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and Jesus Christ, whom he hath sent-he requires to be reproved for sin --to be corrected for iniquity-to be instructed in the ways of righteousness, that he may be perfectly furnished to every good work. So that the man who takes heed to the written law of God, and is taught by the Spirit, is furnished for every good work. If he can be perfectly furnished to every good work, by means of the written word, why should he go to the many traditions of man's invention, and not take the word of the living Godthat word given for conversion, for sanctification, and for consolation to his own children, even to the very latest times. This is a solemn subject to us, that the Scripture contains the words of eternal life.

I perceive that I must soon cease to address you. seech you, as in the presence of the living God, that will attend to the written word

I be


"All flesh is as grass, and all the glory thereof as the flower of the field. The grass is withered and the flower is fallen, because the Spirit of the Lord hath blown upon it. Indeed the people is grass. The grass is withered, and the flower is fallen; but the word of our Lord endureth for ever."-You are "born again, not of corruptible seed, but incorruptible, by the word of God, who liveth and abideth for ever."-Isaiah xl. 6-8-and 1 Pet. i. 23.

The written word "shall judge" all men at the last day. "The book shall be opened," and then shall it be found whether men have lived in conformity with the declarations of that book, or whether they "have forsaken the waters-the living waters,' "" and hewn out cisterns, broken cisterns, that can hold no water."

I do not wish to proceed upon man's opinion on the subject of this Rule of Faith: I desire to stand firm and fast on the word of the living God; to take that sword of the Spirit to smite down error and to establish the truth. The mind will be tossed hither and thither by human opinionit will be distracted by men's jarring and discordant ideas -and you will find the man of one century disagreeing with the man of another; but when we come to the word of God, and examine it from the first of Genesis to the last of Revelations, we will find a beautiful consistency there that the spirit of man can never produce-we will read all things necessary to make us wise to salvation."


As my time is short, I should like to advert to one circumstance to which allusion was made by the Rev. Gentleman yesterday. He said that, by our constant appeal to the written word, and by being allowed to use our own judgment thereon, the members of the Protestant Church must run into every species of fanaticism. And then I was

grieved to hear such mention of the name of a dear brother in the Lord, who, although he may have fallen into error, yet still he must be dear to the hearts of all who know him he is dear to mine, as a Christian-as a devoted man-and I would to God that every man professing the name of Christian, loved the Lord Jesus Christ with the same sincerity, and was as devoted to the Lord as that man. I do not mean to attempt a defence of the errors into which he may have fallen, but in estimating a man's character, we ought not to imitate Satan and "winnow" him, for the purpose of finding the vile and refuse chaff, and neglecting the precious and good wheat.

This is an established principle in the Protestant Church, regarding fanaticism (I speak of the Church of England and orthodox Dissenters): when a man becomes a fanatic, he is cast out; for instance :-the Anabaptists were rejected in Germany, England, and Scotland, by the different reformers in those countries; but it is not so in the Church of Rome: up to the present day a man may be a fanatic or aught else he pleaseth, provided he believe in the infallibility of the Church.

The Protestant Churches reject fanaticism as forming any part of their system; but the Church of Rome will hold and cherish fanatics in her bosom. I will now refer, on this subject, to a book, a portion of which the Reverend Gentleman is obliged to read every day, under pain of mortal sin; it is THE BREVIARY. I read in this book of a certain St. Francis, who sailed over an arm of the sea on his cloak, carrying with him several companions in his voyage.-Breviar. 2 Aprilis, S. Francisci de Paula Confessoris, Lectio vi.

I take another specimen-St. Philip Nerius; he was a singular man; he could discern a Saint from his smell

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Virginitatem perpetuo illibatam servavit : idque assecutus est, ut eos qui puritatem colerent, ex odore, qui verò secus, ex fœtore dignosceret."-Brev. 26 Maii. Lectio vi.

Further, in order that he might bear the fulness of divine love, the Lord, we are told, broke two of his ribs, to allow his heart to beat more freely.

Rev. T. J. BROWN Will you read that?


"Caritate Dei vulneratus, languebat jugiter; tantoque cor ejus æstuabat ardore, ut cum intra fines suos contineri non posset, illius sinum, confractis atque elatis duabus costulis, mirabiliter Dominus ampliaverit."-Lect. V.

When Reverend Gentlemen speak of fanaticism, they

should remember that it may be retorted upon them with ten-fold force.

I now commend you to God and to the word of his grace, praying that the Spirit of the living God may descend on those who speak and on you who hear-that he may bless our hearts with a knowledge of his own dear Son-and that we, together with the whole Church, may meet in that kingdom where there is no strife-no division -no enmity-but where a sweet stream of love will flow through every bosom, and oneness of feeling will possess every heart-then we shall grow up to the perfect maninto the measure of the stature of the fulness of the Lord Jesus Christ.


