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of its guilt. He does not endanger our underrating his benevolence, by leaving it possible for us to conjecture that there exists a sympathy between his feelings and a system of such darkness of character as the Romish: his purity of feeling towards mankind is indeed an ingredient of his opposition to that system which was from the beginning described as taking peace from the earth. It is not against persons, but principles, that Mr. Fletcher directs his reasonings. That he strives lawfully in the good warfare in which he has engaged, is demonstrated by the correctness of his positions, the strength of his. arguments, and the practical good tendency of his work. Our opinion of the merits will be corroborated by the specimens of its contents which we shall introduce into our pages. The Preface commences with the following paragraphs.

The principles of the Roman Catholic religion have become widely circulated in every part of our country, since the repeal of the penal statutes, which tended so powerfully to prevent their diffusion. In par ticular districts, the number of those who profess them have greatly increased; and in some of our larger towns, their places of worship are distinguished by a splendour and magnificence which render them almost equal to the churches of our national establishment, and exhibit visible proofs of the opulence and advancement of their com munion. Their publications are numerous; their clergy are highly respectable in character and talents; and their exertions in support of their own principles are zealous and incessant. It is not unusual for their priests to deliver lectures once or twice in the week, during the season of Lent, on those subjects which naturally involve the points at issue between themselves and the protestants; by which means considerable interest and curiosity are excited, and persons of all denominations are occasionally attracted to their cha pelsJ

To these facts the Author has adverted, not for the purpose of censure and animadversion, but to shew the necessity of corresponding zeal on the part of protestants in the defence and explanation of those great principles, which constitute the basis of their secession from the Church of Rome. Whatever regret he may feel at the success of the means employed in the dissemination of opposite principles, he can feel none at the liberty enjoyed by his neighbours; nor would he wish his opposition to their religious system, to be considered as resulting in any degree from the influence of political motives. On the contrary, if there be any sentiment which he is disposed to hold with the most tenacious grasp, it is this-that every individual and every society possess an unalienable right to worship God according to the dictates of their consciences; and that all secular interference on account of religion, by penalties or restrictions, is irrational, impolitic and anti-scriptural. The only effectual means of counteracting error, are persuasion and argument, and these alone comport with the sacredness of truth and the dignity of religion." The substance of these lectures was delivered some years ago VOL. VIII. N.S.

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to the Author's congregation, in consequence of the zealous efforts of the Roman Catholic priest then resident in the same town, (Blackburn,) in the public vindication of his own principles. The Protestant part of the population of Blackburn, especially the Protestant Dissenting part of it, may congratulate themselves that at such a time their cause was in the hands of an advocate so well qualified to display its strength and excellence, to refute the opposite errors, and to afford the inquiring and the wavering that complete knowledge of the tenets and tendencies of Roman Catholicism, which is an essential pre-requisite to their determi nation, and which, in proportion as they yield themselves to the influence of moral power, is of itself sufficient to satisfy the one and to confirm the other. From the list of topics included in these lectures, it will be perceived that every important point involved in the controversy, has received attention from the Author. They are the following: I. On the Authority of the Church. II. On Oral Tradition. III. On Papal Supremacy. IV. On Transubstantiation, and the Sacrifice of the Mass., V. On the Sacraments of the Church of Rome. VI. On the Invocation of Saints, and the Use of Images. VII. On Purgatory, and the Doctrine of Merit. VIII. On the Roman Catholic Hierarchy. IX. On the Genius and Tendency of the Papal Religion.

On these subjects novelty cannot be expected. The controversy indeed may be considered as exhausted so long has it been agitated, and so numerous and able have been the writers who have taken part in it, that nothing of moment is left to the research or ingenuity of contemporary authors. An exposition of principles, however, will frequently be a service to which various circumstances in the collision of the opposite interests, will invite the respective parties. On such occasions, the ability and honourable character of the polemie, must be estimated by the judgement which he manifests in the selection of his materials, the logical skill with which he arranges his arguments, and the evidence which he furnishes of a predominant regard to the interests of truth and virtue. In all these respects, the Author of these Lectures is entitled to high commendation. The principles of Roman Catholicism he has derived, not from the statements of its enemies, but from the writings of its ablest advocates; thus obtaining for his representations a character of indisputable authenticity. He has displayed his arguments distinctly and orderly, and has employed himself in this labour only as it is a necessary means of preserving and increasing the light of truth; the purity of liberty, and the felicity of mankind.

The primary topic of discussion in the controversy between the Romanists and the Protestants, is the rule of judgement, and the standard of appeal in religion; the former party asserting the exclusive competency of their Church, as the living supreme

judge of controversy and the rule of faith; the latter maintaining the exclusive sufficiency of Scripture as the only authorative rule of faith and practice in matters of religion. With the decision of this point the cause of the respective parties must stand or fall. The importance therefore of the claim exhibited by the Romanists, is indisputable, and in exact proportion as it is important, ought the grounds on which it is rested, to be plain and palpable, and the evidence by which it is attempted to be supported, luminous and conclusive. It is in fact identical with the original pretensions of Christianity, which were established by a miraculous agency, conferred upon its first propagators, and exerted openly for the conviction of the world; since there is practically no difference between the original characters of religious doctrines included in a supernatural communication, and a permanent interpretative authority implying infallibility and demanding submission. The power by which the former was emitted, is essential to the validity of the latter, and the same proof of its connexion with the one must be required as really adhered to the other. But where is the external proof of an exclusive Divine authority in the Church of Rome, to dictate the interpretation of a written revelation? It has absolutely no existence. In the total absence therefore of all appropriate evidence capable of supporting such a clain, we are not only justified in resisting it, but are solemnly bound to discard and oppose it, from the very principle which authorizes us to reject a communication purporting to be Divine. that is not accompanied with satisfactory demonstration of its Divine origin,

