ociety a true exposition of the catholic faith in the following century."

The erroneous argument seems to imply the necessity of being able correctly to interpret every part in order to profit by the word of God. But if this notion were tenable, then the Roman catholic divines had no right to read the scriptures, and could not profit by them, for their writings attest that they differed from each other in sentiment, and that they were therefore not unerringly instructed by the Holy Spirit. Thus, the Dominicans, and Franciscans disputed against each other respecting the supposed immaculate conception of the Virgin Mary the Jesuits and Jansenists differed with respect to the doctrines of Augustin. Even the fathers of the primitive church, the Chrysostoms, and Augustines, and Jeromes, and Tertullians, to whom they refer as interpreters, and almost as oracles, derived no profit from the scriptures, and had no right to peruse them, if an unerring explanation of their contents was essential for the exercise of that right; for since those fathers differ in opinion, some must have erred.

Another grievous mistake implied, if not expressed, in the course of reasoning adopted by those who deny the right of the laity to peruse the word of God, is the supposition that be

cause some parts of the sacred volume are very obscure, the more practical parts are also unintelligible;-that none of the inspired books should be read, because all are not understood. Is it then the great object of divine revelation to present a field for the exercise of critical skill? Is it not rather to afford the means of wholesome instruction and sanctification, and thus of being "wise unto salvation ?" Whilst the inspired volume affords ample scope for critics and commentators, with all the illustrations they can bring from ancient languages and ancient history,-from modern travels, and a variety of other sources; whilst it discloses truths so sublime, and contains prophecies so exact, however occasionally obscure, as to have been deemed proper subjects for the research of Bacon, Newton, Locke, and a host of distinguished writers amongst both the clergy and laity; it is no less evident that other parts of scripture,-doctrinal, devotional, and practical parts, -are easily understood by the peasant, the artisan, and even the attentive child. However absurd it may appear to Roman catholic divines that women and children should be permitted to peruse the scriptures; the Vaudois and the clergy of the reformed churches have sufficiently perceived the good effects of such instruction to be still

disposed to approve the method. The sanction of the primitive church is incontestably in their favour. Can it be necessary to mention the Bereans, and Timothy when a child, whose searching the sacred volume is a subject of commendation? The word of God is given to men, not to be perfectly understood by any, but to be diligently perused by all who enjoy means and faculties for this end. Every one who is able to read the Bible is responsible to God for the neglect or improvement of the inestimable privilege. If divine truth be sought by any man, and obeyed as far as understood, that upright man will stand approved. Involuntary mistakes will not occasion his condemnation at the last day. The right of private judgment should be claimed as the birthright of every man, of every christian; but it should be exercised with humility, and with candour, in the spirit of devotion, and under a consciousness of responsibility to God. No man has a right to control another's conscience; he may reason and persuade, but not domineer.

P. 225-9. "La méthode des préjugés est decriée depuis long-temps. bannie des écoles de philosophie comme une source d'illusions, .... Le fameux Nicole tira ses préjugés des mains des petits controversistes."-The false method of reasoning which the moderator attributes to the

bishop, the latter, he says, borrowed from Nicole, a celebrated author, and, as a Jansenist, one of the most distinguished ornaments of the "Port Royal." "Cardinal Richelieu," says

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Mosheim, judged it the shortest and best way to attend little to the multitude of accusations, objections, and reproaches, with which the protestants loaded all the various branches of the Romish government, discipline, doctrine, and worship, and to confine the whole controversy to the single article of the divine institution and authority of the church, which he thought it essential to establish by the strongest arguments, as the grand principle that would render popery impregnable." Other writers adopted the same method of " reducing the protestants to silence.... by the weight of some general principle or presumption, some universal argument, which comprehended, or might be applied to, all the points contested between the two churches. They imitated the conduct of those military leaders, who, instead of spending their time and strength in sieges and skirmishes, endeavoured to put an end to the war by a general and decisive action. This method ... was improved, and seconded by all the aids of eloquence and genius by Nicole....and many disputants. Some of these polemics rested the defence of popery upon the single principle of

prescription; others upon the vicious lives of several of those princes who had withdrawn their dominions from the yoke of Rome; others again upon the criminal nature of religious schism." It is added in a note, "Nicole is supposed to be the author of a book, entitled, 'Préjugés légitimes contre les Calvinistes.'*

Some of the principal arguments employed in this book against the protestants, are precisely the same that the deists make use of to shew that it is impossible for the general body of christians to believe upon a rational foundation. The learned Claude,† in his "Defence of the Reformation," shewed, in a demonstrative manner, that the difficulties arising from the incapacity of the multitude to examine the grounds and principles of the protestant religion, are much less than those which occur in a papist, whose faith is founded, not on the plain word of God alone, but on the dictates of tradition, on the decrees of councils, and a variety of antiquated records that are beyond his reach. The protestant divine goes still farther,

By calvinists we must here understand the members of the French protestant church, and that of Geneva, &c.-ED.

+ A distinguished minister of the French protestant church, and Bossuet's antagonist in controversy, who died an exile in Holland.