of Faith. 
 
 Let us look at the portrait drawn b}^ M. Scherir of 
 the lieformed Church : * The ruin of all truth, the weak- 
 ness of subdivision, the dispersion of flocks, ecclesiastical 
 anarchy, Socinianism shameful in itself, diluted ratio- 
 nalism, without doctrine, without consistence. . . . The 
 name of this Church remains, but only designates a 
 corpse, a phantom, or, if you will, a remembrance and a 
 hope. . . For want of a dogmatic authority unbelief has 
 invaded three-quarters of our pulpits.'^i 
 
 IndifFerentism goes side by side with rationalism. 
 How many Protestants have commenced by piously ex- 
 amining the Scriptures, and have ended by religious 
 scepticism and pure rationalism ! Individual reason, 
 obliged to form for itself a canon of Scripture, to pene- 
 trate its meaning, and thence extract a code of faith, 
 exhausts itself in vain efforts ; it is borne from one 
 doctrine to another; its convictions disappear one 
 after another, and leave a void from which it naturally 
 recoils in horror. Fatigued with so much useless work, 
 in despair of ever placing its foot on the solid ground of 
 truth, it ends by no longer believing divine revelation, 
 or else by only admitting what does not pass the narrow 
 limits of its own domain. From the moment that it 
 does not intrinsically understand any particular doctrine, 
 even thous^h it be taught by Jesus Christ Himself, it 
 unscrupulously rejects it, or else gives it some milder 
 sense which will not offend its own pride. Hence it 
 ensues that all supernatural facts, the most evident 
 miracles, the most sublime mysteries, the best accom- 
 plished and the most extraordinary prophecies, dis- 
 
 " Be VEtat actuel de VEglise Eeformee en France, 1844. 
 
v 
 
 The Protestant Rule of Faith. 1 3 7 
 
 appear before these short-sighted critics. It seems 
 that for them revelation is like a tree encumbered 
 with dead branches, with barren boughs, which must 
 carefully be lopped off if we wish to gather any fruit ; 
 right and left they cut away everything that is beyond 
 the reach of their weak reason, at the risk even of im- 
 pairing the very substance of revealed doctrine. 
 
 Hence Germany and England, wdiich broke off all 
 relations with the Roman Church in order to embrace 
 Protestantism, have already partly fallen into rational- 
 ism ; many learned men, such as Niebuhr, Heyne, 
 Wegscheider, &c., interpret the whole Bible in a manner 
 to make away with the miracles, prophecies, mysteries, 
 everything supernatural; everything is reduced to myths, 
 to allegories which mask facts, which are purely natural. 
 Thus the temptation and fall of our first parents in the 
 terrestrial Paradise, the Tower of Babel, &c., are alle- 
 gorical poems figuring the struggle of good and evil in 
 the world. The apparition of the angels at the birth of 
 the Saviour was but a burning meteor ; His temptation 
 in the desert, to the eyes of Eichorn and Augusti, is but 
 the recital of the ambitious thoughts which arose in His 
 mind whilst He was preparing for His public ministry ; 
 the voice from heaven which was heard at the moment 
 of His baptism was but the noise of thunder ; and that 
 which was mistaken for a descent of the Holy Ghost 
 was but the flight of a pigeon. His transfiguration is 
 explained by a violent storm, His miraculous cures by 
 His knowledge of medicine. His death by a swoon. His 
 resurrection and ascension are allegories expressing the 
 final victory of truth over error and spirit over matter. 
 
138 The Bible and the Rule of Faith, 
 
 White linen placed on His sepulchre by laundresses was 
 taken for angels, &c. 
 
 Some have even gone so far as to reject all idea of 
 the Incarnation of the Word, and of the redemption of 
 man by the effusion of the blood of a God ; they have 
 tried to sap Christianity through its base. What do I 
 say ? With Strauss, they have tried to make a myth 
 of the Person of Jesus Christ, or at the most to make of 
 Him a humble personage, on whom have been centred all 
 the prophecies of the old law concerning the Messiah.^^ 
 
 Each day the abyss of rationalism yawns wider, 
 swallowing up numerous victims. Others — those who 
 wish to cling to a revealed and supernatural religion, 
 or who seriously study Christian antiquity —return to 
 the Catholic Church, to ask of her that light of truth of 
 which they feel such deep need. 
 
 '•^ See Audin, Vie de Luther, t. ii. p. 376. 
 
 / 
 
fart ihj Cfeirir. • 
 
 THE CATHOLIC KULE OF FAITH. 
 
 The refutation of the Protestant rule of faith has al- 
 ready led us to give the broad outlines of the majestic 
 edifice of Catholicism, and to show the basis on which 
 it rests. It will not, however, be useless to proceed 
 farther, so that each and every one may easily discover 
 this ark of salvation, and there find a refuge from 
 storms. How many in the bosom of the Reformation do 
 nothing but travel from one sect to another, without 
 finding that repose they so ardently long for I They 
 are driven from one shoal to another, like miserable 
 shipwrecked mariners, who, meeting with nothing but 
 barren and uninhabited islands, end by sinking with 
 fatigue, exhaustion, despair. 
 
 What a happy chance for these poor victims of doubt 
 if, before the momentous hour of death, they perceive 
 the divine bark of the ■Church of Christ sailjng on the 
 sea of this world, and having been charitably welcomed 
 into it, there have their wounds dressed and their ex- 
 hausted strength renewed by the life-giving nourishment 
 of grace ! There, there is no more danger ; Jesus, in 
 His omnipotence, calms the troubled waves when it 
 pleases Him. The very source of grace and truth, He 
 gives to souls that supernatural food of which they stand 
 
140 The Bible and the Rule of Faith, 
 
 ill need ; by means of His Vicar He commands, and all 
 obey ; hosts of ministers and faithful servants execute 
 the most difficult tasks, and the vessel advances full sail 
 towards the port of a happy eternity. 
 
 This bark, which thus braves the fury of the waves, 
 is the Church of Jesus Christy the Catholic Ajwstolic 
 Roman Churchj the visible society which the Divine 
 Saviour Himself founded to preserve revealed truth in 
 the world, and to save men. It is to her that He made 
 His infallible promises ; it is she who has received the 
 precious deposit of the holy truths which He came to 
 bring down to earth, and which are contained in the 
 IIoli/ Scriptures and in tradition; it is she who is charged 
 with propagating this revelation, with preserving it in- 
 tact, with interpreting it in its true sense, with putting 
 an end to any controversies which may arise with regard 
 to it. Scripture and tradition, then, constitute for Ca- 
 tholics the remote rule of faith^ whilst the infallible 
 magisterium of the Church is their proximate rule of 
 faith. I will treat each of these subjects as briefly as 
 possible. , 
 
CHAPTER I. 
 
 THE REMOTE RULE OF FAITH— HOLY SCRH^TURE AND 
 
 TRADITION. 
 
 FIRST ARTICLE. 
 
 Of the Holy Scriptures — The collection of the hooks of the Old 
 Testament looked on as divine hy the Saviour and the Apostles — 
 The canon of the Council of Trent is conformable to Christian 
 antiquity — Authenticity and origin of the Vulgate — Protestantism 
 recognises its exactness. 
 
 It is beyond all doubt that, at the time of our Saviour 
 and the Apostles, the synagogue was in possession of a 
 collection of books which, in the opinion of the Jewish 
 people, were all divine, and had been transmitted to 
 them by their ancestors. Several books of the Old 
 Testament infer the well-known existence of this collec- 
 tion, since they form, so to speak, a homogeneous body, 
 a collection of doctrines destined for public use in the 
 religious and civil life of the Hebrew people. 
 
 The Laiu (or five books composing the Pentateuch 
 of Moses), the Prophets, and the Hijrmis or Psalms. Such 
 are the three great divisions generally found among the 
 Jewish writers who have spoken of this collection. 
 Scrupulous care was taken not to alter the slightest 
 thing in these books ; they would have suffered death 
 rather than have added or retrenched, no matter what, 
 because they were convinced that they contained the 
 pure Word of God ; they therefore enjojed divine au- 
 thority. But, as I have already pointed out, besides the 
 books which the whole nation looked on as certainly in- 
 
142 The Bible and the Rule of Faith. 
 
 spired, there were others held in f^reat veneration, al- 
 though a certain amount of doubt existed as to their divine 
 origin, on account of the obscurity which existed about 
 the succession of the Prophets. These are the Deutero- 
 canonical books of the Old Testament, which the Ca- 
 tholic Church has admitted into her canon of Scripture, 
 whilst Protestantism has rejected them. It would take 
 too long to discuss this question from an historical point 
 of view ; it will be sufficient here to state the existence 
 of a collection of Sacred Books, without examining its 
 component parts. 
 
 It is this collection which our Lord Jesus Christ 
 and His Apostles designate under the generic name of 
 Sanpturey of IIoli/ Scrijyture^ or Holy Letters, They 
 quote a great many texts from It, taken from the dif- 
 ferent books of which it is composed. They look on it 
 as of incontestable authority ; they make use of it as 
 bringing forward peremptory proof. Jesus Christ Him- 
 self affirms that He has not come on earth to destroy, 
 but to fulfil the Law and the Prophets. He adds else- 
 where, that everything written concerning Him in the 
 Law, in the Prophets, and in the Psalms, must neces- 
 sarily be realised. Never does He pronounce a single 
 word of blame, never does He give the smallest indica- 
 tion of disapprobation with regard to the belief of the 
 Jews in the inspiration of the Old Testament ; on the 
 contrary. He confirms it by making use of their books 
 to prove the divinity of His mission, calling them divine 
 oracles^ inspired writings^ proclaiming that even the least 
 iota of the Law will receive its full accomplishment, 
 and manifesting the most profound veneration for them. 
 
The Catholic Ride of Faith. 143 
 
 Now, our Saviour's way of acting could not be under- 
 stood if the faith of the Jewish people was erroneous iu 
 this matter ; doubtless it was befitting that a God, come 
 down to earth to restore truth, should have corrected 
 this error, if error there were. It is, then, very evident * 
 from these remarks that, following the example of Jesus 
 Christ and the Apostles, we ought to consider this col- 
 lection of books as having a divine origin. Anyhow, 
 this testimony of our Saviour's does not point out to us 
 which are all the books and the only books, all the texts 
 and the only texts, th?t are inspired. 
 
 As for the entire collection of the New Testament, 
 and each one of the books composing it, we can only 
 prove their divine inspiration by the writings of the 
 Apostles or Fathers of the first ages. If we put aside 
 the authority of Catholic tradition, as Protestants do, 
 it is perfectly certain that we could never decide the 
 canon of the New Testament in an incontestable man- i 
 ner. In fact, as we have remarked above, the testi- 
 mony of St. Peter^ and St. PauP may well have some 
 value in proving the divinity of what had been previ- 
 ously written, but not of what might be written later. . 
 As to the Deuterocanonical books of the Old Testament, 
 it is the Catholic Church alone which can decide whether 
 or no they are inspired. 
 
 Besides, without here entering into details, we wil- 
 lingly admit and firmly believe that the Holy Scriptures 
 have God for their Author, that they contain the Word 
 of God, a part of Revelation; that it is God Himself 
 who has enlightened the understandings and prompted 
 » 2 Peter iii. 16. 2 2 Timothy iii. 16. 
 
I ( 
 
 144 The Bible and the Rule of Faith. 
 
 the will of the sacred writers, so as to make them write 
 all that He wished, and only what He wished, to be con- 
 tained in the Sacred Books. It is sufficient to read the 
 decree of the Council of Trent on the canonical Scrip- 
 tures (sess. iv.) to be convinced that such is the faith of 
 the lloman Church. The Reverend Messrs. Wells and 
 Burns, speakers at the meeting of the Bible Society, 
 may be very certain that our respect for the Holy Scrip- 
 ture is not inferior to theirs ; we may even fearlessly 
 affirm that we profess a more profound veneration for 
 this Divine Book than the Protestants, since we do not, 
 like them, allow it to be mutilated, j'etrenching some- 
 times a book, sometimes a somewhat troublesome text, 
 which perhaps does not quite suit preconceived ideas. 
 
 Neither can any one reasonably contest the legiti- 
 macy of the canon by which the same Council determines 
 which are the inspired books. Besides the fundamental 
 argument of the infallibility of the teaching Church, 
 which is unassailable to every Catholic, there is also the 
 scientific or historical proof, which ought even for Pro- 
 testants to have at least a human authority. Now it is 
 very certain that the canon of the Scriptures, as settled 
 by the Council of Trent, is founded on the testimony 
 of Christian antiquity, and can resist the attacks of 
 criticism. In fact, we find the whole of it admitted by 
 the Churches of Africa and Rome in the fourth century, 
 recorded in the oldest versions of the Scripture ; all the 
 books contained in it are named by the different Fathers 
 of the Church as divine and inspired, although each of 
 these Fathers does not name them all in order, some- 
 times for one reason, sometimes for another; the Oriental 
 
The Catholic Rule of Faith. 145 
 
 Churches even separated from the Roman Church since 
 the first ages of Christianity, such as the Nestorians, the 
 Jacobites, the Eutycha^ans, equally look on all the books 
 enumerated by the Council of Trent as divine. Then, 
 even considering the canon of Scripture only from a scien- 
 tific and human point of view, it is far more reasonable 
 to admit it such as we find it among Catholics. 
 
 There is no need to insist farther on the fact that 
 Holy Scripture contains the Word of God, since Pro- 
 testantism agrees with us on this subject. But there is 
 one point which is often disputed, and which it will not 
 be useless to elucidate. This is the authenticity of our 
 Latin version of the Vulgate. 
 
 For greater clearness let us here recall to mind that 
 the Old Testament was originally written in the Hebrew 
 langup^e, with the exception of the book of Wisdom 
 and the second book of Machabees, of which the original 
 text was Greek, with the exception also of the books of 
 Tobias and Judith, and some fragments of the first book of 
 Esdras, of Daniel, and of Jeremiah, which were written 
 in Chaldaic. The New Testament was written in Greek 
 by the sacred writers, if we except the Gospel according 
 to St. Matthew and the Epistle to the Hebrews, of which 
 the original text was probably in Hebrew. 
 
 The divine instructions contained in the Old Testa- 
 ment had been revealed to the Jews in their own 
 language. This little nation, confined within the nar- 
 row limits of Palestine, had gained the favour of God ; it 
 was to this people that God had confided His heavenly 
 doctrine. But other people were soon to be called 
 to receive the fight of revelation and the benefits of 
 
 I* 
 
1 4^ The Bible and the Rule of Faith. 
 
 Christianity; therefore the benign providence of God 
 permitted that the Sacred Books should be tranvslated 
 into the languages of several nations. It was thus that 
 in the third century before Jesus Christ there appeared 
 that famous Greek version of the Old Testament, gener- 
 ally known under the name of the Alexandrine version 
 or Septuagint, and destined for the use of the hundred 
 
 whom the king Ptolemy Lagus 
 'transported froni Pa!lestine to Egypt. Everywhere 
 ij?-yfirsi^i!*jtya*)i«p^ired With respect and veneration; 
 . ^.le riiston^n *jyi(jpnus*-ma|[le use of it the same as of the 
 N^^i^i^aJ ^ex^-. Jes^i^;^J^ist and the Apostles accorded 
 it^aS&eLfla rtW/il j^^^ transmitted it to the rising com- 
 munities ; all the Greek Churches received it favourably, 
 so much so that St. Augustine wrote that in his time the 
 Greek nations converted to Christianity seemed to think 
 it was the only version, and appeared to be unaware that 
 there were others.^ 
 
 In the second century of the Christian era were 
 published the Greek versions of Aquila, Symmachus, 
 Theodotion, and several anonymous authors, which the 
 great Origen, the oracle of the schools of Alexandria, 
 carefully collected in fifty volumes of his immortal works. 
 It was from the Septuagint that towards the end of the 
 fifth century were made the different translations into 
 Ethiopian, Armenian, &c. The Syriac version, called 
 Pescliito, was made from the Hebrew text. 
 
 In the West the Latin versions became infinitely 
 multiplied. As Hebrew was but little known, and on 
 the other hand Greek was extensively known, the text 
 
 » De Civit. Dei, 1. xviii. ^ 
 
The Catholic Rule of Faith, 147 
 
 of the Septuagint was most frequently used for the 
 Latin transUitions. Among these latter there was one 
 more widely spread than the others ; this was the one 
 that St. Augustine and others call the Italic, and to 
 which St. Jerome gives the name of Vulgate or Com- 
 mon. It was of long standing, it perhaps even dated 
 from the apostolic times ; it had also the merit of being 
 clear and accurate. The author, whose name is unknown 
 •' to us, translated the Old Testament from the Alexan- 
 drine version of the Septuagint, and the New from the 
 ^ \ common Greek edition. 
 
 In time different readings crept into the Latin text 
 of this version, owing to the ignorance or negligence of 
 the numerous transcribers. It is this version that St. 
 Jerome undertook to correct at the request of the Pope 
 St. Damasus. This great man, who, by means of con- ^ 
 stant study, was familiar with Greek, Hebrew, and even ' 
 Chaldaic, was far more capable than our modern linguists 
 of giving to the world a really satisfactory translation of 
 our Sacred Books. After persevering labour, wiiich lasted 
 nearly twenty years, the chief work of his life was ac- 
 complished (405). First he had corrected the Italic ver- 
 sion of the Old Testament from the Ilexapla of Origen ; 
 but afterwards convinced, and rightly so, that the origi- 
 nal is always better than a translation, he translated from 
 the Hebrew itself all the books of the Old Testament 
 except Wisdom, Ecclesiasticus, the two books of Macha- 
 bees, Baruch, the letter of Jeremiah, the additions to the 
 book of Esther, the two last chapters of Daniel, the Song 
 of the Three Children in the furnace. Our present 
 Vulgate comprises the Italic version of these last-named 
 
148 The Bible and the Rule of Faith. 
 
 books as well as of the Psalms (cf'Tectecl, however, from 
 the Septuagint by St. Jerome), joined to that of the 
 other books of the Old and New Testament taken from 
 the Hebrew, the Chaldaic, and the Greek by the same 
 illustrious doctor. 
 
 Notwithstanding the numerous criticisms that this 
 version gave rise to, it was almost immediately adopted 
 in several Churches of Spain, of the Gauls, and in Africa, 
 and shortly afterwards in the other Western Churches. 
 On account of its clearness and accuracy, it has been the 
 only one used in the Latin Church since the eighth or 
 ninth century. 
 
 It is this Vulffate that the Council of Trent declared 
 authentic in evein/ part. That certainly does not mean 
 to say that this version should be preferred to the origi- 
 nal texts from which it sprang, and which serve to throw 
 light on the most faithful translations ; but only that 
 among the Latin versions in use at the period of that 
 Council, the Vulgate ought to have the preeminence ; it 
 is that of which we ought habitually to make use. This 
 decree does not mean that the Vulgate is perfect in 
 every respect, that it contains no expression which might 
 not advantageously be replaced by some other ; but it 
 simply means that it contains no fault from which an 
 erroneous dogmatic or moral doctrine could be deduced, 
 and that in all the texts which concern the faith and the 
 moral precepts it gives us the veritable Word of God in 
 all its integrity, so that in such matters we can draw 
 valid proofs from it which no one can reject under any 
 pretext whatever.* Protestants pretend sometimes to be 
 * Franzelin, De Divind Traditione et Scriptwd, p. 465. 
 
m 
 
 The Catholic Rule of Faith. 149 
 
 scandalised at the revisions which the Popes have made 
 or caused to be made in the Vulgate, even after the 
 Council of Trent ; but if they had understood the true 
 sense of the decree of the Council, they would not have 
 indulged in these puerile recriminations ; the corrections 
 made in the text were generally but of little importance, 
 and in no way affected the doctrine, nor consequently 
 the authenticity, which was established by the Council. . 
 " All aijcs are agreed in recoixnisintr the excellence of 
 
 the Vulgate; Protestantism itself, by the voice of its 
 0, principal men, cannot do otherwise than proclaim its 
 superiority. Listen to Hugo Grotius, who declares that 
 he * always lins a great esteem for the Vulgate, not only 
 because it contains no unsound doctrine, but because it 
 contains much erudition.'^ See Michaelis, who affirms 
 that Hhis version is the most perfect of all;' and he calls 
 on all his hearers, Protestant and Catholic, to bear wit- ' 
 ness to the authority he has always granted it.^ In the , 
 judgment of Gerard the best and most ancient manu- 
 scripts decide in favour of the Vulgate ; it is generally 
 well done, faithful, and often renders the sense of Scrip- 
 ture better than the greater number of the modern ver- 
 sions.'^ Albert Schultens says similarly that he * does 
 not hesitate in general to award the palm to the Vul- 
 gate over the other versions, even the modern ones, to 
 which it is often superior.'® Let us now hear what 
 Dr. George Campbell writes on this subject : * It must 
 
 ^ Pr<jef. Annot. in V. Test. Amst. 1679, t. i. 
 
 " Siqjj^lein. ad Lex. Hebraic, pt. iii. p. 992 ; and Biblioth. Orient. 
 vol. xxi. no. 311. 
 
 ' Institutes of Biblical Criticism, § iv. nn. 269, 270. 
 * Prcef. in Job. 
 
150 The Bible and the Rule of Faith. 
 
 be taken into consideration,' he says, Hhat even the last 
 part of this translation [the Vulgate] has been finished 
 for about fourteen centuries.' ... * There are in this cir- 
 cumstance two things which should recommend the work 
 in question to the serious examination of the critic. The 
 first is, that this version having been made from manu- 
 scripts more ancient than the greater part, or even than 
 the whole, of those which remain to us, it occupies to a 
 certain extent the place of these manuscripts, and fur- 
 nishes us with a probable means for discovering what 
 were the lessons which Jerome found in the copies which 
 he had collected with so much care. The second is, that 
 having been completed long before the rise of those con- 
 troversies which are the foundation of most of the sects 
 at present existing, it Is, we may rest assured, exempt 
 from all party influence.'^ I might also quote the testi- 
 mony of Home, Mill, L. Cappel, and a number of 
 others who cannot help acknowledging the merit of 
 the Vulgate. Before these straightforward attestations 
 of Protestant science, what becomes of the insolent at- 
 tacks of the coxcombs of modern criticism, who set 
 themselves up as severe censors, and would substitute 
 their own personal infallibility for that of the Church 
 of all ages ; who think themselves superior to St. Jerome, 
 and who affect the greatest contempt for the Vulgate? 
 On studying a little the grounds of these pretensions to 
 bibhcal science, it will generally be discovered that they 
 may be reduced to one or two years' study of Hebrew 
 and Chaldaic in some academy or other; what I say is 
 founded on fact. With this small stock of knowledge 
 
 9 Dissert, x. p. 394. ' 
 
The Catholic Rule of Faith. 151 
 
 people think themselves capable of demolishing at one 
 blow that which centuries have built up and respected. 
 Real science has none of this effrontery, and knows 
 better how to render justice to truth. 
 