The existence of a living, oracular, and infallible tribunal in the Church, to declare the sense of Scripture and to determine its authority, is a purely gratuitous assumption, devised by a crafty priesthood to further their own purposes. The Divine Being has never in all the extent of his communications to mankind, imparted one particle of information on such a question. The strongest of all proofs is obtainable, that the Scriptures are designed for individual use, that every man is in his duty in obtaining them, and that to himself it belongs to ascertain in what respects and in what degree he is interested in their contents. With more plausibility than attaches to the claim, as urged by the Romanist, might it be alleged as the prerogative of the ancient Jewish Church. But does our Lord ever recognise such a claim? No. He refers his hearers invariably to the Scriptures, themselves, apart from all living authorative interpretation. Does he not exhort the people to "search the scriptures?" Does he ever direct them to the priests? And what can his words-" If "they believe not Moses and the prophets, neither will they be"lieve, &c." import, but that every individual was on his own.

ponsibility and right as an interpreter of the message of revelation?

How stands the case as to the New Testament? Was there at the time of its original publication a college of' clergymen' to whom it was committed after the manner of the Sibylline ora cles deposited with the Pagan priests of Rome, that they might consult it as occasion might demand, and deal it forth to the world as they might think proper? So it seems we should believe! But the fact is far otherwise. The Apostolic Epistles were addressed to all the members of the Christian societies to which they were sent, to be publicly read in their assemblies, and to be circulated without restriction or limit, for the use and benefit of the whole world. The Gospels were sent abroad precisely in the same spirit of general utility. Every man was not only at perfect liberty to obtain copies of the sacred books, according as his circumstances might furnish the occasion, but felt himself perfectly unrestrained in the use and application of his mind to their contents. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia,' read, as well as heard, the wonderful works of God, in the numerous copies of the Scriptures which were so early circulated: a circumstance we may assure ourselves which never could have occurred under such a system as that which, less conspicuous for truth and holiness than for cunning craft and secular despotism, entitles an old man and a company of intriguing associates at Rome the Church,' which all Christians are reverently to regard and to obey!

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Against the whole of this pretended claim, Mr. Fletcher has directed a series of argument so compactly and so strongly framed, that we feel no hesitation in recommending his first Lecture as very creditable to him as a reasoner. For its purpose it is quite effectual. We shall extract the propositions which head the several series of argumentative passages directed against the principle, that the canonical authority of the books of Scripture is dependent on the Church of Rome. Mr. F.remarks, That it was not the Church of Rome, nor a council convened by the authority of the Church of Rome, that first ascertained and determined the canon of Scripture That whatever church or council might publish a declaration concerning the canon of the New Testament, the authority of that canon could not arise from the declaration itself, but from the antecedent evidence on which it was founded That unless the antecedent authority of the New Testament, prior to all such declarations of it, be acknowledged, it will be impossible to prove the Divinity of the Christian Religion-That if the authority of the sacred canon rest on the supposed prior authority of the Church of

Rome, it will be impossible to prove the authority of that Church from the sacred canon-That the authority of the Church of Rome, is totally unsupported by the New Testament. Under the last division the following definition and description of a Christian Church are introduced, as that to which the New Tes tament gives its exclusive sanction.

Every organized society assumes some principle as its basis; and in an inquiry respecting the constitution of a religious society, special importance must attach to right views on this subject. A church of Christ, according to scriptural testimony, is not a mere assembly or aggregation of people combined by political arrangements, and dependent on the will and authority of a civil government. It is not the accidental association of a number of individuals and families, who may happen to live within the artificial boundaries of a parish. It is not a promiscuous crowd of various and opposite characters, who meet together once or twice a week, because of the local convenience of the place, or the conceived attractions of a preacher. In all these reasons or grounds of union, we can recognize no scriptural principle. We can perceive only the authority of power, the influence of custom, or the effect of accident; and though under the controul of divine agency, their ultimate operation may be beneficial, yet in their immediate action we trace nothing at all amounting to religious conviction; so that when their force is suspended or counteracted, the union is dissolved! The principle of scriptural union appears to be the knowledge and influence of divine truth, leading to a voluntary association of believers for the purposes of mutual edification, in the observance of all divine institutions. Thus the first churches were constituted in the apostolic age. The truth of the glorious gospel, attested by "infallible proofs," was proclaimed to men for the obedience of faith." Wherever it was cordially received, it became, through the power of the Holy Spirit, the principle of obedience; it constrained those who had given themselves to the Lord, to give themselves to one another according to the will of God." It led those whom the providence of God had stationed near each other, to meet in one place," and to submit to all the laws and ordinances which Christ had enjoined, either by his own authority, or the delegated authority of his apostles. Here we witness the result of personal conviction, the effect of enlightened principle; and in all succeeding ages, those have most nearly resembled the primitive churches, who have formed their union on the basis of evangelical truth, and have regarded that truth as the ground of their hope, the support of their holiness, and the firm bond of their mutual attachment, and zealous co-operation. In the constitution of a scriptural church, we recognize the authority of Christ as its warrant, the truth of Christ as its foundation, and agreement respecting that truth as the principle of fellowship. p. 27-29.

These sentiments are worthy of the serious attention of every individual who would understand the nature of the original institutes of the New Testament. Among many Christians, vague

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