CHAP. I.

tine Fathers were satisfied with a vague declaration, DISS. III. that "due worship should be given to images," without informing the conscientious worshipper, (in a strait betwixt the danger of profaneness on one hand and of idolatry on the other,) what kind of worship that doubtful phrase was intended to imply '. It may be also noticed that there are several controverted points in religion, (the very points, in fact, most frequently contested among Protestants,) on which no unerring oracle has yet pronounced a decision, and on which variations of opinion may be discovered in the papal Church analogous to those prevailing throughout Protestant communions. I allude to the numerous questions connected with election, foreknowledge, predestination, grace, free will, and the perseverance of the Saints 2.

Nor will the force of our objections be evaded by the reply that actual conformity of faith to the decisions of Popes and Councils is not required; that intentional conformity will suffice; and that every man, whatever be his errors and misconceptions, is capable of salvation who is willing and inclined to believe as the Church believes 3. For if

1 See Bishop Burnet on the Twenty-second Article.

2 For proofs of the divisions here alluded to, see note (U) at the end of the volume, from a very useful work against Romanism, written by the Rev. Joseph Fletcher, M.A.

3

It may here be not inapposite to introduce the well-known example of implicit faith, recorded by various writers, and which

has met with different degrees of Roman Catholic praise and of

CHAP. I.

DISS. III. the Romanist is willing to believe as his Church believes, the Protestant is willing to believe as the Apostles and Evangelists have believed. If then this willingness will suffice for the Romanist, why should it not be sufficient for the Protestant? If the one, when he falls into error, is held excused by intentional conformity to the Romish creed, why should not intentional conformity to the creed of the Apostles and Evangelists excuse the errors of the other? Let this be granted, and both parties are equally infallible.

Thus we find that in all respects the Romish system fails to afford the religious comfort and security we are endeavouring to acquire. Our wellintentioned Romanist adviser has promised what he proves himself incompetent to perform. He has held out to us the enjoyment of an infallible assurance that we have attained to sound doctrine, if we will only profit by the unerring oracles of his Church; but he cannot point with certainty to the proper organ of infallibility, nor establish on cre

Protestant censure. An ignorant collier of the Romish persuasion was asked, what it was that he believed, and answered, "I believe what the Church believes." The questioner rejoined: "What then does the Church believe?" He replied: "The Church believes what I believe." The other, anxious for particulars, resumed his interrogatories: "Tell me then, I pray you, what is it that you and the Church both believe?" To which the collier could only give this answer: "Why, truly, Sir, the Church and I both believe the same thing."-Campbell's Lectures, vol. ii. p. 259.

CHAP. I.

dible evidence the claim of that organ to be infal- DISS. III. lible; nor give any positive security that we shall understand infallibly the oracular truths proposed to our assent. On the contrary, we have seen abundant reasons for being morally certain, that the incapability of error which he speaks of has no existence.

CHAPTER II.

CHAP. II.

siast.

DISS. III. HAVING parted with our Romish guide, we are again in a state of mind to hear, with the same deliberation as before, the suggestions of any other counsellor who may undertake to solve our difficulThe Enthu- ties. No adviser, under the circumstances supposed, is more benevolently willing to come forward, or presents himself with greater confidence to our notice, than the Mystic or Enthusiast'. As a person peculiarly gifted and instructed, he undertakes at once to be our conductor in the narrow path of sound knowledge. To our inquiries how he proves himself more competent to the task, than many others among our friends of equal piety and ability with himself, he replies by a startling appeal to the highest and most awful of all credentials, -the illumination of the Holy Spirit of God. Not

1 There seems peculiar necessity in the present time for pointing out in strong terms the unscriptural presumption of fanatical pretensions; in consequence of certain exhibitions lately before the public, as well in places of religious assembly as of legislative deliberation; and calculated to make the all-important doctrine of the practical and salutary influences of the Divine Spirit, a subject of infidel derision.

satisfied with affirming, like other men, his pious neighbours, that he has studied the divine word of

the Gospel; that he finds the truths which it reveals adapted to his moral constitution; that it leads him to the practice of righteousness "mortifying the deeds of the body, and raising his mind to high and heavenly things"—our mystical teacher assures us, that by the inward workings of the Holy Ghost, he is especially instructed in the whole counsel of God for human salvation; that he is prepared to employ usefully these gifts for the benefit of his fellow Christians; and that he will clear up all our doubts and remove all our difficulties, if we will only hearken with serious attention, and avail ourselves of the opportunities vouchsafed to us.

These lofty pretensions, which amount in fact to the plenitude of infallibility, (and are in no respect inferior to the claims of the Roman Pontiff himself,) would indeed be satisfactory, if our new friend could but establish them on proper evidence. For we might feel ourselves on equal terms with him, as with a private individual; and we might, on all questions in religion, consult him with perfect openness and freedom: whereas his papal rival, living at a distance as a temporal sovereign, either secluded in the recesses of the Vatican, or surrounded by a retinue of cardinals, is wholly inaccessible to personal consultation, except by travellers of the highest rank.

The decided language used by the enthusiast, might with us, as it has done with many, produce

T

DISS. III.

CHAP. II.