 Let it once more, then, be well established — 1. that 
 Catholics admit the Holy Bible to be the Word of God 
 to men, and profess the greatest respect for it. 2. That 
 they, by their preaching, do much more for its propa- 
 gation and for making it known, than Protestantism 
 does by means of its Bible Societies. 3. That the Bible 
 '' ', has been left to the care of the teaching Church, which 
 is bound to preserve it intact and give it an authentic 
 interpretation, but that it is not left at the mercy of 
 the first comer, who, at his own fancy, might retrench 
 sometimes a verse, sometimes a whole book. 4. That 
 the Vulgate is still the most faithful of the Latin ver- 
 sions of the Bible, and contains nothing that can sub- 
 stantially affect the heavenly doctrine which God came 
 down from heaven to bring to man. 
 
 SECOND ARTICLE. 
 
 Of tradition: its nature — 0?;jecftue tradition — Protestants must neces- 
 sarily admit tradition, urder pain of losing all foundation for their 
 rule of faith and several of their articles of belief — The Scripture 
 and the Fathers of the Church admit objective tradition as a part 
 of Revelation — St. Vincent de Lerins — Testimony favourable to 
 tradition of several Protestant writers — Jesus Christ only rejects 
 vain and false traditions —Revealed truth is written everywhere 
 in ineffaceable characters — Christian monuments — Active tradi- 
 tion — Transformations undergone by Catholic churches that have 
 been taken possession of by Protestantism — The Anglican Liturgy 
 has only presei'ved the accessories of worship. 
 
 » Whilst refuting the Protestant rule of faith, I 
 
 have demonstrated that if Catholic tradition is rejected, 
 
f / 
 
 152 The Bible and the Rule of Faith. 
 
 the Bible itself falls from our hands; Christianity is 
 no longer anything but a vain shadow, a theory without 
 a foundation ; for the Christian religion is, properly 
 speaking, nothing but a tradition, and rests entirely on 
 tradition, so that to suppress the one is to annihilate the 
 other. 
 
 Nothing frightens Protestants so much as tradition; 
 this word rouses a multitude ot prejudices. An idea is 
 formed of human teaching added to the Word of God, 
 a confused mixture of superstitions that have accumu- 
 lated in the course of centuries, a collection of formulas 
 transmitted to us by word of mouth, and consequently 
 inevitably altered and distorted. We have only to read 
 the works of the leaders of the Oxford school to become 
 convinced that they have formed ideas altogether false 
 about Catholic tradition, and that they are attacking 
 nothing but chimeras. 
 
 What, then, is tradition ? ^ It is,' answers Father 
 Perrone,^^ *the whole of the oral teaching which the 
 Apostles received from the very lips of the Divine Sa- 
 viour, and that other interior teaching which was sug- 
 gested and inspired by the Holy Ghost. A teaching 
 which does not consist in mere formulas, in words alone, 
 but in truth and in things themselves. A teaching 
 which, so to speak, incorporated itself with the budding 
 Church, at once penetrated and entirely filled it, and 
 from that time forward has never ceased to live in her, 
 to preserve itself in her, and to propagate itself in her, 
 as it will preserve and propagate itself in her to the end 
 of time. A teaching which had even attained its ple- 
 / . • ' ^^ La Regola di Fede, \ol. n. ]^. 4.3. '\ 
 
The Catholic Rule of Faith. 153 
 
 nitude and perfection before the books of the New Alli- 
 ance were written, and which, consequently, already 
 contained all those truths which have since been in a 
 great measure consigned to those Sacred Books, but 
 truths which, far from being only a dead letter printed 
 on mute paper, have always been truths living or veri- 
 fied by faith, by instrii'^tion, by the practical life and 
 interior spirit of the entire body of the Church. A 
 .' teaching which lost none of its divine authority nor 
 of its efficacy, as regards its quality and dignity as a 
 \\ rale, when a part of it was drawn up in writing, so as 
 to form by degrees the canon of the New Testament, 
 the books of which, incontestably of later date than this 
 traditional teaching, have never offered, whatever may 
 be said to the contrary, more than a part of the Word 
 of God. I say a fart of that Woi^df for no one can 
 assert that all oral teaching is to be found in the Gospel 
 composed by St. Matthew, since in St. Mark we find 
 many things omitted by the former. We might say 
 the same thing about the Gospel of St. Luke with regard 
 to the two preceding Gospels, and in an inverse sense 
 of the different Epistles of the Apostles, the Apocalypse 
 included, with reference to the Gospel by St. John, the 
 latest in date of all the books of the New Testament, 
 and where are to be found many things omitted in all 
 the others. And let it not be said that all which re- 
 mained of oral teaching was contained in this last Gos- 
 pel ; for not only no document proves it, but, what is 
 more, we find in that very book a protestation to the 
 contrary, since the Evangelist there declares in express 
 . terms that Jesus Christ has done many other things 
 
1 ( 
 
 1 54 T^he Bible and the Ride of Faith, 
 
 which are not written in this book ;^^ and that which 
 was said about what Jesus Christ did, may, for the 
 same reason, be affirmed about what lie thought.' 
 
 As may easily be remarked, we are here considering 
 Christian tradition chjectively and in its broadest sense; 
 it comprises, therefore, all the Word of God, written or 
 unwritten, promulgated by God Himself or by those 
 sent by Him. But this expression is more generally 
 employed to designate a mode of transmission different 
 from writing ; it is thus that the Fathers of the Church 
 term tradition whatever teaching comes to us from our 
 ancestors, and cannot be proved by Scripture ;i2 \i jg 
 thus that they present to us tradition and Scripture as 
 a double source of Christian doctrine,^^ as having an 
 equal authority,^'* &c. 
 
 Now, it is this tradition distinct from the written 
 Word of God which Protestantism openly repudiates, to 
 which it denies all authority when it is isolated from 
 the Scriptures, and which it even looks on as the prin- 
 cipal and most fertile source of the corruption which 
 in its eyes sullies the Roman Catholic Church. 
 
 Judging from the vehemence to which some of our 
 adversaries give way, one would be led to believe that 
 they had never allowed the smallest particle of divine 
 and dogmatic tradition to filter into their belief, but 
 that the Bible alone was the rule of their faith and their 
 conduct. Still, as I have already abundaitly proved, 
 
 " St. John XX. 30 ; xxi. 35. 
 
 '2 Tert. De Corona^ c. iv. ; Cypr. Ep. Ixiii. ad Csecil. ; August. Be 
 Bapt. 1. ii. c. vii.; 1. v. c. xxiii. 
 
 " Iren. 1. iii. c. v. n. I ; Tert, Prascript. c. xix. 
 ~ '* Basil. De Spiritu Sancto, 27 ; Chrysost. in 2 Thess. Horn. iv. n. 2. 
 
 \ 
 
The Catholic Rtde of Faith, 155 
 
 it is radically impossible for them for an instant to main- 
 tain their rule of faith without the help of tradition; 
 impossible for them to determine which books compose 
 their Bible ; impossible to prove the inspiration of those 
 books; impossible to fix the dogmatic and legitimate 
 sense of them. 
 
 Doubtless on some of these questions help may be 
 borrowed from the Holy Scripture ; but then a thing is 
 proved by itself, and the vicious circle becomes inevit- 
 able; or history must be interrogated for the necessary 
 proofs, and by so doing we are in the full tide of tradi- 
 tion. Supposing it be human, it cannot give the autho- 
 rity of divine faith to the bases of your faith ; if you 
 proclaim it divine, then you are agreed with us, and you 
 become Catholics. 
 
 Is it not from tradition that Protestantism has taken 
 its belief in the validity of Baptism conferred by heretics 
 or infidels'? Is it not from the same source that it 
 takes its dogmas of the validity of infant baptism and 
 the form of administering that sacrament? Is it not 
 thence, again, that it has learnt to keep holy the Sunday 
 instead of the Saturday ; not considering obligatory the 
 prohibition to eat blood and animals that have been 
 strangled, as decided by the Council of Jerusalem ;i^ not 
 considering the reception of the Eucharist absolutely 
 necessary for the salvation of children, notwithstanding 
 these words of our Saviour : * Except you eat the Flesh of 
 the Son of Man, and drink His Blood, you shall not have 
 life in you ;'^*^ not strictly keeping to the formal precept : 
 * You also ought to wash one another's feet' ?^^ ^ , 
 
 » Acts XV. 29. »• St. John vi. 4. " Ibid. xiii. 14. 
 
» / 
 
 1 $6 The Bible and the Rule of Faith, 
 
 I know that some have an easy manner of getting 
 out of all these difficulties ; they boldly affirm that they 
 are not fundamental articles. It seems to me, however, 
 that it ought to be a fundamental article to know which 
 are the books and the only books containing the Word 
 of God ; nothing appears to me more fundamental than 
 the knowing whether one has received Baptism validly 
 or invalidly ; whether one is Christian or infidel ; whe- 
 ther one has a right to the kingdom of heaven, or ought 
 to be excluded from it for ever. If these are not funda- 
 mental questions, I acknowledge that we may well re- 
 nounce finding any in the Christian religion. But who 
 cannot see that this distinction has been invented to 
 avoid an inconvenient enemy ? Who is the man short- 
 sighted enough not to perceive in this a subterfuge ima- 
 gined to support an imperilled cause % 
 
 These traditional truths which Protestants are ne- 
 cessarily obliged to admit enable us to mention a fact 
 which has existed at all periods of history : it is that 
 tradition, when it does not exist alone, goes hand in hand 
 with Scripture. Open the annals of the people of God 
 from the commencement of the world until the Reforma- 
 tion in the sixteenth century, you will always find in its 
 profession of faith dogmas which it considered as divine, 
 and which are not contained in the Scriptures.^^ 
 
 The Holy Scripture itself, of which Protestantism so 
 loudly proclaims the authority, gives testimony against 
 it by admitting the existence of divine traditions. In 
 his second Epistle to the Thessalonians (ii. 14) St. Paul 
 says to them : * Brethren, stand fast, and hold the tradi- 
 
 ■* Franzelin, De Divind Traditione et Scripturd, p. 209, &c. 1 
 
The Catholic Ride of Faith , 157 
 
 tions which you have learned, whether by word or by our 
 epistle.' 
 
 The great Apostle seems to wish to prevent the term 
 tradition being confined later on to instruction given in 
 writing only ; this is why he takes cares to add * which 
 you have learned ivhether hij ivord, or by our epistle/ 
 in order to show us that his word, written or unwritten, 
 has always the same auihorlty. The Catholic Church, 
 faithful to St. Paul's doctrine, has constantly manifested 
 the same respect for the truths which have reaciied us 
 by the channel of tradition as for those contained in the 
 Scriptures. 
 
 St. John Chrysostom,^^ commenting on these words 
 of the Apostle, reasons in the following manner : ^ It is 
 clear that the Apostles have not written all that they 
 have taught, but they have left many truths without 
 committing them to writing, and these truths are no less 
 worthy of faith; this is why ve believe tradition to be 
 worthy of faith ; it is tradition. Ask no more.' 
 
 Writing for the first time to the Corinthians, St. 
 Paul says to them : * I rejoice in you, my brethren, be- 
 cause in all things you think of me and keep my pre- 
 cepts, such as I have given them unto you, — sicut trad.idi 
 vohis.'' The Apostle had already evangelised the Co- 
 rinthians, and it was this oral teaching which he re- 
 commended them to preserve carefully; whence St. 
 Chrysostom draws the following conclusion : * St. Paul, 
 then, has given several lessons, without committing them 
 to writing, which he points out in several other texts.'^*^ 
 
 '8 Horn. V. in cap. ii. Ep. ad Thessal. 
 
 20 Horn. xxvi. in cap. ii. Ep. i. ad Corinth. 
 
I c8 The Bible and the Rule of Faith. 
 
 It is thus St. Epiphanius expresses himself as to this 
 passage : ' Recourse must be had also to tradition, be- 
 cause we do not find all in the Holy Scriptures; the 
 Apostles have transmitted us certain things by the Scrip- 
 tures, and others by tradition, as the Apostle teaches 
 
 US.'21 
 
 Do you wish for other testimony of St. Paul's on 
 this matter? In the second Epistle to Timothy he says 
 expressly: ^And the things which thou hast heard of 
 me by many witnesses, the same commend to faithful 
 men, who shall be fit to teaJi others also.''^^ g^. John, 
 at the end of his second epistle, says : ' Having more 
 things to write unto you, I would not by paper and ink : 
 for I hope that I shall be with you, and speak face to 
 face.' 
 
 The existence of divine and unwritten traditions is 
 confirmed by the testimony of a number of the Fathers 
 of the Church ; I quote some taken at hazard. ^ What 
 then !' exclaims St. Irenseus ; ^ if the Apostles had not 
 even left us the Scriptures, ought we not to have fol- 
 lowed the order of the tradition which they have depo- 
 sited in the hands of those to whose care they have con- 
 fided the Churches ? Many nations who have received 
 the faith in Jesus Christ have followed this order, pre- 
 serving without letters or ink the truths of salvation 
 written in their hearts by the Holy Ghost, and care- 
 fully keeping the ancient tradition. These men, who 
 have embraced this belief without any Scripture, are ig- 
 norant as regards our language; but as for doctrine, 
 the customs and manners prescribed by the faith, they 
 
 •-'» Hares. Ixi. ed, Petav. 22 2 Tim. ii. 2. 
 
The Catholic Rule of Faith. 159 
 
 are well instructed and agreeable to God. If any one 
 proposed to them dogmas invented by heretics, they 
 would at once, stop their ears and flee away, so as not 
 to listen to such blasphemies. Thus, being constantly 
 attached to the venerable tradition of the Apostles, 
 they would not even admit into their thoughts the least 
 image of these prodigies of error.'-^ 
 
 * There is nothing true,' says Orl^vin, * except that 
 which is in all points conformed to ecclesiastical and apos- 
 tolical tradition.'^"* And elsewhere : ' It is the tradition 
 of the Apostles which teaches the Church the necessity 
 . of Baptism conferred on infants.'-^ 'Tradition, like 
 Scripture, forms a part of the whole of Christian doctrine,' 
 says Tcrtullian. And elsewhere : ^ If you are a Chrifi- 
 tian, believe tradition, — 81 Christianus es, crede quod 
 traditum esf.J"^'^ ' If you ask,' he adds, ' that these and 
 similar usages sixould be confirmed by the authority of 
 the Scriptures, it cannot be done ; they have no other 
 source than tradition confirmed by practice and sanc- 
 tioned by obedience ; this is why the Scriptures should 
 not be appealed to.' Often even he appeals to tradition 
 against his adversaries, against the heretics of his day, 
 because the greater number of them, like the Catholics, 
 admitted the force of an argument founded on tradition. 
 St. Basil, in his book on the Holy Ghost, demon- 
 strates the necessity of admitting tradition, and makes 
 use of it to establish the divinity of the Holy Ghost, 
 saying that there are written dogmas, but that there are 
 
 ■^ Adv. Hcer. 1. iii. c. iv. " £)g Principiis, 1. i. 
 
 " In Epist. ad Rom. 
 
 ** Fncscript. xix. ; De Cor. Militis, c. iv. ; De Came Christi, c. ii. 
 
1 60 The Bible and the Ride of Faith. 
 
 also otliors wliicli wc liave received from the tradition 
 of the Apostles; tlien lie adds, ^that the latter liave as 
 much authority as the former — a fact which no one dis- 
 l)utcs, however small a smatterin*^ lie may have of the 
 ecclesiastical laws. . . . Y<dv my part,' he says, ' I hold 
 for Apostolic whoever remains attached to unwritten 
 traditions.' Then he establishes his proposition by means 
 of those texts of St. Paul which I have cited above, and 
 at the same time by a natural comj)arison taken from 
 the secular tribunals, where written proofs and proofs 
 given by eye-witnesses are alike received; which answers 
 to the two proofs in use among Catholics to establish the 
 truth concerning faith and morals, that is to say, Scrip- 
 ture and traditicm. 
 
 It is to tradition that St. Augustine principally and 
 often has recourse to prove that Baptism conferred by 
 heretics ought not to be reiterated. ' The Apostles,' he 
 says, Miave ordained nothing on this subject in writing; 
 but we should look u})on this custom [of not rebaptising], 
 although contrary to St. Cyprian's sentiments, as a tra- 
 dition taking its origin from the Apostles themselves ; in 
 fact, there are several things which the Universal Church 
 believes, and which, for that reason, are considered as 
 liaving been conunanded by the Apostles, although these 
 thinijs cannot be found written down.'- 
 
 I might cite twenty other analogous passages taken 
 from the Avorks of the great Bishop of Hippo ; but I 
 shall again have occasion, when speaking of the Church, 
 to cite some texts which wull confirm the same doctrine. 
 However, I will not terminate this chapter without giving 
 '" Cont, Donatist. 1. v. c. xxiii. 
 
The Catholic Rule of Faith, 1 6 1 
 
 the testimony of St. Jerome and that of St. Vhicent de 
 Lerins. 
 
 The former wishing to refut(; tlie Luciferians, wlio 
 despised tra(Htion, and only took the Bible as authority, 
 addresses these energetic words : * Let not the sectarians 
 boast that they cite the Ilohj Scripture to prove their 
 doctrines; the demon himself has ([uoted passages of it; 
 Scripture does not consist in the letter, but in the sense. 
 If we held to the letter only we should have to forge a 
 new dogma, and to teach tliat we should not receive into 
 the Church those who have shoes and two coats.""^^ 
 
 St. Vincent de Jjcrins is still more ex})licit on this 
 subject when he gives us his famous rule of faith, that 
 is to say, what must be looked on as revealed doctrine, 
 which lias been believed in all places^ at all timesy and by 
 all the faithful. Here is that simple, precise, clear rule 
 which overthrows all innovators, that immutable rule 
 by which Catholic truth may be distinguished from all 
 heresies, and all controversies may be decided. He 
 shows that the Scripture cannot serve as the only rule, 
 because all do not understand it in the same sense ; he 
 lets us see that the Church has the mission of preserving, 
 developing traditional faith, and determining the sense 
 of immutable faith by new and special means of ex[)res- 
 sion. ' As for makino; use of the testimon v of the Fathers, 
 we must only cite,' he says, ^ the words of those who 
 have lived, taught, and persevered in the Catholic com- 
 munion and faith, holily and faithfully, and who have 
 been judged worthy of dying for Jesus Christ, or of con- 
 secrating their lives to Him. Any way, nothing must 
 '-* Dialog, adv. Lucif. in fine. 
 
 U 
 
162 The Bible and the Rtile of Faith. 
 
 be received as entirely certain and indubitable except 
 what lias been believed by all or nearly all, and then 
 the unanimity of their consent is equivalent to a General 
 Council. If any one amongst them, however holy, how- 
 ever learned he may have been, be he bishop, confessor, 
 or martyr, has taught a doctrine contrary to that of the 
 greater number, this doctrine must be placed among the 
 catalogue of private opinions, uncerta* 1, obscure, desti- 
 tute of all authority as well as of the sanction of a uni- 
 versal, puJjiic, and prevailing belief.' 
 
 Speaking of the heretics who, at that period as in our 
 days, boasted of having the Bible with them: *They 
 affect,' he says, * to cite Scripture continually ; there is 
 hardly a page of their writings where we do not find texts. 
 But herein they resemble poisoners, who give imposing 
 names to their murderous potions, and they imitate the 
 father of lies, who, when tempting the Son of God, quoted 
 Scripture.' 
 
 After having established the immutability of Catholic 
 dogma, he asks himself, * Will there then be no progress 
 in the Church of Christ % There will be, and even 
 much ; for who will be so jealous of the welfare of men, 
 so cursed of God, as to prevent this progress % But let 
 it be progress and not change. With the progress of 
 ages and centuries there must be an increase of intelli- 
 gence, of wisdom and science for each man as for all the 
 Church. But the religion of souls must imitate the pro- 
 gress of the human body, which, whilst developing and 
 growing with years, is still the same in mature age as it 
 was in the bloom of youth.' This doctrine, which St. 
 Vincent de Lerins has recorded in his celebrated Com- 
 
The Catholic Ride of Faith. 163 
 
 monitormm adversus Hceresesj is absolutely the doctrine 
 of the Roman Church of our days. 
 
 The authority and necessity of tradition have often 
 been recognised by Protestants themselves. ' Above all/ 
 says Grotius, * it must be supposed that everything whicli 
 is generally adopted, without our being able to discover 
 the origin, comes from the Apostles.'^^ 
 
 * Without tradition,' says Collier, * we cannot prove 
 that either the Old or the New Testament contains the 
 Word of God.'3» 
 
 Lessing^^ is no less explicit. * It is tradition and not 
 Scripture which is the rock on which the Church of 
 Jesus Christ is built.' And elsewhere : * All antic|uity 
 speaks in favour of tradition with a voice which our Re- 
 formers have too much slighted. They ought to have 
 allowea vO tradition, at least tradition such as St. Ire- 
 naeus understands it, the same divine authority as they 
 see fit to allow eivclusively to Scripture.' Further on, 
 wishing to anticipate a somewhat common objection, he 
 adds : * If tradition may have been falsified, may not the 
 Sacred Books have been falsified also V 
 
 From all which precedes it is easy to conclude — 
 first, that the unwritten Word of God has an equal title 
 to our faith and respect ; secondly, that there really do 
 exist veritable divine traditions, that is to say teachings, 
 which the Word of God imparted orally to His Apostles, 
 without these latter having committed them to writing, 
 
 29 Votum pro Pace, p. 137. 
 
 '<* HaBninghaus, La Reforme contre la Leforme, c. v., quoted by Rev. 
 Father Nampon, p. 121. 
 3' Ibid. 
 
164 The Bible and the Rule of Faith, 
 
 and others which the Holy Ghost dictated to them, and 
 which they were to transmit to the Universal Church ; 
 thirdly, that in the New as in the Old Testament the 
 existence of these traditions is undeniable, since it is 
 affirmed by the Scriptures themselves, by the Fathers 
 of the Church, by Christian ^ iters of all times and in 
 all places ; fourthly, that Protestantism itself is forced 
 to admit these traditions, or submit to having nothing to 
 rest on. 
 
 It is with reason, then, that the Council of Trent, in 
 its fourth session, gave the following definition : ' There 
 are truths and rules of conduct which, without being 
 written, have been received from the very lips of Jesus 
 Christ, or which, dictated by the Holy Ghost, have been 
 handed down from one to another ; these are the divine 
 revelations tliat form the traditions which the Council 
 receives with the same piety and veneration as it re- 
 ceives the Scriptures.' 
 
 Tlie majority of tiic objections offered to us on 
 this subject by Protestants rest on texts of Scripture 
 which are badly interpreted. Tliere is no doubt that 
 Jesus Christ, like the prophet Isaias, rejects human doc- 
 trines, vain and false traditions^ the traditions of the 
 Scribes and Pharisees, precepts contrary to the law of 
 God ; but this is not the case in point, for the question 
 here is only concerning divine traditions, which can have 
 for their authors neither the Pope, nor the holy Fathers, 
 nor Councils, but only God, speaking in the ancient law 
 by the mouth of ]\Ioses and the prophets, and in the new 
 by tliat of Jesus Christ or the Apostles. It is against all 
 evidence that God can consider as false or as opposed to 
 
The Cat Jiolic R^de of Faith, 165 
 
 His law doctrines which He Himself lias taught to men 
 either directly or by those He has sent. 
 
