that she is against the Scriptures, because she feels the Scriptures are against her.

But you would be greatly disappointed if you entered into controversial discussion with a Roman Catholic, expecting that by a few texts you could make an end of the whole matter. No one is much influenced by an authority with which he is not familiar. Roman Catholics generally are not familiar with the Bible; and if they hear passages quoted from it in apparent contradiction with the doctrines in which they have been brought up, they are satisfied to believe, in a general way, that you must be quoting unfairly, and that the contradiction can only be apparent. With the Roman Catholic the authority of the Bible rests on the authority of the Church, and he receives with equal reverence and affection whatever else is communicated to him on the same authority. In arguing with a Protestant, he challenges him to say on what grounds he can justify his submission to the Bible if the authority of his Church be set aside; and he is quite ready to assail with infidel arguments the independent authority of the Bible. For Rome's maxim has been, 'All or none'; and, like the false mother before King Solomon, she has been ready to slay the souls whom she is unable to keep. Thus the inexperienced Protestant, engaging in this discussion, is likely to find the arguments on which he had placed most confidence set aside altogether, or the texts which had seemed to him conclusive disposed of by evasions quite new to him; while, on the other hand, he is plied with citations from ancient Fathers, purporting to show that his interpretations of Scripture are modern, and opposed to the judgment of all antiquity. Thus it frequently happens that an attack, begun with all the confidence of victory, ends in disappointment, and there is danger lest the disorder of failure should degenerate into total rout.

What I am insisting on, then, is that, in this controversy, it would be a fatal error to despise your antagonists. Very often has it happened that untrained bands, full of high spirits, and confident in the goodness of their cause, have found that their undisciplined courage was no match for the superior science of their opponents, or have advanced into

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false positions, whence no courage could avail to extricate them. And so, unwary controversialists are apt to damage their cause by over-statements, to rest the success of their cause on the truth of assertions which cannot be proved, or on the validity of general principles which can be shown by cases of manifest exception not to be universally true. Now, the effect of a bad argument is always to damage the party who brings it forward; for, when that is refuted, it is not merely that the argument goes for nothing, but there is produced a general distrust in the other arguments which are brought forward on the same side. If a book were written containing a hundred reasons for not admitting the claims of the Roman Church, and if ninety of them were thoroughly conclusive, a Roman Catholic advocate who could show that the other ten were weak, would be regarded by his own party as having given a triumphant reply, and as having entirely demolished his opponent's case. And I believe that many a perversion to Romanism has resulted from the discovery by a member of our Church that some of the arguments on which he had been accustomed to rely were bad, and from his then rashly jumping to the conclusion that no better arguments were to be had.

For these reasons, if it should ever be your lot hereafter to engage in controversy, it will be essential to your success that you should have learned beforehand the strongest case that can be made by your opponents, in order that you may not be taken by surprise by anything likely to be advanced in the course of the discussion. You must be careful, also, to distinguish the authorized teaching of the Roman Catholic Church from the unguarded statements of particular divines, and not to charge the system as a whole with any consequences which Roman Catholics themselves repudiate. And, generally, you must beware of bad arguments, the fallacy of which, sooner or later, is sure to be exposed, when, like a gun bursting in the hand, they disable him who uses them. But there is a better reason for taking this course than that it is the more prudent one. Our object is not victory, but truth; for the subject is one of such importance, that a victory gained at the expense of truth would be one in

which we should ourselves be the chief sufferers-left blindly to wander from the truth, wilfully rejecting guidance which had been offered to us.

With regard to myself, I feel that the strength of my conviction of the baselessness of the case made by the Romish advocates removes any temptation to be niggardly in making any acknowledgment they can at all fairly claim. If you play chess with one to whom you know you can give the odds of a queen, you are not very solicitous to play the strict game. You allow your antagonist to take back moves if he will, and you are not much distressed in mind should he succeed in making some unimportant capture on which he has set his heart. I know that it is impossible to prove that the Pope can never go wrong, and quite possible to prove that in many cases he has gone wrong, and very seriously wrong; so it costs my liberality absolutely nothing to acknowledge that on many occasions he has gone right. If the dispute is concerning some Roman Catholic doctrine which I know to be no part of primitive Christianity, it costs me no effort of candour if I see reason to acknowledge that the date of its introduction was a century earlier than some Protestant controversialists had asserted.

