While prosecuting this examination, I shall bring forward no testimony to the contrary effect: I shall barely inquire; Whether the evidence from the three first centuries, as produced by the Romanists themselves, is sufficient to substantiate the FACT, for the establishment of which it is avowedly pro

duced.

Should this evidence turn out to be insufficient, the Latins, even on their own shewing, cannot reasonably demand the admission of their peculiarities. Still less, then, can they demand it, should we find yet additionally in the sequel, that The apostolic origin and the primeval unanimous acceptance of those peculiarities are positively contradicted by direct historical testimony.

CHAPTER II.

INFALLIBILITY.

Ar the very head of latin peculiarities, stands the claim of Infallibility or Inerrancy: a claim, which, if substantiated, will of course compel the admission of every other peculiarity.

According to the decision of Pope Gregory VII, The Roman Church never erred: and, as Scripture bears witness, it never will err to all perpetuity'.

I. When such a claim is thus boldly propounded, and when a direct appeal in its favour is made to Scripture itself: we are obviously led to inquire, what passages of Holy Writ can be produced in evidence, and what testimony is afforded by the early ecclesiastical writers of the three first centuries that from the beginning this claim was always admitted and defended.

1. The passages, adduced from Scripture by

1 Romana Ecclesia nunquam erravit: nec in perpetuum, testante Scriptura, errabit. Dictat. Pap. Gregor. VII. in Epist. lib. ii. epist. 55. Labb. Concil. vol. x. p. 110, 111.

the latin theologians for the purpose of demonstrating the infallibility of their Church, are the following.

(1.) I say also unto thee, that thou art Peter: and upon this rock this rock I will build my Church; and the gates of hell shall not prevail against it1.

in

(2.) Where two or three are gathered together my name, there am I in the midst of them2.

(3.) Jesus came, and spake unto them, saying: All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptising them in the name of the Father and of the Son and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you. And, lo, I am with you alway, even unto the end of the world'.

(4.) He,,that heareth you, heareth me: and he, that despiseth you, despiseth me: and he, that despiseth me, despiseth him that sent me *.

(5.) I will pray the Father: and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth 5.

(6.) Howbeit, when he, the Spirit of truth, is come; he will guide you into all truth: for he shall not speak of himself; but, whatsoever he shall hear, that shall he speak: and he will shew you things to come "

1 Matt. xvi. 18.

3 Matt. xxviii. 18-20.

John xiv. 16, 17.

2 Matt. xviii. 20.

Luke x. 16.

John xvi. 13.

(7.) For it seemed good to the Holy Ghost and to us, to lay upon you no greater burden than these necessary things'.

(8.) These things write I unto thee,—that thou mayest know, how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth2.

2. If, from such scriptural passages agreeably to their well understood aboriginal interpretation, the early ecclesiastics deduced the infallibility of the Roman Church: we may obviously expect to find them perpetually recognizing and defending it. Accordingly, the following passages are adduced, as containing their distinct testimony in its favour.

(1.) The first set of passages occurs in the writings of Ignatius, who flourished early in the second century, and who had been a hearer of the Apostle John.

While yet among you, I cried with a loud voice: Attend to the Bishop and the Presbytery and the Deacons 3.

Farewell in Jesus Christ; being obedient to the Bishop as to the commandment, and in like manner to the Presbytery *.

1 Acts xv. 28.

3

2 1 Tim. iii. 15.

• Ἐκραύγασα μεταξὺ ὤν, ἐλάλουν μεγάλῃ φωνῇ· Τῷ ἐπισκόπῳ προσέχετε, καὶ τῷ πρεσβυτερίῳ, καὶ διακόνοις. Ignat. Epist. ad Philadelph. § vii. Cotel. Patr. Apost. vol. ii. p. 32.

4

• Εῤῥωσθε ἐν Ἰησοῦ Χριστῷ, ὑποτασσόμενοι τῷ ἐπισκόπῳ ὡς τῇ

I exhort, that you diligently do all things in the unanimity of God, the Bishop in the place of God presiding over you 1.

(2.) The next set of passages will be found in the Treatise of Irenèus, who wrote in the latter half of the second century.

Wherefore, Christians ought to obey the Presbyters in the Church, those who have their succession from the Apostles, as we have shewn; who, with the succession of the episcopate, have received, according to the good pleasure of the Father, the sure grace of truth'.

Where the free gifts of the Lord are placed, there we ought to learn the truth from those, with whom is the succession of the Church from the Apostles, and among whom prevails soundness and irreprehensibleness of discourse. For these, both guard our faith in the true God the maker of all things, and increase our love toward the Son of God who made such dispositions on our account, and explain to us the Scriptures without danger 3.

ἐντολῇ, ὁμοίως καὶ τῷ πρεσβυτερίῳ. Ignat. Epist. ad Trall. § xiii. p.

1

25.

Παραινῶ ἐν ὁμονοίᾳ Θεοῦ, σπουδάζετε πάντα πράσσειν, προς καθημένου τοῦ ἐπισκόπου εἰς τόπον Θεοῦ. Ignat. Epist. ad Mage nes. § vi. p. 18, 19.

2

Quapropter eis qui in Ecclesia sunt presbyteris obaudire oportet, his qui successionem habent ab Apostolis, sicut ostendimus; qui cum episcopatus successione charisma veritatis certum, secundum placitum Patris, acceperunt. Iren. adv. hær. lib. iv. c. 43. p. 277.

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Ubi igitur charismata Domini posita sunt, ibi discere opor