 When we speak of unwritten divine revelations or 
 traditions, we do not by this mean to say that these re- 
 vealed truths have never been written anywhere; but 
 only that they are not contained in the inspired writ 
 of the Old and New Testaments. In fact >ve may 
 find them everywhere else. AVhether we study, however 
 slightly, the monuments of Christian antiquity, the works 
 of the Fathers of the Church, the guardians and witnesses 
 of Catholic truth ; whether we read the creeds and pro- 
 fessions of faith, the acts of the martyrs, the lives of the 
 saints, the liturgical books ; whether we look through 
 the decrees concerning discipline, the collections of civil 
 and ecclesiastical law, the history of the Church and even 
 of heresies ; whether we carefully scrutinise more par- 
 ticularly the definitions of the Councils, the pontifical 
 acts, we shall easily be convinced that our dogmas are 
 ' everywhere written in ineff'aceable characters. Doubtless 
 the Apostles were not sent by Jesus Christ to write books, 
 but to promulgate the Gospel by the authority of preach- 
 ing, to found Churches, to preserve the faithful in the 
 faith by a living and authentic tnaghterium. Still, some 
 of them were inspired by the Holy Ghost to write a part 
 of the revealed doctrine. In the same way, although the 
 mission of the apostolic succession or teaching Church 
 may not be to write, its essential function being that of 
 the Apostles, there ensues from this, however, by a 
 consequence which is, so to say, natural and consonant 
 to the gracious providence of God — particularly if we 
 remark that the Holy Ghost does not inspire the Church, 
 
I' 
 
 I 
 
 166 The Bible and the Rule oj Faith. 
 
 and makes her no new revelations ; but only assists her, 
 directing her and preserving her from error — that she 
 ought to watch over the entire and peqietual preserva- 
 tion of the doctrine revealed by means of written docu- 
 ments, which will bear witness to future ages of the 
 belief of the present age.^- 
 
 I have said that revelation is written everywhere ; I 
 might have added that it ^is even incrusted in stone 
 and marble, that it is cast in bronze, that it is 
 graven in the very bowels of the earth. See the cata- 
 combs of Christian Kome; there are paintings repre- 
 senting Jesus crucified, Jesus risen, the Blessed Virgin, 
 the Apostles ; most of the biblical scenes there are life- 
 like. You may see altars where the august sacrifice of 
 the Eucharist was offered, and beneath the stone on 
 which Jesus was constantly immolated for the salvation 
 of the human race were then placed, as at present, the 
 bones of some martyr or some other saint ; the Real Pre- 
 sence was believed ; the Blessed Virgin and saints were 
 venerated, as well as the martyrs who had given their 
 life for the Faitli.^^ 
 
 Without undertaking the arduous task of ransacking 
 the old manuscripts and folios in the large libraries, let 
 
 ^2 See Franzelin, De Divind Traditione et Scripturd, pp. 132-3 ; 
 Perrone, Fnelect. Theol. vol. ii. pp. ii., 300, &c. ' The name of active 
 tradition is often given to the whole of the means and acts taken to- 
 gether by which doctrine, whether theoretical or practical, has been 
 propagated and preserved until now. It is clear that active tradition 
 contains the transmitted matter, since that can only have been pre- 
 served with it and by it. Sometimes also the name of tradition is 
 applied to the truth transmitted and the mode of transmission, as, for 
 example, was done by the Fathers of the Council of Trent in the fourth 
 session.' Franzelin, op. citat. p. 12. 
 
 33 De Rossi, Eoma Sotterranea Cristiana, Boma, 18G4. 
 
The Catholic Rule of Faith. 167 
 
 us halt for a moment near the immense basilicas, whose 
 origin dates from the early ages of Christianity. Every- 
 where will be found the cross, that emblem of our belief 
 in the redemption of Jesus Christ ; the altar, which 
 reminds us of the Holy Eucharist, which is at the same 
 time a sacrament and a sacrifice ; the confessional, where 
 the pardon of our sins is obtained ; the baptistry, which 
 shows us the Catholic faith in spiritual regeneration ; 
 the relics of the saints exposed to the veneration of the 
 faithful, &c. In the cathedrals you will easily dis- 
 tinguish a particular seat higher than the others, destined 
 for the bishop ; this is the emblem of his superiority and 
 of his authority over the clergy and the faithful. Else- 
 where, as at St. Paul's without the Walls, you can admire 
 those beautiful mosaics in the form of ^nedallions which 
 represent the whole series of Popes, from St. Peter to 
 Pius IX.; and if you have seen the Vatican- basilica, you 
 have doubtless contemplated that gigantic cupola, which 
 exalts to the sky in colossal letters the dogma of the 
 infallible authority of the Vicars of Jesus Christ : * Tu 
 es Petrus, et super hanc petram aidificabo Ecclesiam 
 meam, et portge inferi non prsevalebunt adversus eam.' 
 This is how revealed truths, written or unwritten in the 
 Holy Books, are not only impressed on souls, but are 
 graven in Christian literature, in sculpture, in painting, 
 in monuments, in the objects of art produced by Chris- 
 tianity. This is how we may confidently appeal to 
 Christian antiquity to show to the dissentient commu- 
 nions that our dogmas are not inventions of the middle 
 ages, or of a relatively modem epoch, but are the verit- 
 able teachings of the apostolical ages. 
 
1 68 The Bible and the Rule of Faith, 
 
 I understand how Protestantism cannot bear to hear 
 the word ^ tradition' pronounced. It can never itself 
 mount higher than Luther ; its genealogy commences 
 witli the apostate monk of Wittenberg, and not with 
 tlesus Christ. Besides, tradition cannot easily be re- 
 conciled with incessant innovations ; and what has Pro- 
 testantism been from its very birth except a schism 
 with previous centuries, a perpetual metamorphosis, an 
 uninterrupted fluctuation between the most conflicting 
 doctrines ? I admire the deep meaning of the answer 
 given by a French grenadier to his Protestant comrade, 
 who wished to win him over to his own sect. ' Do not 
 talk to me,' he said, * of your religion ; it is not as old 
 as my regiment.' 
 
 One is indeed painfully aff'ected when one visits 
 those grand Gothic churches of Westminster, Bale, Lau- 
 sanne, and others, built for Catholic worship and usurped 
 by one or another of the Protestant sects. The dtar 
 has been completely taken away, or sometimes replaced 
 by a table made of ordinary marble ; the choir is de- 
 spoiled of everything which furnished it with a reason 
 for existing ; the niches, destined for statues of the 
 Blessed Virgin and the saints, are empty; the bas- 
 reliefs, too, suggestive of Catholicism, are mutilated. 
 There is no longer any life in such a church ; one 
 feels that God no longer dwells there, since a strange 
 religion, an enemy to ancient traditions, has come and 
 pitilessly chased Him thence. 
 
 After having spoken of the Anglican Liturgy, of 
 which they vaunt the incomparable beauty, without re- 
 membering that it is but borrowed from ours which 
 
The Catholic Rule of Faith. 169 
 
 they have aboHshed, Cardinal Wiseman very justly 
 remarks that the essential part of Anglican worship 
 (Collects, Epistles, Gospels) is, with us, but a second- 
 ary part, an introduction to a more solemn act — to 
 the Eucharistic Sacrifice. * Assuredly, when I see this 
 Church thus treasuring up and preserving from de- 
 struction the accessories of our worship, so highly prizing 
 the very frame in which our Liturgy is but enclosed, I 
 cannot but look upon her as I would on one whom 
 God's hand hath touched, in whom the liiiht of reason 
 is darkened, though the feelings of the heart have not 
 been seared ; who presses to her bosom, and cherishes 
 there, the empty locket which once contained the image 
 of all she loved on earth, and continues to rock the 
 cradle of her departed child !'^^ 
 
 Let us not, then, be told that revelation not con- 
 tained in the Scriptures must necessarily be changed in 
 the course of time, and become mixed up with the im- 
 pure dioss of a thousand superstitions: this < ' "°ction 
 necessarily supposes the existence of erroneous i. .s in 
 the minds of those who make them. Jesus Christ havinc 
 established, as we are about to see, a teaching Church, 
 to be the depositary and infallible guardian of all re- 
 vealed truth, written or unwritten, it follows that the 
 true doctrine can never be corrupted while in the hands 
 of that Church. If, with the Divine assistance, she has 
 been able to preserve the Holy Scriptures intact, she 
 has also been able to preserve the truths which are not 
 to be found in the Scripture : the one is no more diffi- 
 cult than the other, to Divine Omnipotence. 
 
 34 Wiseman's Conferences, 
 
I' 
 
 CHAPTER II. 
 
 THE PROXIMATE RULE OF FAITH, OR THE TEACHING 
 
 CHURCH. 
 
 FIRST ARTICLE. 
 
 Necessity of a doctrinal authority proclaimed by reason — Jesus proves 
 His divinity ; He preaches, but does not write — He gives a mis- 
 sion to His Apostles to preach His doctrine, but none to write it — 
 He constitutes St. Peter head of the Apostolical College and of His 
 whole Church, and pastor of His whole flock — He gives supreme 
 authority to the teaching body, and the obligation to believe and 
 obey to the faithful — The inspired writings of some of the 
 Apostles in nothing change the primitive constitution of the 
 Chui'ch of Christ ; en-or of Protestantism on this subject — The 
 Church is invested with infallible authority by Jesus Christ Him- 
 self ; proofs taken from Scripture ; promises of the Saviour ; as- 
 sistance of the Holy Ghost — It is the Catholic Chm-ch alone which 
 lays claim to this infallibility, and that until the end of time — The 
 Church of England proclaims herself fallible. 
 
 Amongst revealed truths there are some which are 
 contained in the Holy Scriptures, and others which are 
 only to be found in tradition. But as all are alike 
 divine, and God is not compelled to speak to us in a 
 book, it follows that we ought to believe all indiffer- 
 ently without distinction, and profess an equal respect 
 for all. 
 
 But this revelation, written or unwritten, is of itself 
 a dead letter : it comprises, as we have already seen, a 
 number of obscurities. Serious doubts arise on this 
 subject, and sharp controversies, which place it in peril. 
 Who will make these uncertainties cease, who will put 
 
The Catholic Rule of Faith* 171 
 
 an end to those religious disputes ? It may be cut to 
 pieces by a rash criticism ; who will preserve it in its 
 primitive purity ? It is destined for all men ; who will 
 propagate it, always the same, to the very extremities of 
 the earth % 
 
 We have already proved that neither the authority 
 of a fallible Church, nor the supposed inspiration of 
 the Holy Ghost, nor individual reason applied to the 
 Bible, can lead to these results ; existing facts, and an 
 attentive examination of these different systems, have 
 furnished us with an eloquent and i)ersuasivc demon- 
 stration of such being the case. Even considering things 
 by the light of reason alone, it is easy to be convinced 
 that it is radically impossible for revelation to be pre- 
 served always and everywhere the same without a living 
 authority, supreme, infallible, perpetual. 
 
 Now this authority in doctrinal matters, of which 
 reason itself proclaims the rigorous necessity, Jesus 
 Christ has established in the clearest and most solemn 
 manner. Striking miracles,^ prophecies confirmed by 
 the result,*^ intimate knowledge of the most secret ac- 
 tions and even of the recesses of the lieart,^ the realisa- 
 tion in His own person of tho figures of the old Law, 
 His transfiguration, and the celestial testimony rendered 
 to His divinity on that occasion ;^ His whole life. His 
 admirable doctrine ; His death, considered by the light 
 of the prophecies whicii had announced it and the pro- 
 . digies which followed it; His glorious resurrection, — 
 
 ' St. Matthew xi. 5 ; St. John x. 37 ; xv. 24, &c. 
 
 ' St. Matthew xxiv. ; St. Luke xviii. 31 ; St. John ii. 19, «fec. 
 
 » St. John i. 48 ; ii. 24, 25 ; xiii. 18, &c. 
 
 •« St. Matthew iii. 15 ; xvii. 2 ; St. John xii. 28 ; 2 Petei i. 16, &c. 
 
172 The Bible and the Rule of Faith* 
 
 here ar^ so many incontestable historical facts, which 
 had shown to the world that Jesus was indeed the 
 Messiah promised for four thousand years; that He was 
 the Saviour of whose mysterious advent the inspired 
 writers had so often sung; that lie was sent from 
 God and was God Himself, united to our human nature. 
 These supernatural facts were as His credentials to the 
 men whom He came to save ; it was impossible to deny 
 that He had received a divine mission : also He taught 
 with an authority that could be laid claim to by a God 
 alone. His doctrines. His precepts, won their way to 
 souls more easily after His miracles had gained the mul- 
 titude to believe in Him; He exacted an entire sub- 
 mission, an absolute obedience; the sentence decreed 
 by His orders was either endless happiness or eternal 
 reprobation ; He dies without having written a single 
 word of that doctrine which He destined to enlighten 
 the whole world. 
 
 But His work was not to end with His terrestrial 
 life ; His teachings were to be kept up and propagated 
 until the end of time. To attain this end, did He com- 
 mand that His doctrine should be codified, that a book 
 should be made of it for the colporteurs to bear to all 
 the shores of the known world, and from which each 
 individual was to gather his faith and his religion ? By 
 no means. He commences by Himself teaching orally, 
 and thus implanting the faith in souls. From among 
 the multitude of those who believed in Him He chose 
 seventy-two disciples, and from among these He chose 
 twelve Apostles, to whom at different times He commu- 
 nicated the most ample powers, as well as His own au- 
 
 Vx 
 
 •T^T' 
 
The Catholic Rule of Faith, 173 
 
 tliority. Behold, according to St. John Chrysostom, tlie 
 hooks of Jesus Christ, the living codes containing His 
 divine law, wlio move in every direction, and whom lie 
 intrusts, aided hy the Holy Spirit, with instructing, go- 
 verning, and sanctifying the rest of the faithful.'^ The 
 first origin, the first step, so to speak, of Christian teach- 
 ing, the supreme source of the apostolate, which was to , 
 be perpetuated for ever, is, then, to be found in the Son 
 of God made man, in His oral preacliiufj^ in His living 
 and personal magisterium. The A})ostles, to wliom He 
 communicates all His doctrine, with the injunction of 
 preaching it everywhere, constitute the second link of 
 that mysterious chain which stretches across ages with- 
 out break, and which binds, and will always bind, the 
 teaching body of pastors, first to the preceding ages, 
 then farther back ; and lastly, to the Apostles and the 
 Man-God. ^ Go,' said our Lord to the twelve poor 
 fishermen whom He had gathered around Him, *go ye 
 into the whole world, and preach the Gospel to every 
 creature. He that believeth and is baptised shall be 
 saved ; but he that believeth not shall be condemned.'^ 
 *A11 power is given to Me in heaven and in earth. 
 Going, therefore, teach ye all nations, baptising them 
 in the name of the Father, and of the Son, and of the 
 Holy Ghost ; teaching them to observe all things what- 
 soever I have commanded you ; and behold, I am with 
 you all days, even to the consummation of the world.'*^ 
 * As the Father hath sent Me, I also send you. When 
 He had said this, He breathed on them : and He said to 
 
 - » In Matth. Horn. i. n. 1. ' ' • St. Mark xvi. 15, 16. 
 ^ St. Matthew xxviii. 18-20. 
 
174 The Bible a7id the Ride of Faith. 
 
 them : Receive ye the Holy Ghost; whose sins you shall 
 forgive, they are forgiven them ; and whose sins you 
 shall retain, they are retained.'® 
 
 If tliere is anything clear in the Gospel, it is these 
 words which I have just cited. Now what is the sense 
 of them? It is very evident that Jesus Christ estab- 
 lished thereby a body of pastors, and that He commu- 
 nicated to them all authority for teaching the nations, 
 for governing them, for administering the sacraments. 
 It is no less evident that He who received all power in 
 heaven and on earth sends them, even as He Himself 
 has been sent by His Father, and promises them His 
 special assistance until the end of the world The mis- 
 sion of the Apostles has no other limits than those of 
 the entire universe, no other object tlian all the com- 
 mandments of Christ. But from among these twelve 
 Apostles, henceforward to be called His ministers, the 
 dispensers of the mysteries of God, His ambassadors, 
 He chooses Simon, and confers on him a special prero- 
 gative, which is already explained by the symbolical 
 surname of Peter (Petrus) which He gives him. Later 
 on He explains the reason of this singular appellation, 
 at the same time recompensing him for having confessed 
 that Jesus is ^the Christ, the Son of the living God.' 
 * Thou art Peter, and upon this rock I will build My 
 Church ; and the gates of hell shall not prevail against 
 it. And I will give to thee the keys of the kingdom of 
 heaven, and whatsoever thou shalt bind on earth it 
 shall be bound also in heaven, and whatsoever thou 
 
 • 
 
 8 St. John XX. 21, 22. 
 
The Catholic Rule of Faith, i 'j^ 
 
 shalt loose on earth it shall be loosed also in heaven/^ 
 The eve of Ilis death, Jesus said attain to Peter: * Simon, 
 Simon, behold Satan hath desired to have you, that he 
 may sift you as wheat ; but I have prayed for thee that 
 thy faith fail not ; and thou, beinf^ once converted, con- 
 firm thy brethren. '10 Lastly, after Ilis resurrection, 
 Jesus confers on Peter the primacy, or supreme autho- 
 rity over the whole flock — over the universal Chui'ch — 
 by saying to him three times : * Feed My lambs, feed 
 My sheep. '^^ 
 
 Here, then, is the Church of Jesus Christ definitively 
 constituted : at its head a supreme pastor, charged with 
 feeding, governing the whole flock ; with maintaining 
 unity in this edifice, of which he is, so to speak, the 
 basis ; of keeping the keys of the kingdom of heaven, 
 a symbol of the divine authority; of confirming his 
 brethren in the faith, his own never wavering by virtue 
 of the prayer offered by our Saviour for him. Peter is 
 the supreme head of that teaching body which is to 
 preach the Gospel, baptise, remit sins, and to rule the 
 Church of God, which Jesus has acquired by His o\vn 
 blood.^- Even considering the Gospels only as ordinary 
 historical and uninspired books, it is indubitable that 
 
 9 St. Matthew xvi. 16-19. ' The idea of the rock on which the 
 Church is built being Peter, and no other, cannot be as forcibly ex- 
 pressed in the English language as in either Greek, Latin, or French. 
 The identity of the words is striking in the original Greek ; for in that 
 language the two above-mentioned nouns are rendered by nerpos and 
 IleT^a. In Latin they are Pctnts and Petra, and in the French the very 
 same word is used for both, with only the variation of gender — " Tu ea 
 Pierre, et sur cette pieiTe," &c. This would have to be expressed in 
 English by, " Thou art a rock, and on this rock I will build My Church." ' 
 (Note to English edition.) 
 
 •o St. Luke xxii. 31, 32. »> St. John xxi. 15-17. " Acts xx. 28. 
 
176 The Bible and the Rule of Faith. 
 
 flesus Christ cliose for Himself Apostles; that He gave 
 them the mission of announcing the Gospel to all the 
 nations of the universe; that in order to accomplish this 
 difficult task He has endowed them with all the autho- 
 rity which His Father liad given Him in heaven and on 
 earth; and lastly, that He charged Simon Peter to con- 
 firm them in the faith. Up to that time there existed 
 no injunction to write a book and spread it througliout 
 the world. 
 
 This authority confided to a teaching body supposes 
 the existence of a body taught, and the strict obligation 
 of this latter to credit the doctrine transmitted to it. Thus 
 Jesus Christ expressly says : * Preach the Gosjk'I ; he 
 that helieveth not shall be condemned^^^ This is why St. 
 Paul, writing to tlie Thessalonians, expresses himself in 
 these terms : ' Therefore we give thanks to God without 
 ceasing, because that when you had received of us the 
 word of the hearing of God, you received it not as the 
 word of men, but (as it is indeed) the word of God, 
 who worketh in you that have believed.'^* The same 
 Apostle also calls the resurrection of Jesus Christ, ' by 
 whom we have received grace and apostleship for the 
 obedience to the Faith in all nations for His name.'^^ 
 Lastly, the Holy Scriptures show us the Apostles dis- 
 persing all over the world, not to distribute Bibles, writ- 
 ten codes, but orally to announce to the nations the 
 good news of the Gospel. 
 
 This simple historical account of the origin of Chris- 
 tianity evidently shows on the one part a teaching 
 hierarchy, a living authority, a personal and genuine 
 " St. Mark xvi. 16. " 1 Thess. ii. 13. >» Romans i. 5. 
 
The Catholic Rule of Faith, 177 
 
 magisteriuin ; und on the otlicr a correspoiulin*; sub- 
 mission, ohedieiice, and obligation of reccivin*^ the Faitli, 
 as also the exjdanation given of it. Here are ele- 
 . ments which are not extrinsic to the Christian religion, 
 nor su])eradded accidentally, nor variable according to 
 circumstances, but which constitute an intrinsic essential 
 proj)erty, the veiy basis of the system instituted by tfesus 
 Christ. If then, later, some of the Ajmstles, without 
 interrupting the course of their ])reachiiigs, write to 
 various particular Churches founded by their care, or to 
 divers persons and under special circumstances, a part 
 of the revealed doctrine, these writings may well, in the 
 views of Divine Providence, be of great service to the 
 teaching body of pastors and to the faithful depending on 
 them, but thev never were more than a secondary means 
 of preserving the doctrine; they can never affect the 
 existence of the teaching Church, since that which is 
 essential to the apostolate is not writing — never did Jesus 
 Christ give such an order to His Apostles — but preach- 
 ing, teaching orally ; and this is what the greater num- 
 ber of the Apostles contented themselves with doing, 
 doubtless persuaded that their divine mission demanded 
 nothing further. 
 
 Now will it dare be said that substituting a book, a 
 dead letter, for a living and personal authority, is not 
 a radical change ? Will it be said that it is no innova- 
 tion substituting for the submission of the faithful to the 
 Apostles the complete independence of individuals in 
 religious matters by means of private examination of the 
 Scriptures? Will it be affirmed that it is one and the 
 same thing for the faithful to receive religious instruction 
 
 N 
 
178 The Bible and the Rule of Faith, 
 
 sucli jis ^ivoii ])y their k'^itiinato jjastors, and to tako 
 their doctrine from a book, witli no <rui(K' hut their feeble 
 reason, and of'tener tlian not, without any other aim than 
 that of findin*^ a justification for j)reconceived ideas'^ It 
 woukl be the same as maintainin<f that a «^ovennnent 
 does not cliangc in form when it passes from pure demo- 
 cracy to the most absolute monarchy. There has been, 
 then, in the bosom of Protestantism a radical innovaticm, 
 a chan'ge which essentially affects the constitution of 
 the Christian Church. Now cast your eyes on Ca- 
 tholicism, and you will see without ditticulty that it rests 
 on absolutely the same bases as tfcsus Christ gave to it ; 
 the bishops and the Popes have succeeded to the Apostles 
 and their visible Head ; they still teach with authority, 
 like those of whom they are the legitimate heirs ; they 
 say to the world, such and such a doctrine is revealed, 
 and the world unhesitatingly believes them, convinced 
 that it is God who is speaking by the mouth of His 
 emissaries. What, then, is the secret of this infinite 
 di^tanc which separates the authority of the Catholic 
 Churclk from that of the Anglican Church ? Why is 
 the one obeyed most thoroughly, whilst the other no 
 longer dares to issue commands? Why does the one 
 behold its unity gaining strength daily, whilst the other 
 is becoming subdivided, is breaking up, like those mo- 
 dern edifices, badly built, which fall to pieces without 
 waiting for the weight of years? The explanation is 
 easy: it is because the former possesses and claims as 
 her own those prerogatives conferred by Jesus Christ on 
 Peter and the other Apostles, whilst the latter, born but 
 yesterday, having no roots in the past nor promises for 
 
The Catholic Rule of Faith, 179 
 
 tho fiitiuv, has Ijiit an L'|)In.Miicral existciK-e, is aware 
 of its own weakness, and lias not oven the coura<;e to 
 proclaim itself heir to the divine favours : the one is in- 
 fallible, proclaims itself to be infallible, antl has been 
 recognised as such since the time of the Apostles; the 
 other contents itself with bi'in*; fallible, and its most 
 devoted partisans discuss its decisions — which certainlv 
 are but rarely given — sometimes accuse it of doctrinal 
 error, of mistaken interpretations of Scripture, offer it a 
 most determined opposition, and end by submitting their 
 ])oints of difference to the civil government, which pretty 
 often reverses the ecclesiastical decisions. 
 
 Let us now see whether there is a solid foundation 
 in the Scriptures for the pretensions of the Catholic 
 Church to possessing, not only a certain authority, but 
 an infalliblo authority in all that concerns the teaching 
 and preservation of revealed doctrine."' 
 
 Jesus Christ having given Simon the name of Peter, 
 told him that on that stone He would build His Church, 
 
 '^ It is not ray intention hero to treat ex profcsso of tho question of 
 the subject of active infallibility ; that would lead me too far. Any 
 way, it would he easy to deduce from my words the following conclu- 
 sions, which I extract from the llev. Father Frauzelin's De Divina 
 Traditione et Hcripturd, pp. 105-10 : 
 
 ' Siibjectum ergo hitjiis iufalUbilitafis in doccndo sunt illi omnes et 
 Boli, quilns jus est et officium divinitus commissum authentice docendi 
 universam Ecclesiam. 
 
 * (a) Ita iufallihilis G%iEcclesia doccn8,h..Ci. coiims PasforuTO etDoc- 
 torum in unione, consensione, et subordinatioufl ad visibile caput Ec- 
 clesi«3 : idque turn in universali et consentiente praidicatione doctrino) 
 de fide vel moi'ibus, turn in solemnibus judiciis seudefinitionihus ejusdem 
 doctrintB. . . . 
 
 ' (b) Ex opposite ratione verba Christi, quibus Petro primatus et in 
 primatu comprehensa infallihilitas magisterii pi-omittitur et confertur, 
 ipsum solum designant non tantummodo diserte distinctum a ceteris. 
 Bed etiam in relatione ad ceteros ab ipso confirmandos et pascendos. . . .' 
 
1 2o The Bible and (he Rule of Faith. 
 
 and tli:it *tlie ^jitos of hell should iiotpivvjiil a^iiinst it;* 
 that is to say, si^ainst the Church which has Peter for 
 its basis. If these words do not signify that the Churcli, 
 as built on the foundations given it by the Saviour, will 
 always be infallible, it seems to nie it would be impos- 
 sible to find other words to exjiress that idea more clearly. 
 What other sense the very least natural can be given 
 them? None. Do not these words, in fact, contain a 
 promise ? Evidently, yes. And is not this ju'omise made 
 to tlie Church built on Peter, or to Peter who bears up 
 the Churcli (for the edifice cannot be separated from its 
 foundation without its crumbling to pieces) ? This is no 
 less evident. But of what nature is this promise ? What 
 guarantees does it offer % Jesus commences by affirming 
 that lie will hniUI Wis Church on a rock, on ihis .stone. 
 
 Does that mean that the Church will soon crumble 
 away and fall into error? Is it [)robable that our Lord, 
 whose glance penetrated the future, descrying its most 
 minute and hidden secrets, should have made use of 
 similar words if He had clearly known the future fall of 
 the Churcli? Would lie ever have said that lie would 
 build it on a stone, if that stone were not to serve it as a 
 solid and durable foundation ? 
 
 But the Saviour replied beforehand to these ques- 
 tions when He compared whoever performs good works 
 * to a wise man that built his house upon a rock ; and 
 the rain fell, and the floods came, and the winds blew, 
 and they beat upon that house, and it fell not, for it was 
 founded on a rock.'^' Whence it is clear that Jesus Christ, 
 by promising also to build His Church on a stone, wished 
 
 , " St. Matthew vu. 24, 25. ^ 
 
 V 
 
The CatJioIic Rule of faitJu 1 8 1 
 
 thereby to show us that its hasis would he so sohd, so 
 iinmovahle, tliat itwouhl he capahle of'resi::tin<^thesh<)( k 
 of storms, of perseeutions, auil of all the violent means 
 employed to overturn It. He develoi> , this thought 
 still farther by adding that * the gates jf hell shall not 
 j)revail against it.' These words cjntain at tbe same 
 time a general prediction and a promise). T\ui])rf'<U('tion 
 is that the powers of lu'll would be hostile to the Church, 
 would seek to prevail against it, and would make use of 
 all their energy and malice to destroy this kingdom of 
 truth by trying to corrupt the revealed doctrine. This 
 prediction has been lully acc()mj)lishe(l, and it is easy to 
 prove by considering all that the Church has constantly 
 had to suffer from schismatics, apostates, pagan and 
 even Christian princes, enemies of the Faith and jealous 
 of its authority ; antl lastly, from thousands of different 
 sects eager for its downfall. Tlie proinlxe is that, in 
 spite of all these efforts, all these ever-recurring hos- 
 tilities which our Saviour designates under the name of 
 the gates of hell, the Church will remain inunovable; it 
 will stand against the blind fury of heresy , of incredulity, 
 of schism, of })ersecution, and of apostasy, exactly like 
 the edifice which, founded on the solid rock, resists the 
 violence of the storm. But the Church of Christ can 
 only be that one which absolutely believes all the doctrine 
 taught to the world by Jesus Christ and Ilis Apostles. 
 If, then, we can suppose for an instant that this Church 
 is fallible, that she undermines the Faith, that she cor- 
 rupts her moral teaching, that she teaches error, by these 
 very facts she ceases to be the Church of Christ, and it 
 would be time to say that she had apostatised, that she 
 
I / 
 
 182 l^he Bible and the Rule of Faith» 
 
 is no longer Ilis chaste spouse ; that she was not built 
 upon the rock, but upon sand; that the gates of hell' 
 have prevailed against hor, and that conse(piently the 
 Saviour has not been faithful to Ilis promise, or else 
 had not foreseen her future ruin. This is the rigorous 
 conclusion ; but as this conclusion contains a blasphemy 
 against God, it ensues that the premises are fiilse, and 
 that the Church of Christ is necessarily infalHble. 
 
 The partisans of the Reformation do not fail to reply 
 to us that God alone is infallible, and that all men are 
 subject to error. This is true, if we lay down as a prin- 
 ciple that God cannot communicate to man the privilege 
 of not erring ; but would it not be a manifest absurdity 
 to maintain such a proposition ? Can H is power be 
 limited? Is He not free to communicate to one or 
 several the prerogative of preserving intact the deposit 
 of revelation % Why could He not confer on the suc- 
 cessors of the Apostles what He conferred on Peter and 
 the other Apostles ? No doubt that, without the special 
 assistance of God, any man may make a mistake even 
 in the most ordinary things, and still more probably in 
 matters of faith, which often far surpass our weak in- 
 telligence; deep study, profound science, the lights of 
 talent or even of genius are not sufficient to shelter us 
 from error, and if Jesus Christ had not given a more 
 solid foundation to His Church than these afford, He 
 would have acted like that foolish man in the Gospel of 
 whom He Himself speaks, and who built his house on 
 the sand ; the rain, the floods, the winds beat down upon 
 that house, and it fell.^^ But the Saviour did not act 
 i^ >• St. Matthew vii. 26, 27. 
 
 \ 
 
The Catholic RiUc of Faith, 183 
 
 thus ; and if He has promised to His Church that the 
 • ^•^ates of liell sliall not prevail against it, He has, at the 
 same time, promised the necessary help for attaining 
 diat end ; tliis lielp is that of an infalHble guide, of in- 
 finite wisdom, — it is the assistance of the Holy Spirit. 
 Let us for a moment open the Holy Scriptures, and let 
 us meditate on those exphcit words addressed by our 
 Saviour to His Apostles. 
 
 * I will ask the Father, and He shall give you another 
 Paraclete, that Pie may abide with you for ever, the 
 Spirit of Truth, whom the world cannot receive, because 
 it seeth Him not, nor knoweth Him; but you shall 
 know Him, because He shall abide with you, and shall 
 be in you. . . . But the Paraclete, the Holy Ghost, 
 whom the Father will send in My name. He will teach 
 you all things, and bring all things to your mind, what- 
 soever I shall have said to you.'*^ 
 
 Elsewhere He adds : * I have yet many things to sar 
 to you, but you cannot hear them now. But when He, 
 the Spirit of Truth, is come, He will teach you all 
 truth.'2o 
 
 Jesus Christ has, then, surrounded His Church as 
 with a wall of brass, impervious to the waves of error, 
 and strong enough to protect it against all the powers of 
 hell. This protecting wall is the Holy Spirit, the Spirit 
 of truth, which is to abide eternally with the Apostles, 
 bringing to their minds whatsoever He shall have said to 
 theruy teaching them all things, all truth. The Apostles 
 
 >9 St. John xiv. 16, 17, 26. 
 
 20 St. JoLn xvi. 12, 13 ; see also St. Luke xxiv. 49 ; St. John xv. 16 ; 
 Acts ii. ; 1 Peter i. 12. 
 
184 TJie Bible and the Rule of Faith. 
 
 are, then, the depositaries of all revelation ; for such 
 is the precious treasure over which the Holy Ghost 
 watches, so to speak, with particular care through the 
 medium of the Apostles. 
 
 This solemn promise, as well as a number of other 
 truths contained in this same discourse of our Saviour's, 
 not only concerned those to whom He spoke at that 
 moment, but also all their legitimate successors. In 
 fact He promises to remain eternally^ ov for ever^ with 
 them. It is, however, very evident that the Apostles 
 were not to live for ever, unless it was in their successors. 
 Now the Holy Ghost continues teaching all truth to 
 His Church. This conclusion is clearly confirmed by 
 those other words which our Saviour addressed to these 
 same Apostles after His resurrection : ^ Go, teach ye all 
 nations, baptising them . . . teaching them to observe 
 all things whatsoever I have commanded you ; and be- 
 hold, I am with you all days, even to the consummation 
 of the world.' ^' 
 
 How, indeed, could Jesus Christ promise to be always 
 with His Apostles when He was evidently on the point 
 of withdrawing His visible presence from them, and 
 ascending to heaven ? Doubtless He wished to speak to 
 them of His invisible presence by means of the assistance 
 and protection of the Holy Ghost, whom He was about 
 to send them. But as this presence was to be perpe- 
 tuated to the consummation of the wo7'ld, it becomes 
 manifest that this promise is not made to the Apostles 
 alone, but to the teaching Church of all ages.^^ The 
 
 " St. Matthew xxviii. 19, 20. 
 
 « Cardinal Wiseman proves most clearly by all these texts, and by 
 
The Catholic Rtde of Faith. 185 
 
 Church of England itself, when claiming obedience to 
 its bishops, founds its claims on no other words than 
 those we have just quoted; the societies which occupy 
 themselves with preaching the Gospel in foreign lands 
 do the same. 
 
 It is then clear, according to the Scriptures con- 
 Gidered only even as a simple historical document, un- 
 inspired and capable of being equally well understood 
 by Catholics as by Protestants, — it is clear, I say, and 
 altogether undeniable, 1. that Jesus Christ has insti- 
 tuted a teaching Church, intrusted with announcing 
 the Grospel to all nations; 2. that He has given to 
 that Church the mission of teaching with supreme au- 
 thority ; 8. that this authority is infallible in all things 
 concerning the revealed doctrine by virtue of the assist- 
 ance of the Holy Ghost ; 4. that this privilege of in- 
 fallible authority was not confined to Peter and the 
 first Apostles, but was to be perpetuated to their suc- 
 cessors until the end of the world. 
 
 Once this doctrine ^of infallibility is proved and ad- 
 mitted, it can easily be understood how Jesus Christ 
 could say to His Apostles, * He that lieareth you heareth 
 Me, and he that despiseth you despiseth Me. And he 
 
 biblical parallelism, that Jesus Christ promised the prerogative of in- 
 fallibility to the' Apostles and their successors. He enters into many 
 details, and with profound erudition proves that the perpetuity of the 
 divine mission in aU the apostolical succession is recognised by all such 
 Dissf nting communions as lay claim to theii* churches or pastors being 
 possessed of any jurisdiction whatever. Conferences on the Doctrines, 
 &c.pp. 115-22. See also Father Mun'ay, Tractatus de Ecclesia, disput. 
 ii. t. iii.p. 169 ; Franzelin, De Divind Traditione et Scripture, p. 28, &c. ; 
 Rev. R. Manning, The Slwrteat Way to end Disputes about Religion, 
 Boston, 1846. 
 
1 86 The Bible and the Rule of Faith, 
 
 that despisetli Me despisetli Him that sent Me.'23 it 
 can easily be understood how our Saviour declared that 
 ' he who will not hear the Church let him be to thee 
 as the heathen and the publican .'^^ Could there be any- 
 rational explanation of the obligation to obedience and 
 the ignominy attached to disobedience, if there were 
 question of a fallible Church — of a Church of which 
 the faith, moral teaching, and all revealed doctrine could 
 be corrupt? We do not wonder that St. Paul has said of 
 an infallible Church that she is the 'pillar and ground 
 of the truth f^^ that she is * without spot or wrinkle or 
 any such thing, but holy and without blemish.'^o ^e 
 can understand Jesus Christ in this case having pro- 
 nounced categorically, ' he that believeth shall be saved, 
 and he that believeth not shall be condemned.'^^ But, 
 tell me frankly, is it possible for a moment to suppose 
 that a Church spotted with error or even simply fal- 
 lible can receive the glorious name of ' pillar of truth,' 
 and be declared * without spot, without blemish' % Is it 
 credible that the Saviour of men can have ordered us, 
 under pain of eternal damnation, to submit ourselves 
 to an authority which could pervert His holy doctrine, 
 which could lead to the most monstrous errors % Such 
 questions require no answering ; they are determined as 
 soon as proposed. 
 
 The Church of England has declared herself fal- 
 lible ; it is the only truth which she has raised to the 
 dignity of a dogma. But this dogma is the ruin of all 
 others ; it saps the very foundation of the Thirty-nine 
 
 2' St. Luke X. 16. «< St. Matt, xviii. 17. « 1 Tim. iii. 16. 
 2« Ephesians v. 27. " St. Mark xvi. 16. >^ 
 
 V 
 
The Catholic Rule of Faith. 187 
 
 Articles, all the creeds, and even the Scriptures. In 
 . fact, a defined dogma is a truth cunccrning which yve 
 are not permitted to doubt. 
 
 Now the Church of England, proclaimed by herself 
 to be fallible and recognised as such b^. the whole world, 
 cannot propose any doctrine as absolutely certain ; the 
 clouds of doubt inevitably hover over all her decisions. 
 Let her proclaim from the housetops that the Thirty- 
 nine Articles, that the creeds of the first ages, are con- 
 tained in revelation. She may be mistaken, and may 
 ^, maintain that she is mistaken, in affirming such doc- 
 trine ; any way she cannot force it on any one, and 
 these Thirty-nine Articles will never be more than 
 thirty-nine opinions. She may perhaps err in present- 
 ing the faithful with the Scriptures as inspired, and, in 
 point of fact, every one curtails or rejects them accord- 
 ing to his caprice ; in a word, the whole system reduces 
 itself to the Bible, accepted or not as one will, and in- 
 terpreted by oneself. If she wishes to maintain the 
 absolute necessity of Baptism for salvation, she will be 
 told by her Majesty's Pri^y Council that she is in error, 
 and that any one can be saved without Baptism, which 
 - is but a simple ceremony; for the words of Jesus Christ, 
 ^ If any among you be not born again of water and of 
 the Spirit, he cannot enter into the kingdom of God,' 
 mean ^ he can enter into the kingdom of God and be 
 saved.' If she dare affirm with Luther, with the Pusey- 
 ites and Ritualists, that Jesus Christ is really present in 
 the Eucharist with the substance of bread and wine, 
 thousands of voices are raised against her, crying out 
 about the encroachments of Popery, maintaining that 
 
i88 The Bible and the Rule of Faith. 
 
 the doctrine of tlie Real Presence is an intolerable super- 
 stition, seeing that the Saviour, by sayinrr, < This is My 
 Body,' meant to say, ^This is not My Body;' that that 
 of the Sacrifice of the Mass is a dangerous and criminal 
 invention ; that the teacliing of the Higli Church on 
 this point is a remnant of ' pure Popery,' whilst that of 
 the Low Church is Mirty Calvinism.' Others again, 
 the enemies of extreme doctrines, will leave it an open 
 question, and will pretend that the doctrine of the Real 
 Presence must neither be rejected nor admitted, but 
 that it is sufficient to teach that the Lord's Supper 
 should be made use of as a monthly, tri-monthly, or 
 annual devotion, by which one feeds on a little bread 
 and wine in remembrance of the Saviour. This is the 
 Broad Church. This is how, with u fallible authority, 
 which is none at all in religious matters, all belief dis- 
 appears and melts away like snow before the rays of 
 the burning sun. This is how violent hands have been 
 laid on those dogmas which have bean the most univer- 
 sally admitted by all ages ; this is how men are led to 
 deny the eternity of punishment and reward, the im- 
 mortality and spirituality of the soul, the existence of 
 God even ; this is how men become rationalists, then 
 materialists and atheists. 
 
 AETICLE SECOND. 
 
 Distinctive characteristics of the only Church of Christ : unity, sanctity, 
 Catholicity, and apostolicity — Peter dies at Rome ; his successors 
 on the throne of that city claim and exercise the same authority as 
 Peter over the Universal Chui'ch ; testimony of the earliest centuries 
 on this question — The Roman Church the guardian and propagator 
 of the whole Word of God, written and unwiitten — Protestantism, 
 by rejecting the supremacy of Peter and his successors, by denying 
 
The Catholic Rule of Faith, 189 
 
 ■ 
 
 the existence of an infallible authority, and hy making; the Bible 
 its only rule of faith, has changed the constitution of the Church 
 of Christ — Protestantism possesses neither unity (avowals of the 
 Reformers on this subject, Synod of Lau.^anne), aor sanctity (the 
 heads judged by themselves), nor Catholicity, nor apostolicity — The 
 Catholic or Roman Church is no other than the Church of Christ; 
 she is founded on Peter ; she is ip fallible ; she is one ; answer to 
 objections concerning the dogmas of the Immaculate Conception of 
 Mary and Papal Infallibility ; concerning the disputes between the 
 Thomists and Scotists, between the Josuits and Janseniets ; she 
 is Holy, Catholic, and Apostolic — Conclusion — Some remarks on 
 the Real Presence, on Trausubstantiation.on confession, on the wor- 
 ship of the Blessed Vii'gin and the Saints — Answer to an objection. 
 
 Jesus Christ founded but one Church, and it is upon 
 Peter that He has built it up; it is to this only supreme 
 pastor that He has confided the care of His whole 
 flock: *0n this stone will I build Mv Church; and the 
 gates of hell shall not prevail against it. Feed My 
 lambs, /ee^ My sheep; confirm thy brethren.' There are 
 other pastors who take part in the government of the 
 Church, in the direction of souls, but they are subordi- 
 nate to Peter, the same as the faithful are subordinate 
 to the Apostolic College and to Peter himself. This 
 magnificent hierarchy, at the summit of which our Sa- 
 viour has placed the prerogative of infallibility, neces- 
 sarily produces that unity of faith which is a distinctive 
 attribute of the true Church, as I have proved already .2^ 
 Thus constituted, this Church of Christ, which is one 
 07iliff and not triple^ as the Anglicans would have, can 
 really be compared to a kingdom, to a city, to a family, 
 to a sheepfold, to a human body. Each one of these 
 metaphorical appellations, which ai-e applied to the 
 Church in Scripture, gives the idea not of an assem- 
 blage of beings having an equal authority independent 
 
 2« Pages 112-116. 
 
1 90 The Bible and the Rule of Faith. 
 
 of one anotlier, as in Protestantism, but a body of mem- 
 bers suboiuinate to a supreme head, as in Catholicism; 
 every one sees that our Lord has establish L'd one only 
 society, one only government, and in this society there 
 must be perfect unity of belief. 
 
 Unity is not the only divine ray which shines on the 
 forehead of the Church of Christ ; sanctity also attests 
 to the world the vigour and force of its constitution, 
 the presence of a divine soul in that human organism. 
 Indeed, ' Jesus Christ has loved the Church, and deli- 
 vered Himself up for it, that He might sanctify it. . . that 
 He might present it to Himself a glorious Church, with- 
 out spot, without wrinkle, holy and without blemish.'^^ 
 
 If He has established Apostles, pastors, doctors, it is 
 that they may work for the sanctification of His mystic 
 body, which is the Church.^^ He Himself is come into 
 the world to shed abroad abundantly the light of grace ;3* 
 He would that the virtues of the faithful should shine 
 as a light before men, so that they may see their good 
 works, and glorify their Father who is in heaven .^2 J^ 
 is even conformable to reason that there are found in 
 this Church of Christ many members who not only 
 practise the precepts, but also the evangelical counsels — 
 perfect charity devoting itself even to martyrdom, vo- 
 luntary poverty, virginity, and' obedience.^^ These vir- 
 tues, practised to a heroic degree, are not absolutely 
 necessary to the existence of the true Church, still they 
 naturally flow from it. • 
 
 29 Ephesians v. 27. '» Ibid. iv. 11-13. 
 
 " St. John X. 10. 32 St. Matthew v. 16. 
 
 33 1 John iii. 16; St. John xv. 20 ; St. Matt. x. 19 ; six. 12-21 ; St. 
 Luke ix. 23 ; St. John xiii. 16. 
 
 \ 
 
The Catholic Rtilc of Faith, 1 9 1 
 
 The tree may exist without flowers or fruit; flowers 
 and fruit may certainly fall without the robust trunk 
 losing life ; but so long as the tree shall survive, never 
 will it cease giving proofs of its vigour anel its beauty, 
 offerinfT to the sight the charm of its flowers, to the 
 palate the delight of its fruits."^^ So it is vdth the 
 Church ; Jesus Christ founded it to sanctifv xnen ; He 
 has left it the necessary means of attaining that end ; it 
 must therefore produce works of holiness, which reveal 
 themselves in an external manner. 
 
 Catholicity, or the moral diff'usion of the Church 
 throughout the earth, constitutes another mark, another 
 characteristic of the society founded by our Saviour ; it 
 is, as it were, the geographical proof of it, the same as 
 we might say that unity is its organic proof, and sanc- 
 tity its moral proof. 
 
