sage differently from you, therefore you mistake its meaning.'1

6

This is, assuredly, spiritual despotism of the simplest and most decided character. And we see, here, how the assumption of an infallibility seated in some unnamed spot, is turned to good account in the course of the controversy. A modest objector is put down in a moment. 'I might quash every objection from scripture,' says Dr. Milner, with this short reply, The church understands that passage differently from you, therefore you mistake its meaning.' Could anything be imagined more perfectly gratuitous in its assumption? I quash your objection,' says Dr. Milner, by the short reply, the church understands that passage differently,' &c. Thus, if Dr. Milner does not, in express words, claim infallibility as his own personal attribute, he acts as if no one could doubt his possession of it. 'I tell you, that the church understands that passage differently, and that ends the question.' The Doctor's simple assertion is to close the argument. He could never prove that 'the church' held this or that, but his sole declaration was to amount to the same thing. He could not produce her interpretation from an authorized commentary, for she has given none. He could not prove it by individual fathers, for one set of fathers had contradicted all that another set had said; nor could he prove it by the decrees of councils, for other councils had decreed in an adverse way. Still, ' when I tell you that the church understands that passage differently, that is to end the argument.' A most exact picture this of the way in which this

1 End of Controversy, p. 157.

abstract infallibility, which can nowhere be pointed out or described, is brought into practical use by the Romish priesthood!

But it is fearful to contemplate this usurpation of divine authority, whether we consider the abstract crime, merely, or its practical results. God, in great mercy, speaks to man in his written word; and therein tells him how to escape everlasting woe, and attain to everlasting happiness. To imagine for a moment, what many most arrogantly and profanely assert, that this message from God is not intelligible without the interpretation of certain poor creatures like ourselves, is as far removed from true rationality as it is from true wisdom and piety. Yet this audacious assertion is now boldly and perpetually made, and men exalt themselves as the real possessors, for every practical purpose, of that infallibility and immunity from error which belongs to God alone!

Let us, however, lift up our hearts to God in grateful adoration, for that he has vouchsafed unto us this most invaluable guide and directory, in our darkness and difficulties, while passing through the wilderness of this world.

THE

'What,' says Bishop Jewell, shall I say more of SCRIPTURES? how profitable and comfortable they are in all cases and parts of our life! In adversity, in prosperity; in life, and in death; they are our especial comfort. If we must fight, they are a sword; if we hunger, they are meat; if we thirst, they are drink if we have no dwelling-place, they are a house; if we be naked, they are a garment; if we be in darkness, they are light unto our going.

'They are comfortable in peace, in war; in heavi

ness, in joy; in health and sickness; in abundance, in poverty; in the day-time, in the night season; in the town, in the wilderness; in company, and when thou art alone. For they teach faith, hope, patience, charity, sobriety, humility, righteousness, and all godliness. THEY TEACH US TO LIVE, AND THEY TEACH US TO DIE.'

Let us consider, too, the fearful consequences of that sore judgment of God, 'a famine of hearing the word of the Lord.' 'When the scriptures are not opened,' continues Bishop Jewell, when there is none that can edify, and exhort, and comfort the people by the word of God, they must needs perish. For they know not the way in which they should walk; they know not whom to honour, nor upon whose name they should call they know neither what to believe, nor what to do. Hell hath enlarged itself, and hath opened his mouth without measure; and they that are wilful and ignorant, and the children of darkness, go down into it.

"They become thrall and captives unto Satan; their heart is bound up; they understand nothing; their eyes are shut up, they can see nothing; their ears are stopped up, they can hear nothing; they are carried away as a prey into hell, because they have not the knowledge of God.'

From such an awful state and condition, good Lord, deliver us! But let us ever be on our guard against the attempts of those who would, on one pretext or another, remove our feet from the rock of God's word, and place them on the sands of human inventions or interpretations. Many are the devices of this description which surround the enquirer's path at the present day. But let him ever remem

ber, that God has given to man only one book, THE BIBLE, and let him hold fast that one document, the charter of his salvation; constantly refusing to permit any human work, whether the decrees of councils or the writings of the fathers, or the alleged conclusions of the church in general, to be for an instant associated or raised to an equality with THE WORD OF GOD. No such association can be tolerated, even for an instant, without the greatest dishonour to God, and the utmost peril to our own souls.

II.

ON THE RULE OF FAITH.

THE ROMISH CHURCH NOT THE CATHOLIC CHURCH.

IN our first essay we seemed to have ascertained two things-that some Rule of Faith, or infallible guide to truth, is absolutely necessary; and that, practically, the Romish church furnishes its disciples with no such rule, either in the form of an authentic record of tradition; an infallible commentary on the scriptures; or a ministry divinely preserved from error. We argued, therefore, that the sort of infallibility which she assumed, being no where to be laid hold of, or brought to any sinner's aid, was a mere empty name, a downright soul-deceiving delusion. For, after tracking the Romish controversialists hither and thither, from popes to councils, from councils to fathers, from fathers to unwritten, indefinite, and undefinable tradition, we found at last, that the only rule of faith which could be distinctly described or laid down, on any competent Romish authority, was that which Dr. Milner himself thus describes: All Catholics, if properly interrogated, will confess their belief in one comprehensive article, namely this: