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wisely leaves to the Lawless One, who as God sitteth in the temple of God, shewing himself that he is God.*

If we trace the records of the Christian Church, and ascend step by step, in search of this transcendent privilege, when we have passed the era of papal arrogance and assumption, we shall no where find it even asserted, till we come to those inspired Apostles, in whom was fulfilled the promise of their Divine Master, that his Father would send the Holy Ghost in his name to teach them all things, and to bring all things to their remembrance whatsoever he had said unto them. This conducts us to the only really infallible rule of faith, viz. the scriptures of the Old and New Testament. If even the former, according to St. Paul, were able to make Timothy wise unto salvation, through faith which is in Christ Jesus, how much more, when the whole scheme of human redemption has been unfolded,-the great mystery of godliness revealed, and life and immortality brought to light through the gospel--how much more may the man of God be perfect, throughly furnished unto all good works?

But, then, if we discard the pretensions of tradition, and if we reject the claim of every human tribunal to decide with unerring certainty upon the interpretation of the sacred record, has the inquiring Christian no means of satisfying his anxious doubts? Must he evermore be tossed to and fro upon the sea of uncertainty, by every wind of doctrine? Or may he be safely left to the unfettered and unrestrained exercise of his own

* See Appendix vi.

private judgment? These questions present a difficulty which must not be left altogether without a solution.

Doubtless, where there is an inquisitive turn of mind, its restless inquietude would be appeased, and where there is an indolent disposition, that indolence would be gratified, if upon controverted points, an appeal could at once be made to an infallible judge, whose sentence should be final and conclusive. But there is good reason for thinking that such a provision would not have accorded with the state of probation, in which man is placed here below, or have harmonized with other circumstances in his condition, by which his moral character is tested and formed. The observations which Bishop Butler makes with reference to the causes why the evidence of the truth of Divine Revelation has not been made so obvious as some might have been led to expect may, with parity of reason, be applied to the destitution of an unerring interpreter of its meaning. That profound and original writer has remarked, that "there seems no possible reason to be given, why we may not be in a state of moral probation with regard to the exercise of the understanding upon the subject of religion, as we are with regard to our behaviour in common affairs. The former is as much a thing within our power and choice as the latter."*

It must be obvious to every one who reflects upon the actual state and condition of man, that he is responsible to his Creator for the manner in which he exercises his intellectual faculties, in examining the credentials of

* Butler's Analogy. Part ii. ch. 6.

Divine Revelation; and when upon satisfactory evidence, he is convinced of its truth, he is equally responsible for the manner in which he endeavours to decypher the genuine purport and meaning of the inspired record. He will most unquestionably, have to render a solemn account of the way in which he has exerted his powers of judgment, and discrimination upon those all-important subjects; as well as for that in which he has improved the means placed within his reach of arriving at sound and accurate conclusions. While, therefore, he is morally accountable for the mode in which he exercises the right of private judgment, that right is neither abrogated nor suspended. So far is this from being the case, that the principle is recognized, and an appeal is frequently made to it in the sacred volume. What was the injunction given by our blessed Lord himself to the Jews?-Search the scriptures, for in them ye think ye have eternal life: and they are they which testify of me. Upon another occasion, he upbraided them with their inconsistency in being sufficiently sagacious in forming prognostications of the weather for their own temporal convenience, while they manifested their disregard of their spiritual interests by overlooking the proofs of his Divine mission. Thus did he give his authoritative sanction to this very principle, by asking them in pursuance of it,-Yea, and why even of yourselves judge ye not what is right?-In the Acts of the Apostles we find that the Bereans complied with the preceding injunction; and, consequently, it is testified of them that they were more noble than those of Thessalonica, in that they

received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. If we examine the epistles, we shall find St. Paul addressing the Corinthians as invested with this privilege-I speak as to wise men ; judge ye what I say; and the Thessalonians,-Prove all things; hold fast that which is good: and, again, in his epistle to the Hebrews, he speaks of the more sublime and mysterious doctrines of Christianity, under the metaphor of strong meat, as being adapted to those who by reason of use have their senses exercised to discern both good and evil. To these testimonies may be added that of St. John, who, in opposition to a blind credulity, and an implicit submission to every arrogant pretender to the Spirit of God, says,-Beloved, believe not every spirit, but try the spirits, whether they be of God.

It has already been remarked that man is answerable, not only for the right use of his understanding upon religious subjects; but also for the due improvement of the means with which he is furnished of forming right opinions. With regard to those means, some may be considered as being equally necessary for the illiterate Christian, and for him who is gifted with the deepest and most extensive erudition. That which claims our first attention, as the primary and most indispensable requisite, is prayer for heavenly guidance and illumination. God teaches man mediately by his word, and immediately by his Holy Spirit. This gift, indeed, is not imparted to supersede the necessity of cultivating every branch of knowledge which is conducive to the

sound interpretation of the Bible, or of calling our rational faculties into vigorous exercise: but it is imparted in order to control and direct the latter, and to render the former subservient to its proper end. It is the fulfilment of that promise which had a reference to the gospel dispensation as being peculiarly and pre-eminently the ministration of the Spirit :—And they shall be all taught of God. This Divine Instructor is the sole infallible guide to the right interpretation of that sacred volume, which is the sole infallible rule of human faith and conduct. To substitute any other guide in his place, is dangerous, if it be not impious and profane. Without his teaching the most learned man, who is acquainted with every doctrine, rite, and ceremony, which has been transmitted by tradition, whether oral or written, from the apostolical times to the present day, may be expected to fall into grievous error. With it, the illiterate Christian, who is of a humble, docile, and submissive mind, will be conducted into all necessary truth; for our blessed Lord has explicitly said :-If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.*

The writers of these Tracts, in which tradition is so unduly and unwarrantably exalted, are not only, as might be supposed, great admirers of antiquity, but are disposed to pay a superstitious reverence to the writings of the ancient Fathers-in this respect also symbolizing with the Church of Rome. Far be it from me to pass over to the other extreme, by cherishing the wish, or

* See Appendix vii.

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