 The prophets represent to us the Church under the 
 figure of a mountain which filled the universe f^ they 
 assign it all nations and the ends of the earth as its 
 heritage.^*^ Our Lord Himself destines His religion for 
 all men, because He wishes for the salvation of all.^^ 
 We should therefore expect to find it again in all ages 
 and throughout the universe. It should be always iden- 
 tical, constantly the same in all places; for Jesus Christ 
 did not come to bring religions^ Christianities, societies 
 to men, but one onlt/ religion, one 07il(/ Christianity, 
 one onli/ society, to last to the end of time. Catho- 
 
 '* BsilmeB, Protestantism comparedwithCatholicisrnfyol.v..c.xxx\in. 
 35 Daniel ii. ^ Psalm Ixxi. ; Mai. i. 
 
 3^ St. Luke xiii. 19 ; Komana xi. 15 ; St. Matt, xxviii. ; Acts i. ; 
 St. Mark xvi. 
 
\g2 The Bible a7id the Rule of Faith. 
 
 licity infers, then, a Church possessing unity in univer- 
 sality. 
 
 The fourth distinctive note of true Cliristianity, and 
 consequently of the true Church, is apostolicity ; it is, 
 as it were, the chronological proof. Indeed every Church 
 which has not the apostolical sap in its veins, every 
 Church which cannot prove its anticpiity by showing 
 the uninterrupted course of its pastoral lineage from 
 .Jesus Christ Himself, is evidently human and false; the 
 true Church of the nineteenth century must be able to 
 exhibit the long and glorious genealogy which connects 
 it with its Divine Founder. The legitimate pastors 
 must have succeeded each other uninterruptedly since 
 the Apostles, forming, as it were, the different links of 
 a living tradition.^^ Already the mark of apostolicity 
 has been well compared to the different telegraphic 
 wires which, starting from the centre of a vast empire, 
 bear the sovereign's wishes to the most distant villages ; 
 here, Jesus Christ is the centre of that kingdom which 
 is the Church, and the legitimate pastors who have 
 succeeded one another since the Apostles on all the 
 shores of the world are like the conducting wires of the 
 divine wishes, bearing the teachings of the Saviour 
 through the course of ages and to all the countries of 
 the universe. The Fathers of the Church frequently 
 bring forward this living and tangible proof of real 
 Christianity against heretics, because by virtue of the 
 assistance of the Holy Ghost promised by Jesus Christ 
 to His Apostles and their successors. Christian revela- 
 tion must necessarily have been kept intact in the teach- 
 1 , 38 Epheeians ii. 19 ; Apocalypse xxi. s. 
 
f 
 
 The Catholic Ride of Fallh. 193 
 
 in<^ body wliich lie Himself coiislltutcd. Tliey never 
 fail, therefore, to unroll before the eves of innovators 
 the series of letritimate bishops, particularly in the Ro- 
 man Chnrch, the Mother and Mistress of all Churches, 
 because in her dwell all the ])rero(Tatives of the blessed 
 Apostle Peter ; with one word they confound all risint; 
 heretics. *You are but of yesterday,' they say to them; 
 *your commencement dates from a c /tain epoch poste- 
 rior to Christ ; such or such an innovator is your head, 
 consequently you are not of divine origin, but of purely 
 Innnan ; therefore you are in error.''^^ 
 
 Here, then, is the Church, such as it appears to us 
 in the .Bible, considered slm])ly as an historical docu- 
 ment. She i)roves her divine mission, she acts con- 
 stantly as mistress and infallible guardian of the truth ; 
 in the views of her Divine Founder she will always be 
 One, Holy, Catholic, and Apostolic, and by so being will 
 prove to the whole world her Divine origin. It is on 
 these bases that she develops without changing, abso- 
 lutely like the human body, which increases in size and 
 yet never forms other than the individual who first ex- 
 isted ; humble in her commencement, like a grain of 
 mustard-seed, she becomes a great tree whose powerful 
 branches shelter the whole universe. 
 
 After the ascension of the Saviour and the great 
 fei.st of Pentecost, Peter, having become the essential 
 basis of the Church of Christ, acted as chief of the 
 Apostolic College and of the whole of the new society. 
 After having been the first to preach the resurrection 
 and divinity of the Saviour, to work miracles, to give a 
 2" Tert. De Pnescript. c. xxxii.; Iren. 1. iii. Adv. lla-rese.'i, &c. 
 
 
 
1 94 The Bible and the Ride of Faith, 
 
 successor to the traitor Judas, to receive gentiles into 
 the Churclj, to preside at the Council of Jerusalem, lie 
 fixes his scat at Home ; and from the ])eriod of the san- 
 guinary death of the Prince of the Apostles in that 
 city, the Bishop of Home possesses and claims as a he- 
 ritage all the privileges divinely conferred on St. Peter ; 
 that is to say, universal supremacy and infallibility. 
 From the time of that glorious martyrdom of the Head 
 of the Church, Kome has never ceased to be called by 
 the fathers, the doctors, and the saints, *The Seat of 
 Peter' — and the Bishop of Rome, the successor of Peter; 
 the authority of the Pope, the authority of Peter ; and 
 the communion with Home, communion with .Peter.'*^ 
 Then the Apostles preaoh, baptise, found Churches, solve 
 difficulties, excommunicate the guilty, choose themselves 
 successors whom they place at the head of particular 
 Churches ; they confer the sacrament of Order on these 
 successors ; they charge them with watching over the 
 deposit of the Faith; they exhort them to fulfil their 
 duties faithfully; they trace them a line of conduct 
 with regard to the different classes of the faithful; they 
 lean upon Peter as on an immovable foundation, and it 
 is with Peter and by Peter that they have this stable 
 arid uniform faith which they propagate throughout all 
 the world. Such is the part which has always been 
 played by the Catholic Episcopate with regard to the 
 Popes and-in their relations with the faithful. 
 
 Follow the Church in her course through centuries, 
 
 *• Orig. in Exod. Horn. v. ; Epiph. in Anchora; Tert. de Prcescript. 
 c. xxii. ; Cyp. Epist. Iv. and lix. ; Hieron. Epist. xiv. ad Damasum et 
 Dialog, adv. Lucif. ; Athan. Epist. ad Felicem Papam. ; Leo M, Serm. 
 i. and ii. ; Enseb. H. E. 1. ii. and iii. ; ChrysoBt. Horn. Iv. in Matth. , &c. 
 
The Catholic Rule of Fail Ji. 195 
 
 you will always find hei' united in the same faith, always 
 submissive to her supreme and infallible head, whether 
 he is decidinix controversies of himself, or whether he is 
 submitting them to the examination of a General Coun- 
 cil presided over and confirmed by himself; or, a^j^ain, 
 whether fixin«:j certain points concerning discipline, 
 always you will see her watchin*^ with scrupulous care 
 over the j)reservation of orthodox doctrine; always she 
 is commanding with sovereign authority; always she is 
 advancing with a brilliant train of the Thaumatur^i — 
 martyrs, confessors, virgins, saints of all conditions — 
 which she has given birth to ; always she is known and 
 venerated by the whole earth as the true Church of 
 Christ, as the legitimate heir of the divine promises. 
 
 These are not gratuitous assertions, which every one 
 is free to deny ; they are founded on the testimony of 
 all the writers of different ages. Protestantism dots 
 not choose to see in the unanimous consent of all the 
 Fathers of the Church a criterion of the revealed truth; 
 but at least it ought to consider these illustrious per- 
 sonages as historians or witnesses to the belief of the 
 Church. Let us now look at what is said of the con- 
 stitution of this society; we shall thus ascertain whethel* 
 they have given the Catholic or Protestant sense to our 
 Saviour's words. I will only select a few passages 
 among thousands which it w^ould be easy for me to repro- 
 duce here. 
 
 St. IreuBBus in the second century teaches us the 
 necessity there is for the faithful and for particular 
 Churches to seek conformity with the Koman Church. 
 * It is with this Church [Romani, on account of its 
 
19^ The Bible and the Rule of Faith, 
 
 superior dignity, tliat all the Churches should necessarily 
 be in accordance, that is to say all the fiiithful, wherever 
 they may be found. It is in her that the tradition of 
 the Apostles has been preserved by the faithful from all 
 parts of tlie world.' Then, after having cited the names 
 of the first twelve bishops who occupied the See of 
 Rome, starting from St. Peter, he adds the follownig 
 remarkable words : ' It is in this order and by this suc- 
 cession that the tradition of the Apostles in the Church 
 and the preaching of truth has come down to us. By 
 which we prove fully that the faith preserved down to 
 our days, and transmitted in all truth, is the one and 
 vivifying faith confided to the Church by the Apostles.'"*^ 
 This text has no need of comment ; it clearly contains 
 the belief in the primacy of the Roman Church, and 
 in its infallibility, since she preserves the doctrine of 
 the Apostles, since she preaches the truth, and that all 
 the Churches should necessarily be in accordance with 
 her ; it is thus that everywhere is preserved the one 
 and vivifying faith confided to the Church by the 
 Apostles. 
 
 Let us again hear this great Bishop of Lyons. * The 
 Church,' he says, * spread over the whole world, care- 
 fully keeps the faith which she has received from the 
 Apostles and their disciples, as if she dwelt in but one 
 house. . . She imparts it, teaches it, proclaims it with such 
 conformity, that she seems to have but one mouth. No 
 matter that the people speak different tongues ; the tradi- 
 tion which is current among them preserves everywhere 
 one and the same force. Neither the Churches founded 
 
 ^1 Adv. Har. 1. iii. c. iii. ^, 
 
if 
 
 The Catholic Rule of Faith. 1 97 
 
 ill Germany, nor those establislied amonf^ the Iberians, 
 the Celts, in the East, in E^y})t, in Libya, or in the 
 centre of the eartli, have anv different belief or tradi- 
 tion ; but even as God created but one sun to illumine 
 the universe, there is also but one only preaching of the 
 faith, whose light shines everywhere, and enlightens all 
 those who wish to know it.' Elsewhere, after havintr 
 spoken of the dissensions of the heretics, he adds : ' It 
 is quite different with those who follow the way traced 
 by the Church ; they faithfully observe the tradition 
 of the Apostles In all parts of the world. Their faith is 
 the same everywhere. They keep the same command- 
 ments, retain the same forms in the constitution of the 
 Church. .... The teaching of the Church is uniform 
 and constant over all the surface of the globe ; every- 
 where she shows to men the same way of salvation. It 
 is to her that has been confided the light of divine faith, 
 that wisdom from on high by which men are saved, which 
 speaks without, which makes itself heard in public places, 
 
 for the Church preaches the truth everywhere 
 
 There is no need to seek the truth elsewhere than in the 
 Church, where it is easy to learn it. The Apostles have 
 placed in her bosom the rich deposit of the truth ; they 
 have communicated the exact knowledge of it to the 
 succession of bishops, to whom they have confided the 
 charge of governing the Church spread everywhere. 
 There, by means of faithful transmission, the deposit of 
 Scripture has been preserved until our time, without 
 additions or retrenchments ; there it may be read with- 
 out any intermixture of error ; there care is taken to 
 explain doctrine according to the Scripture by means of 
 
igS The Bible and the Rule of Faith. 
 
 a legitimate interpretation, ^vllicll averts all danger and 
 avoids all blasphemy.''*'^ ' 
 
 Here, then, is the doctrine of the second century. 
 There is but one true Church, which adheres to the 
 Apostolical tradition ; her faith is one ; everywhere may 
 be heard the same doctrine, as if there were but one 
 mouthpiece ; this Church is spread everywhere ; it is 
 she who possesses the truth ; it is she who holds the 
 deposit of Scripture and keeps it intact. There is no 
 question of the coliioriacje, of Bibles, nor of reading the 
 Holy Books in the vulgar tongue, nor of private interpre- 
 tation of the written Word of God ; the only question is 
 of preaching, of oral teaching, of unity of faith. At that 
 time it was only the Gnostic sects, swarming with com- 
 pounds of absurdities, which took upon themselves to 
 deftice the Scriptures and make rainbows out of them. 
 
 Origen, in the third century, commenting on the 
 words of Jesus Christ to St. Peter : Thou art Peter ^ and 
 on this rock I ivill build Mij Churchy &c., gives them the 
 following sense : * If then the gates of hell prevail against 
 any one, it will neither be against Peter, upon whom Christ 
 built His Church, nor yet against the Church, which 
 Christ built upon Peter. They have only power against 
 whoever finds himself without Peter, without the Church, 
 with regard to whom they are powerless. '''^ It is im- 
 possible to express more piacisely the infallibility of 
 Peter, and of the Church which reposes in surety on 
 Peter ; but can Protestantism, that will have neither 
 Peter nor his successors, nor the Church founded on 
 
 « Adv. Har. 1. i. c. x. ; 1. v. 20 ; 1. iii. c. iv. ; 1. iv. c. xxxiii, 
 " In Matthccum, t. xxii. n. 11 ; 0pp. t. iii. Migne, p. 1003. 
 
The Catholic Rule of Faith, 199 
 
 Peter, but who take refuge in the Bible alone, or in a 
 fallible Cliurch, — can Protestantism believe itself secure 
 against the powers of hell % Does it understand the 
 words of the Saviour in the sense given to them in the 
 third century ? St. Cyprian, writing about the same 
 period against the Novatians, is no less exjdicit as to the 
 prerogative which Jesus Clirist conferred on Peter of 
 being the foundation of unity ; his words merit serious 
 consideration : * He who does not keep the unity of the 
 Church, does he think that he keeps the faith? lie 
 who goes against the Church, who abandons the chair 
 of Peter on which the Church is founded, can he flatter 
 himself that he is still in the Church V 
 
 Speaking elsewhere of the unity of the Church, he 
 attributes it to the source whence it emanates, the chair 
 of Peter : ^ The rays of the sun are numerous,' he says, 
 * but the lio;ht is one. The branches o^' the tree are 
 numerous, but the trunk is one, and springs from an im- 
 movable root. Many streams flow from one only source. 
 .... Try to detach a ray of the sun from its centre ; the 
 unity will not allow of this division of its light. Take away 
 a branch of a tree by breaking it off ; broken, it loses 
 all vegetation. Isolate the stream from its source ; in its 
 isolation it will dry up. Thus the Church, enlightened 
 by the light of the Saviour, darts its rays all over the 
 universe; there is, however, but one light spreading 
 evervwhere, and the unity of the body is not broken. 
 The Cliurch extends its vigorous branches over all the 
 earth ; she diffuses her abundant streams afar ; but there 
 is one only source, one only origin, one only mother, 
 whose abundant fruitfulness is ever increasing. We are 
 
I ) 
 
 200 The Bible and the Rule of Faith. 
 
 " Ill .. .■ ■■■■ .iii- .1- . .. ■■ - ■ I ■ — ..-.-■- I- — . .. , M 11 iM a 
 
 born of her, nourished by her milk, animated by lier 
 s])irit.''*' As we see, tlie Chnrcli of the tliird century 
 professed ])erfe('t unity, sucli as still exists in Catholic- 
 ism; but she could never have acconunodated herself 
 to those thousnnd and one dissentient and dissimilar 
 communions, which must inevitably exist wherever there 
 is no infalHble nuthority to produce unity. 
 
 In a letter to Pope Cornelius, he complnins of the 
 heretics who went to Rome with the design of deceiving 
 the Holy See. ' They dare,' says he, ^ sail towards the 
 chair of St. Peter and accost the principal Church, which 
 is the source of sacerdotal unity.'*'"' Are not these titles 
 which we still give to the See of Rome? Elsewhere he 
 calls the Church of Rome ' the mother and root of the 
 'Jatliolic Church,' the same as he gives the Pope the 
 name of ' chief and root of the Church which is one.' 
 * There is,' says he, *but one Go(^ and one Christ, one 
 Church and one cliair, founded on Peter by the Word 
 of the Lord.'^« 
 
 In his book against Jovinian, St. Jerome writes : 
 'Although the Church is equally founded upon the 
 twelve Apostles, Jesus Christ has, however, chosen one 
 of them to be chief, in order to prevent the dangers of 
 schism.' In the midst of the dissensions which laid waste 
 the Church of Antioch he writes to Pope Damasus : * I 
 ally myself by communion with your Holiness, that is 
 to sav, the chair of Peter ; I know that the Church is 
 built on this stone : whoever will have eaten the lamb 
 outside of this Church is a profaner; whoever dwells not 
 
 <* Be Unitate Ecclesue, c. iv. aud v. *^ Ep. iii. 1. i. edit. Casil. 
 
 " Epist. ad Coru. ad Jubaia, &;c. v, 
 
 . ■ \\ 
 
The Catholic Rule of Faith, 201 
 
 ill tlie ark of Noe shall perish in the waters of the 
 (lelii^c' It api)ears that in the fourth century people 
 were not yet of the same ()[)inion as Luther, Calvin, and 
 the numberless heads of sects which have sprung up 
 since the sixteentli century; they admitted the necessity 
 of unity of faith and conununion, and they placed the 
 source of this unity in the Po])es, the successors of Peter, 
 whom the Saviour had constituted su[)reme pastor of His 
 flock. 
 
 St. Augustine professed the same doctrine when, in 
 the First Book ad Bonifacinin (c. i.), he addresses these 
 words to the Pope : ^ We all who are called to fill with 
 you the functions of the e})iscopate, we also share with 
 you ])astoral vigilance, although your preeminence places 
 you much higher.' Every one knows the celebrated 
 words which fell from the lips of the great doctor with 
 regard to the Pela<ijian error : ^ The acts of the two 
 Councils [Carthage and Mileve] relative to this affair 
 have already been sent to the Apostolic seat ; the deci- 
 sions have arrived from Kome ; the cause is ended ; God 
 irrant that the error mav be also !' 
 
 St. Leo the Great, addressing Rome lierself, ' You 
 are become,' he says to her, ' by being the sacred seat of 
 the blessed Peter, the liead of the Christian world ; your 
 power extends further by the religion of Heaven than it 
 was extended by human force.'^^ Did not St. Ambrose 
 say excellently well, ' It is Peter to whom the Lord said : 
 ^riiou art Peter, and on this rock will I build My Church ? 
 Where Peter is, there the Church is. Where the 
 Church is, there death is not, but life eternal.''** It is 
 " Serm. de Nativ. Apost. ed. Quesnel, p. 161. ♦* Enarratio in Ps. xl. 
 
< I 
 
 202 T/ie Bible and the Ride of Fait Ju 
 
 easy to see tlmt tlie great Bishop of Milan did not share 
 the ideas of Protestants, but that he was a sincere 
 Catliohc. . , 
 
 Wouhl you hear on the same snhject tlie great voice 
 of tlie Councils, and consequently the heads of all the 
 individual Churches in the universe ? They declare at 
 Nice, *That the Roman Church has always had the 
 preeminence ;' at Sardica, that * if a deposed bishop ap- 
 peals to Rome, no one can be appointed in his place until 
 the Bishop of Rome has pronounced ;' at Ephesus, that 
 * Peter lives and will always live in his successors, and 
 that he judges by them ;' at Chalcedon, that * Peter has 
 always preserved the truth without any admixture of 
 error ;' at Constantinople, that ^ Peter has spoken by the 
 mouth of Agathon,' &c. It is useless further to insist 
 on the value of these testimonies, which show us with all 
 the clearness of which evidence is capable the universal 
 belief of the Church of the first ages in the primacy and 
 infallibility of the Bishops of Rome, successors of St. 
 Peter. 
 
 In those days no one ever thought of converting 
 nations by putting a Bible in their hands, and leaving 
 to them the onerous task of extracting a creed from it, 
 at the risk of breaking that unity of faith and com- 
 munion desired b}' the Saviour. Far from it ; every one 
 recognised a supreme head in the Bishop of Rome, the 
 confirmer of his brethren in the faith ; every one sub- 
 mitted to his decisions as well as those of the General 
 Councils presided over and confirmed by him ; every one 
 admitted the absolute necessity of preserving the most 
 perfect unity. The Bible, as well as the unwritten Word 
 
The CatJiolic Rule of Faith, lO'j 
 
 of God, was confided to tlic keeping of the Clinrcli ; it 
 was from her tliat the faithful received the different 
 books, both text and interpretation. Hear St. Augustine 
 saying to tlie Manichitans : * As for me, I would not 
 believe the Gospel, did not the authority of the Church 
 determine me to do so. Those whom I obeyed when 
 they said to me : Believe the Gospel, why should I not 
 obey when they say to me : Do not believe in the Mani- 
 chaeans f Addressing the heretic Faustus, he challenged 
 him in these terms : ' Either you wish I should believe 
 in the Catholic Church, or you do not wish it ; make 
 your decision. If you think it well that I should listen 
 to the Catholic Church, retire ; for this Catholic Church 
 has condemned you, and she orders me to look on you as 
 innovators. If you forbid •^^e to listen to her, again I 
 say retire, and bring forward o more texts of the Gos- 
 pel against me, since the tribunal of the Catholic Church 
 being overthrown, for me there is no longer any Gospel.* 
 * You would,' continues this great doctor, ^ that I should 
 obey this Church when she tells me to receive the Gospel 
 as the Word of God ; but you would not that I should 
 obey her when she tells me to explain this same Gospel 
 otherwise than you explain it ! Is not that unreasonable, 
 wishing that I should believe what pleases you, that I 
 should not believe what does not please you, and wishing 
 to treat me as a simpleton, who would sacrifice all his lights 
 and his most sacred interests to purely arbitrary deci- 
 sions ?''*^ Here certainly are words very little in harmony 
 with Protestantism, but which at the same time are so 
 true, so striking, that they forced from Luther the 
 
 *' De Doct. Christ. 1. ii. c. xxxvi. 
 
204 The Bible and the Rule of Faith. 
 
 following avowal : ' We are forced to concede to the 
 Pai)ists that the Word of God is with them, that we have 
 received it from them, and that without them we shouhl 
 have had no knowledire of it.'^" 
 
 By looking into the Bible as we might look into a 
 simply historical book, we have, then, proved that Jesus 
 Christ has instituted one only Church, com})osed of pas- 
 tors and faithful, of a teaching hierarchy, of a body 
 taught; the one endowed wdth supreme authority and 
 the prerogative of infallibility by virtue of the assistance 
 of the Holy Spirit ; the other obliged to receive the 
 teachings given to them, and to submit to such heartily, 
 as if submitting themselves to God Himself. This 
 Church, which the Redeemer has acquired at the price 
 of His blood, and to which He confided the care of His 
 doctrine, ought to show exteriorly her titles of nobility, 
 her heavenly origin ; she ought to reveal herself at all 
 times and in all places as the true Church of Christ ; 
 she ought to bear on her forehead a particular mark by 
 which to be recognised, and signs so manifest, so charac- 
 teristic, that she might be distinguished from all false 
 Churches, since God wills the salvation of all men, and 
 the means of salvation are only to be found in the 
 Church of Jesus Christ. These distinctive marks are 
 perfect unity, sanctity, catholicity, and apostolicity. This 
 is how all Christian ages have interpreted the words of 
 the Saviour concerning the constitution of the Church 
 and her particular characteristics. 
 
