are the devoted vassals of the popes; others are much less submissive. The writings of some have been censured; of others, condemned. Those of some have been received for a time, and, subsequently, have been censured. Amid this endless confusion it is difficult to know sometimes whose sayings are most to be respected. Their acknowledged standards, however, will be our principal guide; while we will avail ourselves also of the declarations and explanations of their divines of every class, as opportunity serves. We know it is the practice of the warm defenders of the popish system to reject the sentiments of their best divines when pressed in argument by Protestants. When they teach their own people, then every thing called Roman Catholic is harmonious and one. But when heretics or Protestants are to be met, then uncertainty reigns in every sentiment uttered by every one of their divines. In the latter case Du Pin becomes traitor to Rome; the French were never true Catholics; Baronius was no pope; Bellarmine drew on himself, in some respects, the censure of the apostolic see; Dens' theology, though the principal text book of their modern schools, contains many things for which modern Catholics are not accountable. Or at any rate, as Dr. Milner teaches, "Protestants have no right to read or expound Scripture, and, therefore, they must be wrong." This is a decisive argument indeed.

XII. GENERAL REMARKS ON THEIR STANDARDS.

1. These then are the witnesses to which Protestants appeal for testimony relative to those doctrines and obligations of the Church of Rome which they reject. Romanists cannot affirm that these are Protestant or heretical witnesses. They cannot deny that they are their own standard authorities. For what can the Church of Rome's own representation of herself be, if it be not found in her creed of Pius IV., her oath of allegiance exacted from her bishops, her authentic catechism, her general councils, the bulls of her popes, her liturgical books, their own traditions, and Scripture as explained by them, and books of devotion? We cannot allow that every private priest or member of the Church of Rome should give his own opinions merely as the standard of doctrine. We will have recourse to the oracular response of the church, and insist that they be represented by themselves-not, however, by private individuals, but by their legal representatives. But, then, there is nothing which they dread so much as the testimony of their own church. It is like the conscience of the wicked, which is their worst enemy.

2. It is a principal aim of all their controvertists to employ every mode of evasion in order to disconcert their opposers. There is even a marked difference between the tone of these Romish divines who speak dogmatically for the instruction of their own members, and that of those who attempt to answer the objections of their antagonists. With the former, all is matter of downright certainty; with the latter, all is doubt, difficulty, subterfuge, and evasion. When the faithful are to be instructed, every priest becomes the sure depositary of the infallible decisions of an infallible church; but when Protestants are to be confuted, the declarations of their most illustrious men are of no authority. Councils are discovered to have been but partly approved; popes did not speak ex cathedra; cardinals and bishops are but private doc

tors; and who cares for the opinion of an obscure priest or friar? Thus nothing is so difficult as to know what the belief of Roman Catholics really is; and when a Protestant adduces their own writers as witnesses, he is frequently told that he is a misrepresenter of their church.

3. The legal enactments of ecclesiastical Rome are, however, still unrepealed, and still in force; and they must remain in force, unless the same authority which enacted should repeal them. A repeal seems to be impossible, as it is impracticable to reassemble another general council. Still provincial councils might be convened and disavow their erroneous principles. This would be showing a good will. Or the living pope might issue his decree to the same purpose. This would be doing something in favour of truth. But until this is attempted, nothing has been done.

4. As the object of the present undertaking is to furnish a correct view of the peculiar tenets of the Church of Rome, it is not necessary to offer any observations on those doctrines which she holds in common with other churches; such as the Trinity; the divinity, incarnation, and atonement of Christ; the divinity of the Spirit, &c. How far these truths are held in righteousness, and whether their glory is not obscured and their influence much perverted by the errors and corruptions which are connected with their system, are inquiries which will occur toward the conclusion of this discussion.

CHAPTER II.

SCRIPTURE.

