in everything essential to salvation. But among the members of the church of Rome a monstrous difference will be found; the nuns of St. Catherine, the monks of St. Francis, the murder-stained banditti of Italy, the merciless destroyers of Spain, the slave traders of Portugal, the ribbon-men of Ireland, are all devoted and acknowledged members of the church of Rome. Do they all speak one language? No; but they are united in constructing the great Babel, which they seek to raise unto heaven. Hence I conclude that the church of Rome is not even a uniform guide.

With the Socinian we can proceed to reason at once from scripture; but no one can provide against a perverted judgment or an obdurate heart: to change these is the prerogative of divine power. The Romanist's pretension to an infallible guide on earth, suggests to us the idea of finding one to present to the Socinian; but if we seek an infallible guide on earth, it will be separating ourselves from the infallible Guide from heaven. I think the way to reason with the Socinian, is to shew the whole tendency of the Old Testament doctrine, pointing to a Saviour both God and Man; and the whole design of the New Testament, to disclose a Saviour both God and Man, and thus to open to him the plan of salvation. The Lord satisfying justice, by taking the punishment of sin on himself, and thus binding his people to him by a law of love, whence follows a conformity to the divine will with brotherly affection for their neighbour, whereby they are impelled to all good works. There is no secret in the matter; let the Socinian humble himself, and seek truth in the appointed way, and he will find it.

But to return to the infallible guide on which Protestants are to place their dependence. Whether we reason, as Mr. Gregg did with the Romanist priest, Mr. Maguire, when he said, 'I have succession from the apostles and ordination as well as you; I can shew that the last popish archbishop of Dublin was a convert, and became the first Protestant archbishop. I can shew that in most of the other sees the like occurred, though this one fact is sufficient for my purpose. I can shew that our church was at first free, but afterwards enslaved to the bishop of Rome; and how can you say, that throwing off the newer doctrines of popery, and returning to the doctrines of the primitive church, does not strengthen and not weaken my credentials? For I can prove succession from the apostles, as you can; and I can prove identity of doctrine with the primitive churches, which you cannot:-'

Or whether we contend that the Christian priesthood is a spiritual priesthood, as prefigured by Melchizedec, who is spiritually described without father, without mother, not like the Jewish priesthood, but without order of descent-in fact that the whole Christian community, with the ministry, forms a priesthood, offering a spiritual sacrifice of prayer :—

In either case the Romanist can shew no such authority as the Protestant; for we have the scriptures, and an infallible guide to their essential truth. Churches, when faithful, have their office, regulating discipline, and supporting and disseminating truth; but truth can be applied to the heart only by divine aid, and churches are to be tried by scripture. The Galatians erred-the Corinthians erred, and St. Paul reproved them; and still the words of the apostle are

preserved, to correct churches, as well as to be a rule of faith for individuals. And so it was of old in the congregation of Israel; priests and people went astray, while the scripture was preserved by Providence to bring them back from error.

The Romanist says that we take the canonicity and authenticity of scripture on the authority of the church of Rome; but he is deceived. The authenticity and the inspiration of the Old Testament is proved by the wonderful providence which has preserved the Jews to be witnesses of both to this day; and the inspiration of the New Testament is proved by the miraculous manner in which it accomplishes and completes the Old. Then the Greek, Armenian, Syrian, and Coptic churches preserved and acknowledge the same scriptures; as also the Albigensian churches, continually Protestant, which according to the confession of even Popish authorities themselves, existed from the time of the apostles, and extended into nearly every country; a people who lived justly before men, and believed rightly concerning God and all the articles contained in the creed. See Reiner. contra Heret. cap. iv. p. 54. So that the testimony to canonicity of any single communion, however extensive it may have been, is but a part of the evidence already referred to. But the strongest evidence of the inspiration of scripture yet remains; it is this the scriptures approve themselves of divine origin to every just man's conscience.' Therefore

1 As an instance of the scripture approving itself to a just man's conscience, I can name an individual of credit who can testify, that he being present where several individuals met to read the Irish Bible, one man, before leaving the room, took the book in both his hands, and laid it on his breast, and said, "There is something in this book

when Romanists assert that their church has divine guidance, we go to the testimony of the apostles; if it had divine guidance it would speak according to them. They may talk of the insecurity of trusting our private judgment; but there is no insecurity in using the understanding God has given us, in what is little more than distinguishing yes from no. I said before, the Romanist must use his private judgment to understand the instruction of a priest; and may we not use it to understand the scriptures, and that too when divine aid is promised? If we did not use our private judgment we could not understand anything; therefore it is absolutely necessary to use it; yet we are accountable to God for the manner in which we use it. We must use it not with self-confidence, but humbly, looking for divine guidance to reveal the truth to our minds, and to dispose our hearts for its reception; for after all, it is in the rebellious heart that the great obstacle to the reception of divine truth lies.

Having the soripture the acknowledged word of God, and having access to the guidance of the divine power, what papal authority can be put in competition with these? Is it the infallibility which asserts, that the rock mentioned in the sixteenth chapter of St. Matthew, on which our Saviour said

which tells me it is the word of God, and I will never part with itnever-there is nothing on this earth that could induce me to do so." This man afterwards proved his sincerity, for being assailed with violent language on many occasions by the Popish priest of his parish, and being pointed at as an object to be shunned by his neighbours, he left his native land, and went to America for the express purpose of being able to read the scriptures without fear of persecution. I can name the man, his parish, and several respectable persons who know the circumstance.

he would build his church was St. Peter, when St. Chrysostom, to whom Romanists address their prayers, asserts the contrary, and declares,'' Not on Peter, for he did not build his church on the man, but on his faith?' Is it to this infallibility men should surrender themselves, when it disagrees with the very saints whom it requires people to adore?

The Romanist's last refuge is an appeal to miracles; but can we receive Romish tales, and reject those of the Mahomedans, Hindoos, and Greek church, which are equally or more wonderful? There are true miracles and false ones. Now since true miracles were performed to confirm divine truth, what shall we say to those which are produced to support an authority opposed to it? So that the law and the testimony is the only safe rule. Now let us come to this criterion, and try a popish doctrine. The gospel says, "By grace are ye saved through faith, and that not of yourselves, it is the gift of God; not of works, lest any man should boast." When we do all the good we can, it is only our duty, still we are unprofitable servants. But the church of Rome says, that people can do more good works than are necessary, and these 'works of supererogation are made available for the salvation of others, whereby mortals are supposed not only to redeem themselves, but to become redeemers; what Mr. Spencer boastfully calls vessels of over-abounding grace. Now is not this doctrine Antichristian?

1 Пeтpos, Peter, does not mean a rock, but a moveable stone; TEτga is the word which means the immoveable rock, and is the word used by our Saviour; so that the meaning runs thus -Our Saviour's divinity is the rock on which the Christian church is built, St. Peter, a stone used in the building.