 Let us now examine to what actually existing Chris- 
 tian society this divine plan can be applied ; let us see 
 50 Luther's Commentary on St. John's Gospel, c. xvi. v 
 
The CatJwlic Rule of Faith. 205 
 
 whicli is tlie one that evidently realises all the condi- 
 tions desired by the Saviour; in other terms, where real 
 Christianity is to be found, tluit revealed reli";iou which 
 our Lortl broufrht to man. Is it in any one of the 
 Protestant communions? Is it in the Catholic Church? 
 Whoever will take the trouble of looking ever so little 
 into the actual state of Protestantism, will easily be con- 
 vinced that the society founded by Jesus Christ is not 
 to be found there. In fact, the Christian Church has 
 received Peter and his successors for its basis, and to 
 them the Saviour has conferred supreme authority over 
 all His flock. Now Protestantism, under whatever form 
 it presents itself to our view, only sees in Peter an ordi- 
 nary Apostle, having perhaps more talent than the others 
 and an honorary title ; nothing more. As for his suc- 
 cessors, it recognises no greater authority in them than 
 in any other bishop whatever. Now I will ask of the 
 different Protestant sects, how can you flatter yourselves 
 that you are in the true Church, when you proclaim by 
 sound of trumpet that the Church to which you belong 
 adheres neither to Peter nor to his successors? You 
 are, then, beyond the boundaries of the basis which the 
 Saviour laid down for Tlis Church, and, consequently, 
 you are not in the true Church of Christ, or, as St. Je- 
 rome expresses it, you are outside the ark of Noe ; you 
 will perish in the waters of the deluge. Peter has been 
 constituted universal pastor of the flock of Jesus Christ; 
 but by refusing this title to Peter and his successors 
 you no longer belong to the flock of Jesus Christ; in 
 other terms, you cease to be members of His Church. 
 I know that our adversaries are accustomed to limit 
 
\. I 
 
 206 T/ie Bible and the Rule of Faith, 
 
 our Lord's words to Peter; they will not hear heirs or 
 successors spoken of. 
 
 To tliis objection I will reply, with Al)b6 Magnin : 
 * Was not the Church to live except during the lifetime 
 of Peter? Was the foundation, laid by the hand of its 
 Divine Author, to end with that Ai)ostle, after barely a 
 quarter of a century's existence? Should time, which 
 affects human institutions, triumph over its divine con- 
 stitution, and that so soon? And if tha nature and the 
 goveriniient of the Church are to be to-day what they 
 were in the time of Peter, how could that Apostle be 
 the foundation-stone of the Church, if it was not in the 
 j)erson of his successors ? The foundations are not laid 
 for a day, when the duration of the edifice ought to be 
 (as is the case with the Church) for centuries ; they 
 should sup})ort it to its very last day, for if ever the 
 foundation fails the edifice falls in; and it is this which 
 proves that Peter must have successors, who, together 
 with him, would make but one moral being.' A little 
 farther on he adds : ^ What Church is it against which 
 the gates of hell are not to prevail ? It is the Church 
 built upon Peter, the Church of which Peter has the 
 keys, in which he has the power to bind and to loose. 
 Now how can it be otherwise than that the individual 
 Church of Rome should belong to that Church? — Rome, 
 the special Church of St. Peter, the Church founded 
 not only on him, but by him, governed by his successors. 
 Without considering anything even in Rome but the 
 individual Church, it is historically, and will be eternally, 
 true that it is specially built on the stone upon which 
 that Church shall be raised against which the gates of 
 
The CalJwlic Ride of Faith. 207 
 
 hell shall not prevail ; and no interpretation of the text 
 before us can destroy an historical fact, proclaimed by 
 the whole Christian universe.'''' 
 
 I sum up, then, by sayini^: Jesus Christ founds a 
 Church, which is to last to the end of time, and He 
 establishes it on Peter, who will always be its basis, 
 either in himself or in his successors. Now the suc- 
 cessors of Peter are, and can only be, the Bishops of 
 Kome, as is attested by the whole history of the Church. 
 Then Protestantism, which does not admit the authority 
 of the Bishops of Rome or Sovereign Pontiffs, does not 
 rest on the foundations which the Saviour gave to His 
 Church, and, consequently, is outside the true Church 
 of Christ. 
 
 I have already said that Jesus Christ had instituted 
 in His Church an infallible authority, living and per- 
 sonal, to which every Christian ought to submit as to 
 Jesus Christ Himself. Now Pi'otestantism — that which 
 admits a living authority — does not possess this infalli- 
 bility ; not only does not possess it, but takes care 
 to proclaim itself fallible, subject to error, and conse- 
 quently capable of leading into error those who would 
 have the simplicity to adopt its decisions blindly. Pro- 
 testantism, then, cannot be the true Church of Jesus 
 Christ. 
 
 In place of the infallible authority instituted by 
 the Saviour there have been substituted sovereigns, male 
 and female, as if Jesus had placed the Caesars at the 
 head of His Church ; as if the history of the Christian 
 ages did not give the lie most solemnly to this sacri- 
 
 »i Xa Papatite aux Prises avec le Protestantisme, p. 265, &c. 
 
2o8 The Bible and the Rule of Faith. 
 
 legions innovation ; as if these poj)es and popesses of 
 modern niannfactnre liad received a mission to govern 
 the Chnrch and serve as its basis. Certaiidy it is not of 
 a similar anthority that onr Lord said, and eonhl have 
 meant to say : 'He wlio hears yon liears Me, and 
 he who des])ises yon despises ^le. If any one will not 
 hear the Chnrch, let liim be nnto yon as a heathen and 
 a publican.' Kather wonhl contradictory propositions 
 to these be true, particularly when we see this Keforma- 
 tion proclaim that Baptism is not absolutely necessary 
 to salvation, that faitliu;^;^^ justifies, without works, &c. 
 There are**<(^QfAw]io Uhast of havino; their infallible 
 authoritvvilKWb WorJv£ Gpd contained in the Bible. 
 But, ly^pTiave a>KoJ?[y^hcf\vn, Jesus Christ has not 
 giveu^ttTa boi^SJjw thaOc^ch individual may go to it 
 an(l/extr£v^t hiS nbeliefynj^ lie has given us a teaching 
 bo(Ry, ^i-^iiimg poii^wjrfl authority, to which He has in- 
 trusWl th^*^^:)M[|p<fg His lieaAcnly doctrine intact. I 
 do notctin^ ttlrT l-c \\. ' ien Word of God is necessarily 
 true; but wli, .: 1 dem ,s, that He has left to each one 
 the task of interpreting it in his own manner, and 
 :naking it say the most contradictory things. It must 
 be acknowledged, too, that this infallible authority, which 
 rests on a dead letter, does not inconvenience the reli- 
 gious liberty of individuals, since it suffers, without say- 
 ing a w^ord, the most absurd as well as the most impious 
 doctrines ; and I can understand that some persons find 
 it suits themselves admirably. Any one can inter- 
 pret at his will this divine text, without fear of being 
 the least in the world inconvenienced. Human pride 
 there finds its own advantage, but do not the interests 
 
The Catholic Rule of Faith, 209 
 
 of reveiiled truths siiflfer? Are tlioy not even com- 
 pletely sacrificed to the caprices, passion, or ignorance 
 of each one ? 
 
 Not only does Protestantism lay no claim to the 
 iiifallihle authority which the Saviour had communi- 
 cated to the teaching body — an authority so clearly ex- 
 pressed in the Bible — but it possesses none of the marks 
 which (mght to characterise the true Church of Christ, 
 and manifest it to the eyes of the nations as such. Is 
 it possible to find unity in Protestantism, that charac- 
 teristic which is so essential to the true Church of the 
 Saviour? By no means. It is not to be found there, 
 and never will be. Tha . unity, does? it®t exist in the 
 various Dissenting communions, /is )^ fact whicli is as 
 clear as tlie sun at noon. This facft .has ah'OsKly been 
 abundantly demonstrated when I j)roV6d that the fun- 
 damental principle of Protestantism is irreconbi-lable ^yith 
 unity ; also we may draw attention to. the jeremiads 
 uttered by the heads of the false Reformation and their 
 partisans up to the present day, concerning the inter- 
 minable dissensions which are constantly arising. They 
 admit that Protestantism is going to ruin, is being di- 
 vided into numberless sects, into fractions of fractions, 
 ad infinitum^ is giving birth to a number of incongruous 
 and contradictory confessions of faith, and is producing 
 Churches instead of the one Church which should exist. 
 Melancthon, writing to Calvin, said : ^ The whole stream 
 of the Elbe would not furnish water enough to weep the 
 misfortunes of the divided Keformation. The most im- 
 portant things are doubted ; the evil is incurable.'^^ La 
 
 " Epist. c. 1. iv. 
 
 P 
 
2 lo The Bible and the Rule of Faith. 
 
 Gazette Ecclhiastiqiie wrote on tliis subject : ^ It is easy 
 to prove, as it has indeed been proved more than once, 
 that among all our pastors there are not two who be- 
 lieve alike.' * They are all laughed at as so many false 
 prophets' (Lildke). * The people, seeing their incon- 
 sistencies, treat their guides as simj)letons and impos- 
 tors' {Fischer). * It may be affirmed without hesitation 
 that there is not a theologian amonjTst us who has not 
 renounced some one important article of our belief, which 
 was so judged by the first Reformers' (Planck). * Satan 
 himself has more faith than our commentators, and Ma- 
 homet was far better than they are' (Ewald). These 
 are avowals made by Protestant writers as to the pre- 
 sent state of the Reformation ; it would be easy to bring 
 forward a thousand other <,uotations analogous to those 
 I have given. 
 
 Still Protestantism has often tried to save itself from 
 the anarchy into which it must result. All has been 
 useless. It has had to resign itself to conteniplating 
 with its own eyes the alarming spectacle of complete 
 disorganisation and approaching death, like those un- 
 happy creatures who, eaten alive by a cancer or con- ' 
 sumed by a mortal gangrene, feel life abandoning them, 
 and the tomb opening to them as their dwelling-place. 
 Confessions of faith have been published, people have 
 been sworn to defend them always, and in all their re- 
 spective parts ; but soon some error being discovered in 
 them, each individual thinks himself obliged to bid adieu 
 to the standard of deceit: hence arise doctrinal disputes, 
 as well as divisions and subdivisions without end. In 
 what have the Protestant synods, the Evangelical Alii- 
 
The Catholic Rule of Faith, 2 1 1 
 
 ance, resulted ? In making every serious man laugh, 
 and in pointing out to Protestants themselves their radi- 
 cal powerlessness to extract from their Bible one single 
 truth of the faith which must be admitted by all. 
 
 I will content myself with giving one example. 
 
 In the month of March 1838, a Protestant synod 
 was assembled at Lausanne. Convoked by a Council of 
 State — of which the members might be Catholics, Jews, 
 atheists — thirty-two pastors assembled daily iii the hall 
 of the Grand Council, who were to give decisions from 
 which there was no appeal. The question was first 
 asked, what was the Church — whether it was a school 
 or a society, or at once school and society, or by turns 
 society and school ; which means that from the very 
 beginning doubt was thrown on the existence even of a 
 teaching ministry in the Churcli. Nothing was decided; 
 nevertheless, they discussed the following grave ques- 
 tion : Is Baptism necessary for belonging to the Church ? 
 Upon which a member made the observation that to 
 preserve greater harmony with those who do not baptise 
 their children — a practice which, in a few years, may 
 possibly become general with us — it was only prudent not 
 to exact this condition ! Baptism provisionally provided 
 for, they next occupied themselves about a confession of 
 faith. And first, must there be one? The majority 
 said * Yes.' Should it be declared variable or invariable? 
 * Essentially variable,' answered twenty-one voices out 
 of thirty-two. And must the ancient Helvetic confes- 
 sion be changed ? Fifteen voices said ^ Yes,' fifteen said 
 ^ No.' It was at length determined that the Helvetic 
 confession should be retained, not as rule of faith, but 
 
I • 
 
 2 1 2 The Bible and the Rule of Faith, 
 
 as a rule of teaching — a distinction that appeared subtle 
 to several. These men, calling themselves ministers of 
 the Church and pastors of souls, asked of one another, 
 in the nineteenth century of the Christian era: To 
 whom does it belong to govern the Church ? Is it to us 
 or to laymen % Some capital things M^ere said on this 
 subject ; amongst others the following most just obser- 
 vation was made, that for three centuries it had been 
 the State — the State alone — which had governed Pro- 
 testant Churches. Struck with this truth, ^ I ask, then,' 
 said a candid minister, ' that we propose to the Council 
 of State that the Church may at last become something.' 
 On this question : Are laymen competent to judge of 
 doctrine % sixteen said ^ Yes,' sixteen said ' No ;' and 
 ultimately the controversy was submitted to the deci- 
 sion of the Great Council ! With regard to this, some 
 said they had a mission, that they believed in their ordi- 
 nation; others that they had no authority but that 
 which resulted from the force of their own reasoning, 
 that their ordination conferred on them no distinctiv^e 
 character. In short, they were ignorant what the Church 
 was, what they were themselves, what they had to teach 
 on the most essential points, such as Baptism ; they 
 were only assured of one thing, which was, that with 
 them the State ruled over the Church and governed it, 
 if really there was a Church.^^ 
 
 By means of the Evangelical Alliance it was thought 
 to imitate the Gj^cumenical Council of the Vatican, and 
 show to the world that Protestantism also possessed 
 unity. Such was the aim clearly expressed by the Rev, 
 
 C ■*' Nampon, Etude de la Doctrine Catholique, Paris, 1852. > 
 
 . ■ \ 
 
The Catholic Rule of Faith. 213 
 
 Dr. Adams at New York, and by the Revs. Dr. Cook 
 and James Davies at Quebec. Vain effort I They suc- 
 ceeded in getting laugliect at, and that was all. 
 
 If, indeed, we examine each discourse pronounced on 
 this occasion, it is easy to see that the orators are in the 
 clouds, and fear going beyond generalities ; their do- 
 main is the undefined and undefinable ; they do not 
 know where to set their foot; they fear seeing the ground 
 open to swallow them up. 
 
 A good many people set out from Europe to go to 
 New York, in order to manifest Protestant unity. But 
 what unity? Is it unity of the faith? Certainly not. 
 Amongst themselves they would have found ardent ad- 
 versaries of baptismal regeneration, of the divinity of 
 Jesus Christ, of the Holy Trinity, of the Incarnation of 
 the Word, of sanctification by the sacraments ; they 
 could not even have come to an understanding as to the 
 books of which the Bible is composed, still less as to 
 the sense to be given to the clearest texts of Scripture. 
 Indeed, Dr. Stoughton of London took care at the very 
 beginning to declare, ' that they had not come together 
 to decide any ecclesiastical question, nor to propose a 
 dogma, but only to express their views on religious 
 matters.' This declaration was superfluous, for no one 
 is ignorant that Protestantism is incapable of imjiosing 
 a dogma on the human conscience, since it has neither 
 authority nor infallibility: any attempt of this sort would 
 only result in making every one laugh. The rev. doctor 
 did not tell us what were the religious matters in ques- 
 tion. Once more it suited him to remain in generalities. 
 This is the true style of modern Protestantism. Was 
 
;( 
 
 2 1 4 The Bible and the Rule of Faith* 
 
 it the unity of ecclesiastical government or of di ipline 
 that they came to exhibit in Quebec? But who is not 
 aware that on these subjects, as on all the rest, there is 
 a prodigious divergence of opinions, and that, from the 
 Episcopalian to the Quaker and Socinian, every possible 
 and impossible shade of difference may be met with ? 
 Did they wish to show union of hearts? Yes, if we 
 believe the reverend speakers; but this union hardly 
 exists, as every one knows, except in their profound 
 aversion to Romanism — that is to sav, to the Catholic 
 religion. Apart from this unity in protestation and 
 hatred there is no tie, no common principle, to serve as 
 a basis of so-called evangelical alliance. Had it been 
 their object to make a caricature of unity, they could 
 not possibly have succeeded better than in these omni- 
 coloured assemblies.^^ 
 
 Some very nice things could be related also with 
 regard to the Protestant Synod held at Paris in 1848, 
 and more particularly about the famous Pan-Anglican 
 Synod assembled in London some years ago, and which 
 was turned into ridicule so cleverly by a certain writer.''^ 
 But this would lead me too far ; and, besides, I think I 
 have more than sufficiently proved that unity never has 
 existed, and never will exist, in Protestantism. 
 
 Certain Protestants have from time to time pre- 
 tended that the Church of Rome alone is responsible for 
 the separation, since she was the cause of it by excom- , 
 municating the Reformed Churches. But it is easy to ' 
 
 " Morning Chronicle of the 6th, 29th, and 30th Octoher 1873. 
 " Comedy of Convocation in the English Church, by Archdeacon n 
 Chasuble, D.D. New York, 1868. \ 
 
The Catholic Ride oj Faith. 215 
 
 understand that the sentence of excommunication pro- 
 nounced by Rome did not precede the separation or the 
 schism, and, consequently, was not the cause of it ; but 
 that it was pronounced after the schism, and was but a 
 just punishment inflicted on rebel subjects. In the 
 second place, it must not be forgotten that it was the 
 Reformers who separated themselves from the Church 
 by their innovations, and not the Church which sepa- 
 rated from the Reformers. In fact, the Catholics took 
 not a single step. They maintained the doctrine, such 
 as it was at that period and had been during previous 
 ages; their faith is absolutely tliat of the Middle Ages, 
 and that of the first Fathers of the Church. ^ You cannot, 
 then, say,' I will add, with one of the Protestant writers 
 (answer to Dr. Sharp, Bishop of Yorl-'i — *you cannot 
 maintain that the Catholics made a bchism with you, 
 unless you mean to say that when a vessel sails away 
 from the shore where it was at anchor, it is the shore 
 which goes away from the vessel, and not the vessel 
 which goes away from the shore.' 
 
 It has been well said that the false Reformation 
 * protests, but does not unite;' that in its bosom are only 
 to be found 'individualities which seek one another to 
 agglomerate together, like the atoms of Epicurus, with- 
 out being able to succeed in doing so; aggregations of 
 scepticism, amalgamations of incredulity of every spe- 
 cies — in fact, a regular pulverisation of evangelical 
 doctrine.'^^ 
 
 Protestantism can hardly be said to possess the mark 
 of sanctity any more than that of unity. I will not here 
 " CauBsette, La bon Seiis de la Foi, t. i. p. 392. 
 
I f 
 
 2 1 6 The Bible and the Rtile of Faith. 
 
 descend to personal questions : polemics that give rise 
 to irritated feelings rarely produce any good, and I am 
 but too glad to recognise among Protestants of good 
 faith many noble, great, sincere souls, to whom God 
 will grant the happiness of the heavenly kingdom, as 
 is acknowledged by the greatest theologians, such as 
 De Lugo.^^ But here I wish to compare particularly 
 societies as they stand revealed before the eyes of im- 
 partial men — in their ongin, in the means of sanctifi- 
 cation which they employ, and specially in the results 
 they obtain. 
 
 As to the heads of the Reformation in the sixteenth 
 century, I do not wish to jndge them myself, for fear 
 of being accused of partiality. I prefer only quoting 
 some short passages of their writings, and repeating the 
 polite speeches they make about one another; the reader 
 can then pronounce for himself as to the sanctity of the 
 origin of Protestantism. The sincerity of Luther is well 
 described in this confidential letter to his friend Melanc- 
 thon, August 30th, 1530: * When once w^e have nothing 
 more to fear, when we shall be left in peace, then will 
 be the time to rectify our deceits, lies, and errors.' 
 'Petei, he says elsewhere, *the greatest of the Apostles, 
 lived and taught contrarily to the Word of God.'^® Moses, 
 he says, had a tongue, but a hesitating tongue, which 
 stammered — a tongue of death, of anger, and of sin. 
 Collect all the words of wisdom of Moses, of the gentile 
 philosophers, and you will find that they only express 
 idolatry or hypocrisy.^^ 
 
 " De Fide. xii. 3, 30. 
 
 ** Comment, in Ep. ad Gal. c. ii.edit. Wittemberg, 0pp. t. v. p. 290. 
 
 59 T. iii. in Pb. xlv. p. 425. 
 
The CatJiolic Rule of Faiih, 2 1 7 
 
 I will not quote anvtliing from his ^ Table Talk' 
 i^Tischreden), which forms a folio volume of 1350 paf^es. 
 I would fear being found wanting in that respect which 
 I owe to m\ courteous readers. It is of him that Zuin- 
 glius wrote : ^ When I read that book [Luther's] I fancy 
 I see an unclean pig smelling here and there among the 
 flowers in a beautiful garden, in such indecent, untheo- 
 logical, and unsuitable terms does he speak of God and 
 holy things.' 'This,' he exclaims elsewhere, 'is how 
 Satan seeks to gain entire possession of this man.'^° In 
 his turn, Luther says of Zuinglius that he is satanised, 
 iiisatanised, supersa^aiiised.^^ 
 
 In a letter addressed to Bucer, January 9th, 1538, 
 Calvin accuses Luther of pomp, backbiting, ignorance, 
 of having fallen into gross mistakes, and of being guilty 
 of insolent pride. Bucer, a disciple of Calvin's, called 
 his master * a writer possessed of a passion for backbiting 
 — a mad dog."^^ In his work entitled De Vera et Falsa 
 Religione, p. 202, Zuinglius wrote : ' We return here to 
 what we have said elsewhere, on condition, however, that 
 what we write in the forty-second year of our age should 
 be admitted in preference to what we wrote in the for- 
 tieth year only, at a time, as we have said, when we 
 rather consulted the interest of the moment than the 
 truth — ne inter initia canes et porci nos rumpant.^ Too 
 truly, then, can we say, with the Protestant W. Cobbett : 
 ' Perhaps the world has never, in any age, seen a nest 
 of such atrocious miscreants as Luther, Zuinglius, 
 
 •0 Zwingle, 0pp. t. ii. Resp. ad Conf. Lutheri, pp. 474 and 478. 
 
 *• Audin, Vie de Luther, t. ii. p. 376. 
 
 *^ Freudenfeld, Origine de la Reformation de Calvin. 
 
2 1 8 The Bible and the Ride of Faith, 
 
 Calvin, Beza, and the rest of the distinguished Re- 
 formers of the CathoUc rehgion. Every one of them 
 was notorious for the most scandalous vices, even ac- 
 cording to the full confession of their own followers. 
 They agreed in nothing but the doctrine that good 
 xoorks were useless, and their lives proved the sincerity 
 of their teaching; for tliere was not a man of them 
 whose acts did not merit a lialter.'^^ 
 
 What might not be said of Carlostadt, Melancthon, 
 Beza, Bucer, and others? But we can already judge 
 by the above quotations that these brave Reformers, 
 who well knew one another, were not more ready to 
 canonise each other than we would be so disposed our- 
 selves. 
 
 If such an origin is neither pure nor holy, it can be 
 affirmed with no less truth that the doctrines and means 
 of sanctification are not any more so. Let it suffice for 
 me to bring forward the following principles, admitted 
 by Luther, Calvin, and Zuinglius : first, the dogma of 
 justification by faith alone, and the inutility of good 
 works to salvation; secondly, the abominable doctrine 
 that God is the author of sin, in that He urges man to 
 sin by an irresistible necessity — * Nam et mala opera in 
 impiis Deus operctur,'' wrote Luther; thirdly, that 
 original sin deprived Adam and his posterity of free- 
 will; fourthly, it has become absolutely impossible to 
 keep the commandments of God; fifthly, God only 
 created the greater number of men in order to damn 
 them eternally ; sixthly, the elect alone are justified, 
 and as soon as they are baptised they can no longer sin, 
 «3 A History of the Protestant Reformation, London, 1829, c.vii. n. 200. 
 