I. STATEMENT OF THEIR DOCTRINE ON THE AUTHORITY, READING, USE, INTERPRETATION, &c., OF SCRIPTURE. 1. Scripture and the word of God distinguished. Roman Catechism quoted. Roman Catholic version cited. Dr. Milner: 2. Council of Trent quoted. Decree on the canonical Scriptures. Decree on their edition and use: 3 The fourth rule of the Index: 4. The principles deduced from the foregoing— II. SUFFICIENCY OR PERFECTION OF SCRIPTURE. Proofs of this: 1. The direct testimony of Scripture itself. Many passages cited: 2. The absence of every other rule on which we can depend: 3. The Scripture the best testimony of its own sufficiency: 4. It is possible Scripture should contain all things necessary: 5. The completeness of its contents: 6. Nothing material is preserved elsewhere: 7. The contrary doctrine is the source of numerous and great errors, such as Shakerism, Mormonism, &c.--III. THE SCRIPTURES ARE PLAIN OR CLEAR. 1. Romanists say they are obscure: 2. The writers of them must, at least, be as competent as other writers: 3. The Old Testainent was given to the Jews: 4. The New was addressed to all the saints: 5. They are represented as a light to instruct and guide: 6. Examination of 2 Pet. iii, 16: 7. Protestants provide against the obscurity of Scripture: 8. Ability to understand it thoroughly, not the rule of permission to possess and read it. Deficiency of the Church of Rome, both in explaining and promoting a knowledge of Scripture: 9. Mankind liable to fall into error.-IV. THE SCRIPTURE THE RULE AND ONLY RULE OF FAITH AND PRACTICE. 1. The Protestant and Roman Catholic rules defined: 2. The Scripture points out no other rule than itself: 3. The primitive church acknowledged no other: 4. Private judgment not the Protestant rule. Protestant rule explained. Insulated private judgment considered: 5. Uncertainty of the Roman Catholic rule. They are obliged to adopt sometimes the Protestant rule. Dr. Wiseman cited. An ACT OF FAITH. Implicit faith a substitute for faith. The absurdity of it. The collier's faith. Their curious distinctions and definitions. Doubts of Roman Catholics and Protestants compared. Dr. Milner's objection, that Protestants depend on their own talents, answered. Death-bed conversions: 6. Arrogant assertion of

Milner, viz., that their church has an exclusive claim to the Scripture: 7. Their objections against the Protestant rule, considered; objection, "The Church had not the Scripture always." "Many books of the Old Testament are lost." They decin the Bible unnecessary. They have no certain rule: 8. There is no new revelation in the church to constitute a new rule; not the church; nor the fathers; nor councils; nor decrees of popes; nor tradition.-V. How THE SCRIPTURES ARE THE RULE OF FAITH. 1. First, Scripture is the rule to form a perfect faith, as far as man is capable 2. Secondly, It is the rule to form it in a degree of sufficiency for salvation: 3. For this purpose a man need not study the question of the canon of Scripture : 4. Nor know the original languages: 5. Nor consult interpreters: 6. Four things only are required to form a true faith, which may be obtained by all; First, to know what is sufficient for salvation: 7. Secondly, Adapted to the capacity of all: 8. Thirdly, Forms a true persuasion in the mind: 9. Fourthly, Free from injurious error.— VI. ALL ARE TO READ THE SCRIPTURES. 1. Doctrines of the Church of Rome on this point. Fourth rule of the Index. Pius VII. Bull of June 29, 1816. The pope's bull of September 18, 1819. Bull of Leo X., dated May 3, 1826. Bull Unigenitus in 1713. Discordant opinions of Romanists on this. Priest Maguire cited. Sentiments of the Irish clergy. Some, however, affect to approve of circulating the Scripture. Bishop Purcel's opinion. Mr. Henni's sentiment. Some really favour their circulation, but they are generally opposed to it. The Scripture in South America, and at Rome : 2. All should read the Bible in their vernacular tongue: (1.) The Jews read them; (2.) The New Testament enjoins it; (3.) The primitive Christians read them: 3. Arguments against the Roman Catholic restriction on Scripture reading; (1.) Their permission is arrogant and absurd: (2.) Their restriction amounts to a prohibition; (3.) They are opposed to the word of God. They have barely permitted, not provided for their circulation. They refused to permit the British Bible Society to circulate the Douay Bible. They are against its circulation, which is proved by facts. No analogy between the proceedings of the Bible Society and the Church of Rome; (4.) Their people not allowed to exercise their judgment in reading Scripture. Creed of Pius IV. cited. Dr. Milner quoted; and Gother; (5.) They do not instruct their people to read. Milner quoted-VII. THEIR OBJECTIONS TO SCRIPTURE READING, STATED AND ANSWERED. 1. Obj., "The Scripture is wrested by some to their destruction:" 2. Obj., "Fanaticism results from promiscuous reading" 3. Obj., "It produces heresies." Features of resemblance between Romanism and Socinianism; First, The Socinian does not adopt the Protestant rule, nor is he a Protestant; Secondly, The divinity of Christ can be proved from Scripture; Thirdly, There are strong features of resemblance between Romanism and Socinianism; 1st., In doctrine; 2d. In the liberties taken with Scripture; 3d, In the rules of interpretation; 4th, Yet Socinians and Romanists are to be distinguished: 4. Obj., "Scripture reading produces schism :" 5. Obj., "It produces disloyalty, insubordination, and rebellion:" 6. Obj., "It does more harm than good:" 7. Obj., "Christ and his apostles did not propagate the gos pel by writing, but by teaching."-VIII. THE CANON OF SCRIPTURE. I. The Protestants have the same canon of the Old Testament with the Jews: 2. The Apocrypha was not added to the Christian canon during the four first centuries of Christianity: 3. Five reasons against the canonicity of the Apocrypha: 4. Their introduction into the canon of modern date.-IX. GENUINENESS, AUTHENTICITY, AND INSPIRATION OF SCRIPTURE. 1. Remarks on tradition and church authority: 2. The genuineness of Scripture: 3. Its authenticity: 4. Its inspiration.-X. ENGLISH TRANSLATION. The best scholars extol it. The Douay Bible formed upon it. The Scriptures were translated among the primitive Christians.-XI. RETORT ON THE CHURCH OF ROME, BOTH IN REGARD TO TRANSLATIONS AND THE ORIGINAL. 1. They treat with disrespect the original, by preferring the Vulgate : 2. The Vulgate examined: 3. The Douay Bible: 4. Their notes on it: 5. They have not issued the original Scriptures.-XII. GREATER DIFFICULTIES IN CONSULTING THE RECORDS OF THE CHURCH OF ROME THAN OF SCRIP TURE. Difficulties of their plan. Facilities of the Protestant way.

