conclusion. We then observe, that the high priests showed their "liability to err" in an hundred instances, and especially in their condemnation of the Son of God. Dr. Wiseman's own case of analogy, therefore, on which he lays so much stress, evidently becomes a broken reed, and pierces his own hand. The pope succeeds the High Priest; stands in his place; succeeds to his primacy and rule; at least, so says Dr. Wiseman. Well, the High Priest crucified the Lord of glory; what security have we that the pope may not, in the person of his servants, again persecute and put to death the Son of God? The question is naturally suggested by Dr. Wiseman's own argument; but it is impossible to find a satisfactory reply to it.

But the reader will be almost tired of these negative conclusions. Shall we never, he will be apt to inquire, arrive at any thing more satisfactory? If the Romish Rule of Faith proves to be nothing worth, can you, for the Protestant churches, establish any thing more satisfactory? Or are we left, in point of fact, without a guide, on this ocean of life, to direct our course by mere baseless speculation?

We can reply with confidence, God be thanked! that we are not so left. There is a guide, the most unerring and infallible; a rule, perfect as eternal justice and truth could construct; and this guide, this rule, is so accessible, so simple, so intelligible, that among us, at least, every man will be left wholly without excuse, who either neglects or refuses to be regulated by its directions. This rule is nothing else than the HOLY SCRIPTURE, the written word of God, revealed by the direct inspiration of the Holy Spirit, the third person in the ever-blessed Trinity, to divers of his servants, in different ages of the church, and preserved under his providential care, to be, in all ages, the guide of his people, in their journey through this wilderness, towards their eternal rest.

Many, however, will be inclined to doubt, whether there is sufficient ground for supposing that the Scriptures were really intended for this purpose; that they

were meant for universal perusal; and made level to the general understanding of mankind, so as to answer the purpose of an universal rule?

But if such persons are not unbelievers,-if they accept the Bible as the word of God, having no doubt whatever of its divine character, they will be necessarily compelled to believe its own testimony as to its purport and intent. Now this testimony is most full, clear, and explicit. It no where describes itself after Dr. Wiseman's fashion, as furnishing merely "credentials to the church;" which church is then to be the great teacher. On the contrary, while it constantly represents the priesthood as an erring and fallible body, often negligent, often heretical, often idolatrous, often misleading and seducing the people; it ever asserts its own purity, sufficiency, and unerring truth, as constituting the only safe and divinely appointed guide for all mankind.

"The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true, and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward." (Psalm xix. 7-11.) "Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word." "Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me. I have more understanding than all my teachers: for thy testimonies are my meditation." "Thy word is a lamp unto my feet, and a light unto my path." "The entrance of thy word giveth light; it giveth understanding unto the simple."-(Psalm cxix. 9, 98, 99, 105, 130.) "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them."—(Isaiah viii. 20.) "And

Jesus answering said unto them, Do ye not therefore err, because ye know not the Scriptures, neither the power of God?"-(Mark xii. 20.) "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so." (Acts xvii. 11.) "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope."-(Rom. xv. 4.) All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works."-2 Tim. iii. 16, 17.

Now, in all these passages we cannot but perceive that the attributes ascribed to the Scriptures partake of the divinity of their author. Perfection is constantly asserted to be their character. They are unerring, and they are of universal utility. Every recommendation of them is to all; every assertion of their object and aim clearly assigns their value and their use, not to the church only, but to all mankind. They are to, "give understanding to the simple:" they are to enable "the young man to cleanse his way." They are to be the universal test, insomuch. that whatever is not in agreement with them, is at once, and ipso facto, condemned.

And let it be remembered, that all these excellences are ascribed to the Scriptures, without reserve. It is admitted, indeed, that "the unlearned and unstable" may "wrest" "the Scriptures to their own destruction," just as a man may poison himself with that which was prescribed to him as a medicine; but it is never for a moment conceded that, in themselves, the Scriptures are any thing but what is perfectly wise, and excellent, and holy. But a very different language is held with regard to the priesthood, which Dr. Wiseman would have us to believe to have been God's special "provision" for the "preservation of his truth among mankind."

In Jeremiah ii. 8. God says, " The priests said not, Where is the Lord? and they that handle the law knew me not." In Lament. iv. 13. the miseries of Jerusalem are declared to be "for the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her." Ezekiel xxii. 26. bears the same testimony-" Her priests have violated my law, and have profaned my holy things." Hosea vi. 9, says, "the company of priests murder in the way." Zephaniah iii. 4. "her priests have polluted the sanctuary and have done violence to the law." And Malachi ii. 8. addresses the priests in these words, "Ye have departed out of the way; ye have caused many to stumble at the law, ye have corrupted the covenant of Levi, saith the Lord of hosts."""

But what is Dr. Wiseman's answer to all this. It is merely that "much falling off there often was,—a total loss never." Now even if we were to admit this, which, however, is not true,-still, what is the admission obviously implied, as regards a rule of faith? To say that there was "a frequent falling off" is to confess, in so many words, that the priesthood was not infallible,—that it often fell into error. Such, therefore, as guided themselves solely by the counsels and instructions of the priests, would be, of necessary consequence, liable to be led astray. They would be following a rule which was not infallible; whereas those who preferred that rule to which Protestants adhere, would be secure of infallible guidance. "The law of his God is in his heart; NONE OF HIS STEPS SHALL SLIDE. (Psalm xxxvii. 31.) Here is the great practical distinction between the two rules of faith about which we are contending; and here is irrefragable proof of the superiority of the Protestant rule. But we must not open, in the present essay, a question so large as that which is now presenting itself before us, and the consideration of which will naturally come under our view, on the next occasion.

We are now to return to the main question, and once more to compare the two opposing principles,-that of the Protestants, that SCRIPTURE is the only rule of faith; and that of the Romanists, that "God has appointed his CHURCH the infallible and unfailing depository of all truth."

99*

The Protestant rule having been briefly explained at the close of the last Essay, it will be advisable here to examine closely the difficulties pointed out, especially by Dr. Wiseman, in the practical application of that rule.

We may begin with an observation of the Doctor's, that Protestantism, from its very fundamental principle, demands of its disciples a course of study and investigation, which, to by far the larger proportion of mankind is absolutely impossible. He observes

"The fundamental principle of Protestantism is this, that THE WORD OF GOD ALONE IS THE TRUE STANDARD AND RULE OF FAITH. But, to arrive at this, there is a long course of complicated and severe inquiry. You must, step by step, have satisfied yourselves, not merely of the existence of a revelation; but, that such revelation is really confided to man in these very books; that they have been transmitted to you in such a state, that the originals have been so preserved, and the translations so made, as that you are confident, that in reading them you are reading those words which the Spirit of God dictated to the prophets and apostles; and, still more, that you

*Wiseman's First Lecture, p. 10.