The Catholic Rule of Faith, 219 
 
 or at least tlieir sins are no more imputed to them ; 
 seventhly, the simple exterior imputation of the merits of 
 Jesus Christ by means of faith alone is sufficient to con- 
 fer holiness even equal to that of the angels or of the 
 Blessed Virrrin, were the conscience of the recipient even 
 laden with all the crimes in the world. Such are the 
 frightful doctrines which we find expressed in plain 
 language in many parts of their writings. If they were 
 rigorously applied in the ordinary concerns of life, they 
 would ruin public morals and overturn society. Fortu- 
 nately heretics and schismatics, as has already been said, 
 are often better than their heresies and their schisms. 
 Bjr taking away the Sacraments of Penance and the Holy 
 ' Eucharist, the two greatest sources of sanctification in 
 the Christian religion have been taken away from man. 
 As to the results obtained by the pretended Reforma- 
 tion, volumes might be written on the subject, showing 
 how low has sunk the Christian devotedness of their 
 missionaries among the heathen and among the lower 
 classes of society. It would be easy to show that the 
 doctrine of the inutility of good works for salvation has 
 produced the fruits that might be expected from it. 
 Where are the saints produced by the Reformation ? 
 Where are the men she has formed to the practice of 
 the evangelical counsels ? Why this species of horror 
 she shows with regard to the religious who unite them- 
 selves to the Lord for their whole lives by vows of 
 poverty, virginity, and obedience ? Why this persecu- 
 tion to the death directed against men who are guilty 
 of no other crime than that of wishing to flee from the 
 dangers of the world ; who have no other social crime 
 
2 20 The Bible and the Rtde of Faith, 
 
 to ex])iate but that of spending tlieir lives in study, in 
 the practice of piety, in the exercise of the works of 
 apostolic zeal? In what have resulted all the efforts 
 that have been made, in one i)lace or another, to found 
 convents of religious men and women, as in Catholicism? 
 In nothing — everything has ended in a general disper- 
 sion. What part has been played, and is still being 
 played, by these propagators of the pure Bible among 
 infidel nations ? That of good citizens, carefully taken 
 care of by a wife and children, travelling for the faith and 
 not confessing it ; or, again, as the Rev. Father Caussette 
 expressed it, that of commercial travellers of the Gospel, 
 leaving to others the glory of being its apostles.^* Wh^b- 
 ever thinks I am in the very least exaggerating has 
 only to read the writings of the heads of Protestantism, 
 or else Dollinger's work entitled The Reformation^ in 
 three volumes. They will easily be convinced that I 
 have not said a thousandth part of the truth on this 
 question. 
 
 From the very fact that unity does not exist in 
 Protestantism, it is evident that the mark of Catholic- 
 ism, or universality, cannot be found there either. 
 In fact, when it is said that a religious society is Ca- 
 tholic, or universal, it ought to be understood of a society 
 whose members profess, and are bound to profess, one and 
 the same positive belief, under pain of no longer belong- 
 ing to that society. But what is to be found in the 
 Reformation ? Is there any unity whatever in the faith ? 
 None. Is any one obliged to adhere to certain par- 
 ticular positi\ doctrines ? By no means. There may 
 
 <\ ** Le bon Sens de la Foi, t. i. p. 428. ' ; 
 
 • ■ \\ 
 
The Catholic Rule of Faith, 221 
 
 be as many Christianities as Christians, as many Pro- 
 testantisms as Protestants? Without any doubt, since 
 each one beHeves what best pleases himself, and nothing 
 farther. But how form a society with sucli dissimihir 
 elements — with men whose only principle of cohesion is 
 the perseveriug negation of the Koman Church ? The 
 problem does not appear to me to be easy to solve, un- 
 less, with a certain clever writer, we place the sign of 
 Catholicity on ^tlie harmony of universal divergences;' 
 or else compare the Church ^to an artif'cial nosegay, 
 composed of a rose, a cabbage, a tulip, and an onion, 
 the whole carefully tied together by a shoe-string.''^^ 
 
 As for apostolicity, I know that many Dissenting 
 communions lay not the slightest claim to it, and they 
 are right. They have even divorced themselves from 
 all kind of priesthood. Their rehgion is summed up in 
 the infallibility of human reason, or of the sovereign's 
 reason, when applied to the Bible. Going back to the 
 Apostles in an unbroken line of succession of legitimate 
 pastors is a glory to be found only in the Roman Ca- 
 tholic Church. Still, there are certain sects which wear 
 themselves out in vain efforts to show to the world that 
 they are not illegitimate; but how can they succeed? 
 How find a connecting link beyond Luther, Calvin, 
 Zuinglius, and Henry VIH. or Elizabeth? It is very 
 evident that the Churches which they founded are not 
 apostolical, since they only date back three centuries; 
 nor are they grafted on the Apostolic Church, since, on 
 the contrary, they have either been cut off or have sepa- 
 rated themselves from it. Starting from the period when 
 
 "* Coviedy of Convocation in the English Church, pp. 62-3. 
 
2 2 2 The Bible a7id Ike Ride of Fait Ju 
 
 this criminal rupture took j)la(;e, Protestant communions 
 can no more boast of being tiie true Apostolic Churcli 
 than can the Arians, tlie Nestorians. the Eutychians, and 
 the Monopliysites. They are branch(!S lopped off from 
 the tree and condemned to die; they no longer receive 
 the life-giving sap of the doctrine of the Apostles. Of 
 them might be said what the BntUh Reciew said in 
 1888 of the Anglican Church : * It is a mummy, a solenm 
 corpse, which can neither walk nor breatlie.' There is 
 no doubt that the genealogical tree of Protestantism 
 extends its branches no farther back than the sixteenth 
 century, unless it be maintained that Henry VIII. was 
 the legitimate successor of Pope Leo X., and Cranmer 
 the representative of Catholic faith and virtue in the see 
 of Canterbury, which is a manifest absurdity. There 
 are Protestants who fabricate for themselves strange 
 titles of nobility. They pretend that, from sect to sect, 
 they go back to Jesus Christ! They are at perfect 
 liberty to choose such ancestors ; it is hardly to their 
 honour. But it would be easy to prove (if it did not 
 take too long) that these sects differed in belief from 
 Protestants on a number of important points. Besides 
 this genealogical tree, which at every branch shows 
 different kinds of schismatics or rebels, conducts us at 
 length tQ Simon the Magician, and to certain sects which 
 had but one drawback — that of professing a doctrine dia- 
 metrically opposed to that of Jesus Christ. Others take 
 refuge in the apostolicity of the doctrine which they pre- 
 tend to have retained. But they ought to bear in mind 
 that this is precisely the difficulty which is to be solved, 
 and that doctrine cannot be a note, a distinctive and 
 
The Catholic Ride of Faith, 22^ 
 
 visible cliaraotoristic of the true Clmrcli, altliouLrli it 
 must necessarily be a quality of the same. In fact, the 
 apostolical succession may be clearly seen — it is a ])atent 
 historical fact ; but can doctrine be visible in the same 
 manner? 
 
 Presbyterianism would hardly .agree to the Real 
 Presence, auricular confession, and a liturtry wliich is 
 in a great measure Roman ; but Ritualism pronounces 
 differently on these subjects, and on many others, both, 
 liowever, believing that they are in possession of apos- 
 tolic doctrine. Who shall decide between them? I 
 mif:jht reason in the same wav about each article of the 
 Apostles' Creed and about all the sects. The question 
 would always remain insoluble for the same reason. 
 
 But let us take a particular example, in order to 
 show that the first Reformers abandoned the faith of the 
 Apostolic Church, and have never received any Divine 
 mission. At the commencement of his career, did 
 Luther believe in the pontifical supremacy, in the 
 reality of the holy Sacrifice of the Mass, in the worship 
 of saints, in the necessity for the confession of sins? 
 Yes, without any doubt ; his writings attest it. Did the 
 Catholic Church, which was then spread over all the 
 earth, teach the same doctrines ; and had she taught 
 them during the Middle Ages and during the first cen- 
 turies ? That is absolutely certain ; Protestants them- 
 selves are sometimes pleased to acknowledge this, and 
 it is for that reason that the greater number of them 
 divorce themselves from tradition and take refuge in the 
 pure Bible. There was then a sacrilegious innovation 
 on the part of Luther and the other Reformers ; they 
 
2 24 The Bible and the Rule of Faith, " 
 
 rose up, therefore, against tlie Cliurcli founded by Jesus 
 Christ, and with which He had promised to b ' until the 
 end of time ; they put their individual reason above that 
 of the whole Church ; they rejected the religion of the 
 Pope in order themselves to become popes of their re- 
 ligion ; they accused the Church of idolatry, superstition, 
 impiety, &c. Wlien a man takes on himself so im- 
 portant a })art as that of reformer of the Church, when 
 he has the boldness to contradict what has been believed 
 for sixteen centuries, when he even goes so far as to 
 deny the accomplishment of the Saviour's promises, the 
 plainest common sense tells us that such a hero ought to 
 prove in an authentic manner that he has an apostolate 
 — a divine mission — that of leading back Christian 
 society to its earliest condition. But what, then, can 
 these heads of the Reformation show to prove to the 
 world that they have received the mission from heaven 
 of reestablishing the apostolic doctrine ? Not a single 
 miracle, not even the cure of a lame horse, says Erasmus ; 
 but a sensual and scandalous life, principles worthy of 
 Paganism, cynical language, a frightful death. From 
 whom did they receive their mission % From themselves. 
 It is very rarely that God chooses similar instruments 
 to accomplish His work, and it is incredible that He 
 charged them with reforming the whole world and yet 
 gave tbem no credentials. This would be attributing 
 to God a wisdom inferior to human wisdom. It may, 
 then, be concluded tliat in the Reformation there is 
 neither apostolic succession nor apostolic doctrine, nor a 
 divine mission to purify the belief of the Catholic Church; 
 the spirit of revolt and error is alone to be found there. 
 
» • 
 
 The Catholic Rule of Faith, 225 
 
 Protestantism, then, possesses none of tlic charac- 
 teristics of the true Church of Christ, such as she is 
 represented in the Holy Scripture. 
 
 We have now arrived at the Catholic Church. Does 
 this Church possess all the prerogatives, all the distinc- 
 tive characteristics of the Church of Christ, such as the 
 Holy Books (considered as historical documents) repre- 
 sent it as issuing from the hands of its Founder? Let 
 us examine this question a little. 
 
 We have seen in the Bible that Jesus Christ founded 
 one only Church, to which He gave, as an indestructible 
 and permanent foundation, Peter, the Prince of tlie 
 Apostles, and as a necessary consequence his successors, 
 for His Church was to last as lonff as the world. Thus 
 it is evident that no Church can be considered as built 
 upon Peter and his successors except that one which has 
 for its head Peter and his successors. Now no Church 
 can lay claim to this glorious prerogative excej)t the 
 Roman Church, where Peter was Bishop, where he died, 
 and where the succession has been uninteiTuptedly kept 
 up down to our days. Then the Catholic Church, the 
 - * seat of which is in Rome, is that one to which Jesus 
 Christ promised that the gates of hell should not pre- 
 vail against her. The Saviour constituted Peter the 
 basis of His indefectible Church, the pastor of His flock, 
 the confirmer of his brethren in the faith ; He prayed in 
 a special manner that his faith might not fail ; in other 
 words. He promised infallibility to the head of His 
 Church. Now the Bishops of Rome, or the Popes, are 
 the only ones who have constantly laid claim to this 
 privilege — the only ones in whom it has been acknow- 
 
 Q 
 
2 26 The Bible and the Rule of Faith, 
 
 ledged and to whom it has been attributed ; the only- 
 ones who can show in their teaching an invariable doc- 
 trine always in harmony with that of their predecessors 
 and with that of their successors, always conformable to 
 that of St. Peter and the Apostles. Then the Roman 
 Church is the legitimate heiress of the divine promises 
 contained in the Bible. 
 
 Jesus Christ promised to the Apostolic College, 
 having Peter for its head, His special guardianship and 
 the assistance of the Holy Ghost, not only for a time, 
 but for ever — in cBternum, Now apart from the teaching 
 Catholic Church, united in council under the presidency 
 of the Popes at the different periods of history, can any 
 other be found which has even dared to call itself in- 
 fallible, the pillar and foundation of the truth, or assisted 
 by the Holy Spirit so as not to be able to err? None; 
 all take care — which is, however, not necessary — to pro- 
 claim themselves fallible, subject to error, and conse- 
 quently not assisted by the Spirit of Trutli. These 
 Churches are not, then, the society founded by Christ ; 
 they do not possess the infallible power of ruling which 
 He established for the teaching of the nations until the 
 end of time. Apart from the Church of Rome, is there 
 a single one which dares to teach with the authority of 
 a divine mission, and which seriously consents to having 
 our Saviour's words to the Apostles applied to it : * He 
 that heareth you, heareth Me; he that despiseth you, 
 despiseth Me. If any one hear not the Church, let him 
 be to you as a heathen and a publican' ? None. 
 
 Outside of the Roman Catholic Church will you 
 find a single one which believes itself, as she does, 
 
The Catholic Rtile of Faith, iiy 
 
 strictly obliged to preach the Gospel to all men, to teach 
 the nations all that Jesus Christ had commanded themy 
 keeping the deposit of the faith, avoiding profane inno- 
 vations, transmitting the revealed doctrine — even un- 
 written — to persons capable and legitimately charged 
 with teaching it to the nations ? Not one. On the con- 
 trary, each one of them has limited itself to a little 
 corner of the earth, to a nationality, or to a part of the 
 revelation; all have sacrificed the unwritten Word of 
 God; all have let the Bible be torn to shreds in the 
 hands of their adepts ; all have abandoned the deposit 
 of revelation to the caprices and passions of individuals. 
 The Roman Church alone has accomplished the divine 
 mission of preaching all the revealed truth and to all 
 nations. 
 
 That the Roman Church is one, is a striking and 
 incontestable fact. Traverse one after another the 
 different regions of the globe, and you will everywhere 
 hear the same Credo repeated and the same doctrine 
 taught. It cannot be otherwise; for whoever would 
 dare knowingly to reject the smallest portion of doctrine 
 defined by the competent authority would be excluded 
 from the Church ; she has but to speak, but to give a 
 definition of faith, every one submits to her decision 
 heartily, and makes the sacrifice of any particular 
 opinions he might before have held. We had a magni- 
 ficent example of this in the Council of the Vatican ; its 
 decrees met with the most unanimous and complete 
 adhesion on the part of the bishops and the faithful ; 
 all previous disagreements were effaced in the presence 
 of the pontifical sanction attached to the decrees ^. «he 
 
228 The Bible and the Rule of Faith, 
 
 venerable assembly. Now put her faith to the test of 
 ages ; go back to the Catacombs, pass on to the Middle 
 Ages or to the time of the Reformation, and compare the 
 doctrine of the Roman Church at these periods with 
 that which she now professes, and I defy you to discover 
 the smallest change in it or the faintest divergence. 
 
 But, our adversaries say to us, did not the Roman 
 Church change in her faith when, in 1854, she defined 
 the dogma of the Immaculate Conception of the Blessed 
 Virgin, and, in 1871, that of the Infallibihty of the 
 . , Pope ? The Reverend Messrs. Bancroft^^ and Burns*^'^ are 
 astonished that these dogmas were not discovered before 
 if they existed ; whereupon they gave utterance to some- 
 thing ineffable, not to say anything stronger ; they even 
 went so far as to assign this latter definition as the cause 
 of the Franco-Prussian War ; then Dr. Burns recalled 
 to mind the great schism of the West, the disputes 
 ' between the Thomists and Scotists, between the Jesuits 
 
 and Jansenists, and drew from thence the conclusion that 
 there is no more unity in the Roman Church than in 
 Protestantism. 
 
 To this I reply, first in a general manner, that the 
 Church never creates new dogmas; they are all con- 
 tained in written or unwritten revelation, although all 
 are not there contained in an equally clear and precise 
 manner; it is this latter reason which estriblishes a 
 difference of date, not between such and such a belief 
 of the Church, since the Church has always implicitly 
 or explicitly believed everything which she now believes; 
 . , but between such and such a definition of the faith of 
 « Quebec Morning Chronicle, Feb. 15, 1872. " Ibid. Feb. 27, 1874. 
 
The Catholic Rule of Faith. 229 
 
 the Church. A new dogma, as our adversaries express 
 it, is not, then, a new doctrine taken outside of revelation, 
 imagined by the caprice of the Pope or the bishops ; no, 
 it is only a definition or new declaration luJiich the Church 
 gives us of an old doctrine, revealed from the first, but 
 which, on account of its less explicit revelation in Scrip- 
 ture and tradition, had up to then been only implicitly 
 believed in the Church.^^ In other terms, the Church 
 does not change the object of her faith, she does not 
 fabricate beliefs at her own will ; her part is confined to 
 that of undeniably establishing, when circumstances re- 
 quire it, that a certain doctrine is really revealed, that 
 is to say contained in Holy Scripture or in tradition ; it 
 is always the Word of God which is taught to us and 
 propounded to us, not by individual reason, as in Pro- 
 testantism, but by the infallible authority of the Church 
 aided by the Holy Ghost. Is this clear enough ? 
 
 Let us add another example, so that there may be 
 no room for any obscurity on this point. I will suppose 
 that our gracious sovereign Queen Victoria might pub- 
 lish a code of civil laws, and that she might, as was the 
 case with our Saviour, confer on the Privy Council the 
 prerogative of interpreting these laws with infallibility, 
 that is to say in a manner so as never to give them a 
 different sense from that which she herself attached to 
 them. Some centuries later, the jurisconsults interpret 
 a particular law of this code some in one sense, some in 
 another ; there are even some who go so far as to deny 
 the existence of such a law. But the Privy Council 
 
 " Bua, Cours de Conferences sur la Religion, t. ii. p. 339 ; see also 
 Franzelin, De Divind Traditione et Scripturd, p. 238. 
 
230 The Bible and the Ride of Faith, 
 
 steps in, and, always infallible in this matter, solemnly 
 declares that this law exists^ and that such and such was 
 the sense attached to it hy the Queen. Would you, per- 
 chance, say that the Privy Council has made a new law, 
 that it has introduced an innovation into the royal code? 
 No ; it would be clear that it had only proved the exist- 
 ence and the sense of a law already promulgated. So 
 it is with the definitions given by the Church ; she only 
 proves the existence of revealed doctrines, or explains 
 and develops v/hat might before have been obscure. 
 
 I will allow myself to put a question to the above- 
 named reverend orators : When the Council of Nice, in 
 the fourth century, defined the divinity of the Son of 
 God, did they invent that doctrine ? Was that doctrine 
 unknown to anterior centuries? Before the year 325 
 had no one believed that Jesus Christ was God? It 
 would be absurd to assert this ; the Council only defined 
 a doctrine certainly revealed and already admitted in the 
 Church. What else, then, was done concerning the 
 dogmas of the Immaculate Conception and Pontifical 
 Infallibility ? 
 
 The greatest fault I find with these reverend minis- 
 ters is speaking of things with which they are not 
 , ufficiently acquainted; at the same time they too easily 
 disregard the most ordinary rules of logic. What in- 
 deed can be said of philosophers who attribute the 
 Franco-Prussian War to the definition of Papal Infalli- 
 bility, because the one came after the other — post hoc 
 ergo propter hoc ? If I wished to reason in the same 
 manner as my adversaries, I would attribute the Crimean 
 War to the doctrinal judgment pronounced by the Privy 
 
The CatJwlic Rtde of Fait Ju 231 
 
 Council in the Gorham case ; or again, ascribe as the 
 cause of the financial crisis in the United States and 
 the troubles in Manitoba to the last assemblies of the 
 Evangelical Alliance^ held at New York and Quebec! 
 
 I do not wish here to correct the historical error into 
 which Dr. Burns has fallen, when he confounds the 
 sojourn of the Popes at Avignon for seventy years with 
 the dissensions which followed this sojourn, and which 
 led to there being as many as three claimants of the 
 pontificate. Evidently he has as confused an idea of 
 history as of the doctrine of the Catholic Church. I 
 have already answered elsewhere the objection made 
 against the unity of the Church founded on this fact.^^ 
 Let it suffice for me here to recall to mind that during 
 all that troubled period it never came into any one's 
 head whatever that there could be two or three legiti- 
 mate Popes at once. The error, then, under which some 
 were lying was not an error of doctrine or of right, 
 but simply an error of fact concerning the one legiti- 
 mately elected. This case was absolutely analogous to 
 that we often see occurring in electoral disputes : certain 
 elections are contested ; no one knows which candidate 
 is legally elected ; still all agree in saying that there can 
 be but one member to represent the county. 
 
 The divergencies of opinion existing between the 
 Scotists and Thomists with which the Roman Church is 
 reproached turn entirely on points with regard to which 
 authority has defined nothing, and which it abandons to 
 the activity of the human mind; but in nothing do they 
 
 «« La Primaute et VInfaillibiliU des Souverains Pontifes, pp. 393- 
 406 : Quebec, 1873. 
 

 232 The Bible and the RiUe of Faith, 
 
 aftect the unity of faith and communion, since on all 
 definite points there is perfect identity of faith amongst 
 Cathohcs, and on undefined questions each one is ready 
 to submit his own judgment directly the Church shall 
 have spoken. As for the Jansenists, if we look o': them 
 as forming a se.ct^ an individual Church, for example, at 
 Utrecht, they have always been subjected to the ana- 
 themas of the Roman Pontiffs, and formally looked on 
 as heretics ; it is clear that in this case they no more 
 destroy the unity of the Church than do the Lutherans 
 or Calvinists, since they are completely separated from 
 it. As to the individuals, they have not generally been 
 excommunicated each one by name, and consequently 
 the)' continue materially to form a part of the body of 
 the Church. But this does not p.'event their being 
 immensely guilty before God, nor their harming them- 
 selves ; still they do not harm the unity of the Church, 
 which incessantly repudiates their errors.**^ The Jesuits 
 have fought with the Church against the Jansenist error, 
 absolutelv the same as the Dominicans against the Albi- 
 genses, and St. Athanasius against the Arians; their 
 strife was honourable, since they strove with men who 
 altered the doctrines of the Church, and would no longer 
 submit their judgment to competent authority. 
 
 Unity, then, has always subsisted in the Roman 
 Catholic Church; it exists now and always will exist, 
 because it must necessarily be the effect of an infallible 
 authority intrusted with keeping divine revelation in- 
 tact. It is useless, let us say so en passant, for the 
 Anglican Church to pretend being, with the Russo- 
 
 . «» Regola di Fede, p. 242. i 
 
The Catholic Ride of Faith. i'}^'}^ 
 
 Greek and lloman Churches, a branch of the true 
 Church of Christ, since the first condition of forming, 
 part of it is submission to legitimate and divinely con- 
 stituted authority. 
 