1. DOCTRINE OF THE CHURCH OF ROME STATED, RESPECTING THE READING, AUTHORITY, &C., OF SCRIPTURE.

1. WHEN the Roman Catholic speaks of Scripture, he does not mean thereby the Hebrew and Greek of the Old and New Testaments, but the Vulgate Latin edition, or the Douay and Rhemish translations, embracing also the Apocrypha. This is his Bible, and this, together

with tradition, constitutes his rule of faith, or what he calls the revealed or inspired word of God. Thus the writers of the Trent Catechism say:-"All the doctrines of Christianity are derived from the word of God, which includes Scripture and tradition." Page 19. Again: "If we would have the whole rule of Christian faith and practice, we must not be content with those scriptures which Timothy knew from his infancy, that is, with the Old Testament alone; nor yet with the New Testament, without taking along with it the traditions of the apostles, and the interpretation of the church, to which the apostles delivered both the book and the interpretation of it." "The Catholic rule of faith is not merely the written word of God, but the whole word of God, both written and unwritten; in other words, Scripture and tradition, and these explained by the Catholic Church. This implies that we have a two-fold rule or law, and that we have an interpreter or judge to explain it, and to decide upon it in all doubtful points." Thus Scripture, the apocrypha, tradition, written and unwritten, and all as interpreted by the church or clergy, form the word of God, or the rule of faith according to the Church of Rome.

*

2. The doctrine of the Roman Catholic Church on the canon, authority, publication, and use of the Scriptures, is embraced in the decrees of the Council of Trent, in its fourth session, held April 8th, 1546. The decree concerning the canonical Scriptures (Decretum de Canonicis Scripturis) is as follows:-"This sacred, holy, œcumenical, and general Council of Trent, lawfully assembled in the Holy Spirit, the three legates of the apostolical see presiding therein; having constantly in view the removal of error, and the preservation of the purity of the gospel in the church, which gospel, promised before by the prophets in the sacred Scriptures, was first orally published by our Lord Jesus Christ, the Son of God, who afterward commanded it to be preached by his apostles to every creature, as the source of all saving truth and discipline; and perceiving that this truth and discipline are contained both in written books and in unwritten traditions, which have come down to us, either received by the apostles from the lip of Christ himself, or transmitted by the hands of the same apostles, under the dictation of the Holy Spirit, following the example of the orthodox fathers, doth receive and reverence, with equal piety and veneration, all the books as well of the Old as of the New Testament, the same God being the author of both--and also the aforesaid traditions, pertaining both to faith and manners, whether received from Christ himself, or dictated by the Holy Spirit, and preserved in the Catholic Church by continual succession. Moreover, lest any doubt should arise respecting the sacred books which are received by the council, it has been judged proper to insert a list of them in the present decree."

*Note of the Roman Catholic version on 2 Tim. iii, 16. + End of Controversy, p. 53.