On the other hand, the strength of my convictions may operate disadvantageously by rendering me unable to see any force in some Romish arguments, which, to other minds, seem very effective. When I take up some popular Roman Catholic books of controversy, although I am told they have been used with success in making perversions from our Church, they appear to me so feeble, that I feel little inclination to take the trouble of answering them.

But I own that, if it were not that the office which I hold imposes on me the disagreeable necessity, controversy is not to my taste, and I engage in it reluctantly. I read the writings of the Christian Fathers with a purely historical object, anxious to know how the men of former days believed and taught, and quite prepared to find that on many points their way of looking at things is not the same as mine. I take up then books of controversy, and both on one side and on the other I find that those who originally made extracts from the

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writings of the Fathers were more anxious to pick out some sentence in apparent contradiction with the views of their opponents, than to weigh dispassionately whether the question at issue in the modern controversy were at all present to the mind of the author whom they quote, or to search whether elsewhere in his writings passages might not be found bearing a different aspect. The extracts thus picked out are copied, without verification, by one writer after another, so that, to one familiar with the controversy, books on it are apt to seem monotonous. And it constantly happens that at the present day controversial writers continue to employ quotations from writings once supposed to be genuine, but which all learned critics now know to be spurious. I feel little inclination to enter into a detailed exposure of errors of this kind. I have said already that, to an unlearned Christian, familiarity with the Bible affords the best safeguard against Romanism, and I will add now that a learned Christian, who makes himself familiar, by uncontroversial reading, with the thoughts of the men of the ancient Church, finds that he is breathing a different atmosphere from that of modern Romanism, and that he cannot accept many things now propounded as articles of faith, unless he is prepared to say that on many important questions we are wiser than the Fathers. That is what Roman Catholic advocates now actually say: but then they have no right to quarrel with Protestants who say the same.

In one respect I have an advantage in addressing an audience all of one way of thinking, that I am not bound to measure my words through fear of giving offence, and that when I think opinions false and absurd, I can plainly say so. Yet I should be sorry so to use this liberty of mine that my example should mislead you afterwards. In every controversy the Christian teacher should put away all bitterness, 'in meekness instructing those that oppose themselves.' In this controversy we have to deal with those whose feelings of piety and reverence have in part fastened themselves on unworthy objects; and it requires a skilful hand gently to disengage these feelings, and give them a better training-not tear them up and kill them. We assail credulity, not faith; and we cannot use the weapons of those who deny the

supernatural, and refuse to lift their thoughts above material things.

Your future success in controversy, should it be your lot to engage in it, may depend much on the strength of your faith in truths not controverted. For no one is much influenced by those with whom he has no sympathies; and your influence on those whom you would most wish to gain, and whom there is most hope of gaining-those, I mean, who truly love our Lord, and whose will to do His will has the promise of being blessed by the guidance of His Spirit into truth-must depend on yourselves being animated by the same love, and seeking for the guidance of the same Spirit.

In the interests, then, of controversy itself, I might give the concluding caution, which I should in any case have added for the sake of your own spiritual health, namely, that you should not allow the pleasure which intellectual combat has for many minds to detain you too long in the thorny paths of controversy, and out of those pastures where your soul must find its nourishment. 'I love not,' says Taylor, 'to be one of the disputers of this world. For I suppose skill in controversies to be the worst part of learning, and time is the worst spent in them, and men the least benefited by them.' When we must engage in controversy, it is not that we love contention, but that we love the truth which is at stake. Seek, then, in study of the Scriptures to know the truth, and pray that God will inspire you with a sincere love of it—of the whole truth, and not merely of that portion of it which it may be your duty to defend-and ask Him also to inspire you with a sincere love of your brethren: so that the end of all your controversy may be, not the display of your own skill in arguing, not the obtaining of victory for yourself or for your party, but the mutual edification of all who take part in it, and their growth in likeness to Christ.