 The mark o£ sanctity is no less evidently found in 
 the Catholic Church. Without doubt all its members 
 are not saints, since everywhere man remains free 
 to do evil ; also Jesus Christ predicted that there would 
 be scandals, and that the Church would be like a field 
 in which tares and wheat grew at the same time, like 
 a sheepfold where there were both goats and sheep. 
 Still is it no less true to say that Catholicism, holy in 
 its origin, in its dogmas, in its moral teaching, in its 
 worship, has never ceased producing saints. I wish 
 for no other proof than those saints who have ap- 
 peared in the course of the last three centuries. Can 
 there be found in the bosom of Reform many Christians 
 like St. Charles Borromeo, St. Theresa, St. Ignatius, - 
 St. Francis of Xavier, St. Aloysius, St. Francis Regis, 
 St. Vincent de Paul, St. PVancis de Sales, St. Jane 
 Chantal, St. Alphonsus de Liguori, and a number of 
 others? Do we find in Protestantism many young 
 persons who consent to separate from their families, 
 banishing themselves from the world, sometimes re- 
 nouncing a brilliant fortune, to consecrate themselves 
 exclusively to the service of God by the solemn vows of 
 poverty, chastity, and obedience I Can many be found 
 who have worn out their lives in begging for the poor 
 and infirm, nursing the sick in the hospitals, dress- 
 ing wounds on the battle-field, or bringing back into 
 the paths of virtue the unhappy victims of vice ? Very 
 
234 The Bible and the Ride of Faith, • 
 
 few ; disdain and hatred is even affected for this evan- 
 gelical perfection. Catholicism, on tlie contrary, can 
 count by millions those holy and courageous souls who 
 sacrifice everything for God, and who believe with the 
 Holy Scripture that faith without works is dead faith. 
 And has the Catholic missionary ever recoiled before 
 epidemics, persecutions, the dungeon — dr^ath itself? 
 Never ; nor has he anything which attaches him to the 
 earth; he leaves behind him neither widow nor orphans; 
 he belongs to himself entirely, or rather he belongs to 
 God alone, to whom he has consecrated his labours and 
 his life ; he is happy to give his blood for the faith or 
 for the alleviation of human suffering. I need but recall 
 here his heroism during the plague at Milan and at 
 Marseilles ; during wars ; during the cholera which 
 raged at different periods even in our Canada. I have 
 but to pronounce the names of countries such as Japan, 
 China, Tonkin, the Corea, &c., to see rise up before me a 
 cloud of courageous martyrs, who have never wanted for 
 successors in the continuation of their work. Let not 
 my words be taken for enthusiasm, for superannuated 
 exaggeration ; I only appeal to facts which are within 
 the domain of history. 
 
 One more remark before going farther. When any 
 one decides on passing from Protestantism to Catholicism, 
 is it in the hope of leading a more free or easy life, of 
 finding a less-exacting religion — one less severe with 
 regard to pride and the other bad passions of the human 
 heart? Quite the contrary; and what often prevents 
 certain returns to the Catholic religion is the necessity 
 of submitting to the restraint of obedience in religious , 
 
The Catholic Rule 0/ Faith, 2^S 
 
 matters, to tlie confession ot faults, to rigid morality, or 
 to fasting, abstinence, &c. All these matters are much 
 simplified in Protestantism, as every one knows ; but is 
 that indeed the religion of Christ ? The following say- 
 ing of Fitz- William is well known : * The passage from 
 the Church to a sect is too often along the road of vice ; 
 that from a sect to the Church is always by the road of 
 virtue. ''° 
 
 The Roman Church is not only holy, but also Catholic 
 or universal. Contrary to paganism, which never dreamt 
 of universality in religion, and which took care to cir- 
 cumscribe itself within the narrow circle of the family, 
 the city, or the kingdom ; contrary to Judaism, which 
 has remained stationary for two thousand years; con- 
 trary to Mahometanism, that ^ phantom of religion raised 
 on a pedestal of mud,' which contains no principle of 
 progressive diffusion, and which is limited to some bar- 
 barous provinces ; contrary, lastly, to the Greek schism, 
 which is pretty nearly unknown in the greater part of 
 the provinces of Europe and Asia, and is not to be 
 found either in America, Africa, or Oceanica; — the 
 Roman Church, with the Pope for her head, the legiti- 
 mate successor of the Prince of the Apostles, is spread 
 in all parts of the world, and counts a considerable 
 number of faithful even in those regions where other 
 societies predominate. Add to this that she does not 
 profess a different belief in different countries ; she is 
 absolutely one in her faith as in her government and 
 her worship. 
 
 The Roman Church is also Apostolicj and the only 
 " Letters of Atticus, 1826, p. 112. 
 
23 6 The Bible a7id the Rule of Faith, 
 
 Apostolic Church. In fact she is the only Church 
 which can show her descent — her genealogy — from Jesus 
 Christ and the Apostles down to our days. She alone 
 has pastors, bishops, and priests who are still divinely 
 sent as the first Apostles were by our Saviour, and who 
 can say to the nations : ^ We teach, we baptise, we 
 remit sins, we exercise the power of the keys to bind 
 and loose, to make disciplinary laws ; we administer the 
 other sacraments ; we establish bishops, priests, and we 
 send them as we ourselves were sent; and we do all 
 that because the Apostles did it, because the successors 
 of the Apostles have done it, because the Catholic 
 Church has had the liberty to do so for 1840 years, 
 and that all this, by the commands of Jesus Christ, 
 is to be practised until the end of time.''^' Nothing is 
 more evident than public facts. Now the divine 
 mission of the present Pope, Pius IX., as well as that 
 of his predecessors, is the greatest of public facts. 
 History is there to show us not only their names, but 
 also their acts — their zeal to defend the holy doctrine, 
 their universal and supreme authority; it leads us by 
 the hand, as it were, up to St. Peter and to Jesus 
 Christ, who constituted him the immovable basis of His 
 Church, the pastor of His flock, the confirmer in the real 
 truth. 
 
 What we have just proved of the Sovereign Pontiffs 
 is equally applicable to Catholic bishops and priests in 
 no matter what part of the world, since all have been 
 ordained and consecrated by bishops who were in com- 
 munion with the then reigning Pontiff of Rome. We can 
 '' Le Protestantisme devoile, p. 18 ; Paris, 1841. 
 
f 
 
 The Catholic Rule of Faith, 2>2>7 
 
 thus mount, link by link, along an uiiiiiteiTupted cluiin 
 of bislio])s as far as the Apostles, -who ordainetl and con- 
 secrated the first bishops and the first priests — Titus, 
 Timothy, &c. Here are incontestable proofs of our 
 divine mission. But 1 should be curious to know 
 whence the reverend orators of the Bible Society and 
 the Evangelical Alliance have taken the titles of their 
 mission, from whom they received it, and from how 
 far back in the course of centuries it dates. I will 
 allow myself to make a remark on this subject which 
 P. Caussette^* has already made before me, that 4he 
 sects behave towards the Church as false nobles do 
 towards the old race; failing the blood, they take the 
 name, reckoning on the careless and inattentive, con- 
 founding the identity of the name with that of the 
 blood.' * But it is in vain they seek to mislead us,' says 
 Bossuet:^^ *we lay down as a fact that none can be 
 named which, if traced up to its commencement, has 
 not the point of junction marked at which a particle 
 began to fight against the whole and separate itself from 
 the stalk.' But it is altogether otherwise with the 
 apostolic dynasty; never has it become extinct, and 
 it never will.^^ 
 
 " Le hon Sens de la Foi, t. i. p. 415. 
 
 " Instr. 8ur les Promesses. 
 ^ ^* Those wlio would know all the glories of the Catholic Church, 
 and what she has done for the good of society in general, have only to 
 read the admirable Conferences given in the United States by the Rev. 
 Father Burke, of the Order of the Friar Preachers. These discoui'ses, 
 in which learning is united to the most exalted eloquence, have been 
 published in New York in the course of the year 1873. 
 
.1' 
 
 CONCLUSION. 
 
 I HAVE now attained tlie object I had in view. I 
 think I have estabhshed with sufficient clearness, 1st, 
 the necessity for a rule of faith as a means of knowing 
 the revealed truth, which rule should be suited to the 
 capacity of every one, certain, capable of deciding all 
 controversy, and perpetual. 2dly. The insufficiency, 
 the uncertainty, and the instability of the Protestant 
 rule of faith, or the Bible. This rule of faith gives no 
 certain proof of the inspiration of the Holy Books, nor 
 does it fix any canon of them, nor verify their authen- 
 ticity, nor determine their true sense; it cannot exist 
 without an evident contradiction, that is to say without 
 resting on tradition ; it is incapable of establishing that 
 unity which it was the will of Jesus Christ should reign 
 in His Church. Let the Bible be interpreted by in- 
 dividual reason, or by the pretended inspiration of the 
 Holy Ghost, or by a fallible authority, any way it only 
 leads to uncertainty and infinite subdivisions ; it results 
 in the annihilation of religious liberty beneath the des- 
 potism of the civil authority, and ultimately gives rise 
 to religious indifferentism and rationalism I have 
 shown, 3dly, the perfect harmony which exists on 
 this question between the exigencies of human reason 
 and the Bible on the one hand, and the rule of faith in 
 
Conclusion, 239 
 
 the Catliolic Church on the other. Divine revelation is 
 contained entire in the Holy Scripture and in tradition ; 
 this precious deposit was confided by the Saviour to the 
 care of a teaching Church, visible, permanent, and in- 
 fallible ; and this Church, which ought manifestly to be 
 one, holy. Catholic, and Apostolic, is not Protestantism 
 with its thousand sects, born yesterday, but the holy 
 Roman Church ; she alone still commands as the 
 Apostles formerly commanded, and she is obeyed with 
 the most perfect submission, because each one of her 
 children is perfectly convinced that she is the legitimate 
 heir of the divine promises — the true Church founded 
 by Jesus Christ, and to which He said : * lie who heareth 
 you, heareth Me ; and he who despiseth you, despiseth 
 ^le. Whosoever believeth not shall be condemned.' 
 
 It is, then, absolutely indubitable that the Saviour 
 has established one only Church ; that He put her in 
 'possession of all revealed truth, so that she might be its 
 infallible guardian. Hence it is absolutely necessary 
 for those who are outside this only ark of salvation to 
 hasten to enter it, if they do not wish to be condemned 
 to perish. It is precisely to spare man so frightful a 
 misfortune that He has rendered His Church visible, 
 like a town set on the summit of a mountain ; visible in 
 her sacramental rites, visible in her supreme head, in 
 her pastors, her members, her government, her worship, 
 her judgments, her admirable hierarchy; above all, 
 visible in the marks or distinctive characteristics which 
 apply to her alone, to the exclusion of all the other so- 
 called Churches. The fundamental question is, then, 
 decided: Jesus Christ has founded an infallible Church. 
 
240 The Bible and the Rule of Fail h. 
 
 Now this Church is the Roman CathoKc Church, and 
 can be no other. Then the Roman Churcli is absolutely 
 the infallible and only Church of Christ. Now who- 
 ever listens not to this Church, whoever despiseth her, 
 whoever does not believe in her teachings shall be con- 
 demned. Then from the moment she is recognised as 
 being alone true, it is of rigorous necessity to become a 
 member of this Church if we wish to escajie from the 
 terrible judgments of God. 
 
 ' This conclusion is a true one,' I may be told ; ' but 
 how admit all the articles of belief of the Catholic 
 Churc^i? There are some of them which appear so 
 little conformable to Scripture — so new, so arbitrary, so 
 superstitious.' 
 
 They only appear so to those who do not sufficiently 
 understand them, who from their childhood upwards 
 have been imbued with a prejudice against everything 
 Catholic, and have constantly heard reiterated the 
 most absurd tales concerning our faith without having 
 ever been able or willing; to investio-ate their truth. A 
 more attentive study, however, will amply prove this 
 belief to be reasonable and founded on divine revelation. 
 Doubtless there are mysteries which man can never 
 thoroughly and completely comprehend, for they are 
 beyond the power of reason. But even in the kingdom 
 of nature are there not many things whose existence is 
 well proved, and yet which we cannot understand? 
 How much more, then, may not such be the case in the 
 supernatural order? There are certain doctrines which 
 we do not understand, but we believe them on the in- 
 fallible authority of that Church which our reason has 
 
Conchision, 241 
 
 previously received, and whicii teaches us that they have 
 certainly been revealed. 
 
 ' But,' it is added, ^ liow believe in the Real Presenco, 
 in Transubstantiation, in the worship of the Blessed 
 Virgin and the saints, in the confession of sins, &c. ? 
 All tliat is so evidently a mixture of superstition, 
 idolatry, and fanciful errors.' 
 
 I do not here mean to treat at large each of these 
 questions; that would carry me too far, a?id lead me 
 beyond the limits I have imposed on myself in this 
 work. Perhaps later I may develop these important 
 questions ; for the moment I will but say a word. 
 
 The Real Presence of Jesus Christ in the Eucharist 
 appears to you to be a fiction. But what is there more 
 incomprehensible in that than in seeing God, who is 
 infinite in all His perfections, stooping so low as to take 
 on Himself our poor nature, to be born in a manger, to 
 suffer and die on a cross ? The mystery of the Incar- 
 nation is as hard for human reason to compass as that 
 of the Real Presence. What the love of God could do 
 for humanity in one case, it might well do in another. 
 Besides, when an infinitely powerful God tells us, ^ This 
 is My Body, this is My Blood,' reason itself shows us 
 that we ought not to give the lie to God in a manifest 
 manner by saying, 'That is not possible; this is neither 
 the Body, nor the Blood, but only a figure — a remem- 
 brance of the Saviour.' This latter is what really nn'ght 
 be called a fiction and a blasphemy ; Protestantism will 
 never be able to make it appear otherwise. 
 
 'Transubstantiation, or the changing of the sub- 
 stance of bread and wine into the Body and Blood of 
 
 R ' 
 
242 The Bible and the R7ile of Faith, 
 
 Jesns Christ, is impossible.' And why? You admit 
 that the Saviour changed water into wine at the mar- 
 riage feast in Cana ; that He multiphed the bread and 
 fish ; that He resuscitated Lazarus ; that He Himself 
 rose from the dead ; that He created the heavens and 
 the earth out of nothing ; that the food which you take 
 changes into your substance, &c. What reason have 
 you, then, for making thi . choice, and believing the latter 
 prodigies more than the former? This is simple arbi- 
 trariness. The Creation, which you admit, is it not , . 
 even a still greater miracle than Transubstantiation ? i 
 * Confession of sins is a human invention.' But tell 
 me in what century, in what country, by what mortal ?«* 
 was it invented ? Make every necessary research ; fix J 
 whatever epochs you please to assign to this embarrass- ' 
 ing institution ; by means of historical tradition I will 
 make you go back from c^intury to century until that of 
 Jesus Christ Himself, who addressed to His Apostles 
 these memorable words : * As My Father hath sent Me, 
 so send I you. Receive the Holy Ghost ; the sins ye 
 remit shall be remitted unto men, and the sins ye retain 
 shall be retained unto them.' I now ask whether an •' 
 Anglican clergyman, pronouncing a form of absolution 
 over persons who have just confessed to God in the 
 secret of their heart, makes use often of the power ex- 
 pressed by the words: ^The sins ye retain shall be 
 retained unto them ?' How retain sins without knowing 
 them % Impossible, except by acting arbitral ily. Jesus 
 Christ, King of Heaven, judges like the kings of the 
 earth, not in His own person, but by His plenipoten- 
 tiaries, by His tribunals. He might without doubt have 
 
Conchtsion. : 243 
 
 disposed of things in a different manner, but He lias not 
 done so ; q,^^x^^ objection disappears before His holy will. 
 
 * The worship of the Holy Virgin and the saints is 
 pure and simple idolatry.' Yes, if we adored them, if we 
 rendered them a worship which is due to God alone ; but 
 we venerate them only as the friends of God, as privileged 
 souls who have made themselves agreeable to the Lord 
 by their perfect charity, and who have faithfully corres- 
 ponded to divine grace. We believe that their prayers, 
 being more perfect than ours, may obtain from God 
 that which we could not obtain for ourselves; conse- 
 quently we in\ oke them, we honour them, we beg them 
 to intercede for us. Is not such cultus conformable to 
 reason, and, I might add, conformable to revelation? 
 Do we not honour the mother of a king more than an 
 ordinary mother, and the familiar friends of the sove- , 
 reign more than ordinary citizens? Do we not have ' 
 recourse to their mediation, to their intercession, to ob- 
 tain royal favours? This is what we see every day; 
 but is not the worship of Mary and the saints more 
 rational even, since in them we honour the Mother and . 
 friends not of a man, but of God Himself? Let us, 
 then, be no longer looked on as senseless idolaters, for 
 that is an old tale which is perfectly ridiculous, and 
 which should no longer be repeated in this nineteenth 
 century. 
 
 You will often hear it said that we ought to die in 
 the religion of our fathers ; this is a pretext of which 
 the faint-hearted make a convenience. I reply thereto, 
 first: Yes, if. the religion of those fathers was true and 
 good ; No, if it was false, for truth has imprescriptible 
 
 
244 The Bible a7id the Rule of Faith, 
 
 rights over our intelligence. Acting on so erroneous a 
 principle, the world would soon be plunged again into 
 paganism. Besides, with regard to Protestants, it is 
 easy to make them the same reply as was made by 
 Count de Stolberg to a prince who was making this 
 objection to him : ^ Pardon, prince,' said he, * it is still 
 better to die in the religion of one's grandfathers.' 
 This is the same idea as was expressed on his deathbed 
 bv a French ambassador in England: a friend asked 
 him whether he were not grieved at seeing himself 
 reduced to being buried amongst heretics. * No,' an- 
 swered the dying man ; ^ I will ask to have my grave 
 dug very deep, and then I shall find myself in the 
 midst of my own people.' And, in fact, abandoning 
 the Reformation to become Catholic is returning to the 
 
 ' religion of one's grandfathers, of one's ancestors, since 
 up to the sixteenth century there was not a single Pro- 
 testant on the face of the earth. 
 
 To those who render interior homage to the truth 
 of Catholicism without choosing to profess it openly, 
 under the pretext that God is satisfied with the good 
 dispositions of the heart, and that a change of religion 
 would involve too many sacrifices, too many disagree- 
 ables, and would grieve relations, friends, benefactors, 
 1 might bring forward our Saviour's most formal words : 
 ^ Every one therefore that shall confess Me before men 
 I will also confess him before My Father who is in 
 heaven ; but he that shall deny Me before men, I will 
 
 ♦ also deny him before My Father who is in heaven. He 
 that loveth father or mother more than Me is not 
 worthy of Me;' ^for what doth it profit a man if he 
 
 4. 
 
Conclitsio7i. ' i 245 
 
 gain the whole world, and suffer the loss of his own 
 soul ?' * Seek ye therefore first the kingdom of God 
 and His justice, and all these things (worldly goods) 
 shall be added unto you.' * Blessed are ye when they 
 shall revile you, and persecute you, and speak all that 
 is evil against you untruly, for My sake ; be glad and 
 rejoice, for your reward is very great in heaven.'^* I 
 might place before their eyes the noble exann)les of 
 princes and learned men converted to the Catholic 
 religion in our century : the Duke of Saxe-Gotha, 
 allied to the Royal Family of England ; Prince Henry 
 Edward de Schonburg ; Count d'Ingenheim, brother of 
 the last deceased King of Prussia ; the Duke A. 1 . of 
 Mecklenburg-Schwerin, and his sister, the Duchess 
 Charlotte Frederica ; Prince F. A. C. of Hesse Dann- 
 stadt; the Duke and Duchess of Anhalt-Coethen ; the 
 Countess of Sohns-Bareuth ; the learned Count Frede- 
 rick Leopold de Stolberg ; Frederick Schlegel, son of a 
 Lutheran pastor ; the celebrated Goerres ; the Aulic 
 Counsellor, Adam Muller; Count Charles Louis de 
 Haller; Esslinger; the illustrious Frederick Hurter ; 
 Newman, Ward, Oakeley, Faber, Morris, Brown, Man- 
 ning, Brownson, Forbes, Ives, Baker, and a number of 
 others"'' who have had the courage to profess the truth 
 
 " Matthew x. 32-7, xiii. 26, vi. 33, v. 11, 12. 
 
 '" I do not know whether the Rev. Dr. Cook meant to speak of 
 these illustrious converts, when he recalls to mind tHe struggle to he 
 maintained against ' the continual encroachments of Rationalism and 
 Romanism led by renegade churchmen and advanced scientists' {^lovn- 
 ing Chronicle, Oct. 29th, 1873). If it was his intention to award the 
 title of renegades to these chosen intellects, the glories of Protest- 
 antism, what names should we not give to the chiefs of the Reforma- 
 tion, who apostatised from the religion of theii* fathers ! 
 
246 The Bible and the Rule of Faith. 
 
 openly and to put tliemselves above all human con- 
 siderations. And these are not vulgar, ignorant per- 
 sons, but men of integrity, piety, of incontestable 
 erudition ; men who only entered into the pale of the 
 Roman Church after having seriously studied Christian 
 antiquity and being intimately convinced of the truth 
 of the Catholic religion. These are certainly en- 
 couraging examples. 
 
 Monsignor Freppel has somewhere said most justly 
 that ' the great obstacles to the conquests of faith are, 
 that one ends by identifying oneself with error until one 
 comes to look on the triumph of truth as a personal 
 defeat.' And yet there cannot be a more humiliating 
 defeat than that of being conquered by error, nor a 
 more glorious victory than that which puts us in pos- 
 session of truth. 
 
 My task is ended. If in the course of this book 
 there has escaped me any expression capable of wound- 
 ing any one's feelings, I would sincerely regret it, and 
 I declare such to be against my intention. My aim has 
 been to refute error, to explain the true doctrine, and 
 not to indulge in any offensive recriminations. I bo- 
 seech the divine Master to vouchsafe, in His infinite 
 mercy, to enlighten those ivho are sitting in darkness' 
 and in the shadoiv of death, and to direct them to the 
 way of peace. IMay the Saviour Jesus heal those bom 
 blind in heresy, and manifest Himself in His . glory 
 to those weak souls who are involved in the clouds 
 of doubt ! Mav all these unfortunate victims of error 
 seek their salvation in Him, who is the Way, the 
 Truth, and the Life, and in that only Church which 
 
 ft 
 
Conclusion, 247 
 
 He has instituted here below, the CathoUc Apostolic 
 Roman Church! ' ' 
 
 * Ipse est Petrus cui dixit : Tu es Petrus, et super 
 hanc petram adificabo Ecclesiam meam. Ubi ergo 
 Petrus, ibi Ecclesia; ubi Ecclesia, ibi nulla mors, sed 
 vita seterna/ — &t% Amhrose^ Enarr. in Ps. xi. 
 
 ' Venite, fratres, si vultis ut inseremini in vite, 
 Dolor est cum vos videmus proBcisos ita jacere 
 Numerate sacerdotes vel ab ipsa Petri sede, 
 * Et in ordine illo Patrum quis cui successit videte.' 
 
 * Ipsa est Petra, quam non vincunt superba) inferorum 
 portae.' — St. Augustine^ Ps. contra j^o.'t'teni Donati. 
 
 * Alias oves habeo qua3 non sunt ex hoc ovili; et 
 illas oportet me adducere, et vocem meam audient, et 
 fiet unum ovile et unus pastor.' — Joan. x. 10. 
 
 » 
 
 THE END. 
 
 LOMDON : 
 ROBdON AKD SOMa, PUINT£IIS, PANCIUS ItOAD, ZT.°{7. 
 
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