Here

"Sacro-sancta, oecumenica et generalis Tridentina Synodus, in Spiritu sancto legitime congregata, præsidentibus in ea eisdem tribus Apostolicæ Sedis Legatis, hoc sibi perpetuo ante oculos proponens, ut sublatis erroribus, puritas ipsa Evangelii in Ecclesia conservetur: quod promissum ante per prophetas in Scripturis sanctis, Dominus noster Jesus Christus Dei Filius, proprio ore primum promulgavit; deinde per suos Apostolos, tamquam fontem omnis et salutaris veritatis, et morum disciplinæ, omni creaturæ prædicari jussit: perspiciensque hanc veritatem et disciplinam contineri in libris scriptis, et sine scripto traditionibus, quæ ab ipsius Christi ore ab Apostolis ac

follows a list of the books of the apocrypha and the Old and New Testaments. For the sake of brevity we omit the list. The decree concludes as follows:-" Whosoever shall not receive, as sacred and canonical, all these books, and every part of them, as they are commonly read in the Catholic Church, and are contained in the old Vulgate Latin edition, or shall knowingly and deliberately despise the aforesaid traditions, let him be accursed. The foundation being thus laid in the confession of faith, all may understand the manner in which the council intends to proceed, and what proofs and authorities will be principally used in establishing doctrine and restoring order in the church."

The decree concerning the edition and use of the sacred books (Decretum de editione et usu sacrorum librorum) is as follows:-"Moreover, the same most holy council, considering that no small advantage will accrue to the church of God, if, of all the Latin editions of the sacred books which are in circulation, some one shall be distinguished as that which ought to be regarded as authentic-doth ordain and declare, that the same old and Vulgate edition, which has been approved of by its use in the church for many ages, shall be held as authentic, in all public lectures, disputations, sermons, and expositions; and that no one shall dare to presume to reject it, under any pretence whatever."

"In order to restrain petulant minds, the council farther decrees, that in matters of faith and morals, and whatever relates to the maintenance of Christian doctrine, no one, confiding in his own judgment, shall dare to wrest the sacred Scriptures to his own sense of them, contrary to that which hath been held and still is held by holy mother church, whose right it is to judge of the true meaning and interpretation of sacred writ, as contrary to the unanimous consent of the fathers, even though such interpretation should never be published. If any disobey, let them be denounced by the ordinaries, and punished according to law."*

*

*

ceptæ, aut ab ipsis Apostolis, Spiritu sancto dictante, quasi per manus traditæ, ad nos usque pervenerunt; orthodoxorum Patrum exempla secuta, omnes libros tam veteris quam novi Testamenti, cum utriusque unus Deus sit auctor, necnon traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tamquam vel oretenus a Christo, vel a Spiritu sancto dictatas, et continua successione in Ecclesia Catholica conservatas, pari pietatis affectu ac reverentia suscipit, et veneratur. Sacrorum vero librorum indicem huic decreto adscribendum censuit; ne cui dubitatio suboriri possit, quinam sint, qui ab ipsa Synodo suscipiuntur. Sunt vero infra scripti. Si quis autem libros ipsos integros cum omnibus suis partibus, prout in Ecclesia Catholica legi consueverunt, et in veteri vulgata Latina editione habentur, pro sacris et canonicis non susceperit; et traditiones prædictas sciens et prudens contempserit; anathema sit. Omnes itaque intelligant, quo ordine et via ipsa Synodus, post jactum fidei confessiones fundamentum, sit progressura, et quibus potissimum testimoniis ac præsidiis in confirmandis dogmatibus, et instaurandis in Ecclesia moribus, sit usura."-Con. Trid. sess. iv., decretum de canonicis scripturis.

* Insuper eadem sacro-sancta Synodus considerans non parum utilitatis accedere posse Ecclesiæ Dei, si ex omnibus Latinis editionibus, quæ circumferuntur, sacrorum librorum, quænam pro authentica habenda sit, innotescat, statuit, et declarat, ut hæc ipsa vetus et vulgata editio, quæ longo tot seculorum usu in ipsa Ecclesia probata est, in publicis lectionibus, disputationibus, prædicationibus, et expositionibus pro authentica habeatur; et ut nemo illam rejicere quovis prætextu audeat vel præsumat.

Præterea, ad coërcenda petulentia ingenia, decernit, ut nemo, suæ prudentiæ innixus, in rebus fidei, et morum, ad ædificationem doctrinæ Christianæ pertinentium, sacram scripturam ad suos sensus contorquens, contra eum sensum, quem tenuit et tenet sancta mater Ecclesia, cujus est judicare de vero sensu et interpretatione Scripturarum sanc