VERY different, Ladies and Gentlemen, is the situation of the Rev. Gentleman who addressed you just now and my situation. I indeed have a press of argument which I find necessary to contract, even to the depriving myself of the advantage I ought to derive from the development of it; he, on the other hand, appears to have remaining so little of argument, that it is necessary for him to enter upon a serious and solemn discourse respecting the general advantages of reading the word of God. Now to every one of these advantages I subscribe; but the conclusion to which he is bound to prove is yet far distant from his premises, viz., that the Bible alone contains ALL the doctrines which Christ willed that his Apostles should hand down to future ages. That is the point at issue, and I earnestly call your attention to it.

How can Mr. L. dare, in my presence, and in the presence of those who attended here during the past days of the discussion, to assert, upon the authority, as I understand him, of Mr. Tottenham, that we had advanced that tradition is placed above Scripture by the Church of Rome, notwithstanding the express and decisive declaration to the contrary which I gave in the exposition of our doctrine on the first day. How can any one, though repeatedly cautioned against uttering misrepresentation, venture to come forward and calumniate us in this manner.

No wonder that many of you have been heretofore impressed with false notions of the Roman Catholic religion, when it happens that, in our very presence, ministers of the Established Church dare to impute to us an assertion in express contradiction to the language we employed. Well did I to cite to you, on the first day, the authority of members, even Bishops of the Established Church, who owned that we had been maligned and eruelly calumniated; and this calumny is to be persevered in against us, regardless of honour, regardless of charity, regardless of the God of truth. I had told you that we do not prefer tradition to the word of God. I had told you that we contend that all the primary essential doctrines of Revelation are contained in the Holy Scriptures. I had told you that the decisions of Popes and Councils we do not put on an equality with the written word of God, for we hold the inspiration of every portion of the Sacred Scriptures, and establish it on a firm basis; but the decisions of Popes and Councils we do not pretend to be inspired, although we repose in the declarations of Christ, that he will be with his Church to preserve it from falling into error to the consummation of the world. There is then a wide difference between the belief imputed to us by the Rev. Gentleman who has just addressed you, and our creed.

But what answer has been given to the arguments which I recently urged? I had adduced many instances of doctrines which the gentlemen on the other side must take on the authority of tradition only. There was abundant scope for his ingenuity in reconciling such apparent inconsistency; instead of which, another attempt was made at imposing upon the audience, and I am represented to you as teaching that there is a contradiction between Scripture and tradition. I said not so; and I am tempted to employ terms in characterizing the proceeding of my opponent which I should afterwards regret to have uttered. Now I neither teach nor believe that between them there is any real contradiction; but pressing my opponents by what is termed an argumentum ad hominem, I exposed the fallacy of their " rule of faith" by showing that the ministers and members of the Established Church acknowledge, subscribe to, and believe in several doctrines for which there is no clear proof in Scripture, and to establish which they must have recourse to the authority of the Church, supported by the traditions of past ages.

I shall not dwell much at length upon such arguments as have been urged. There is but little to notice. I have, however, to remark that the texts produced from Scripture to prove the procession of the Holy Ghost from the Father and the Son, did not prove clearly the procession from both, but from the Father only. Now the great difficulty with the Greek Church is the procession from the Son. The Greek Church has as much learning and acquaintance with the Scriptures as the Rev. Gentleman, yet it is not able to discover the procession of the Holy Ghost from the Father and the Son.

Referring to my arguments, Mr. L. told you that he had produced several commands for the Bible to be written. He did not, however, produce any texts expressing a command that the whole of revelation should be committed to writing, although this was the point which he ought to have established. What proof indeed was there of this in his bringing testimonies from Scripture that certain portions of revealed doctrines should be, or had been written? Is there any immediate connection between the fact that portions of revelation have been written, and that the whole of revelation has been committed to writing. My position therefore was, that there appears no divine command for all the instructions which Christ gave to his Apostles, ALL the communications relative to matters of belief designed to be handed down to future ages, for each one and all to be transmitted no otherwise than by the written word. This was my position; but the Rev. Gentleman takes credit for proving things which I never denied, and on which I freely agree with him.

What Mr. L. has advanced concerning the corruptions of the Catholic Scripture, I am obliged briefly to notice. Yesterday, by a quibble, he evaded the point upon which I challenged him, to show that, in the different editions of the Catholic Scriptures, there were any differences on matters of belief. I did not speak of literal or verbal variations merely, but of doctrinal variations; and I maintained that of these there was not one on any article of belief in the various editions of our own Scriptures. Moreover, whatever different readings of these Scriptures do occur in our Bibles have all originated in unimportant variations. of ancient MSS.; and I shall just now have occasion, from the various readings of the Hebrew and Greek MSS. which we now have, and the variations in the modern Protestant translations of the Scriptures, to show the ad

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