were so." Prot. vers.

"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." Thus the Bereans appealed to the test, and what was the result? And many indeed of them believed." They became Christians.

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My dear brethren, let none be ashamed to do that which the apostles did: let none be ashamed to follow the example of the noble Bereans: and above all, let none hesitate to obey the command of our Lord Jesus Christ: "Search the Scriptures, for you think in them to have life everlasting; and the same are they that give testimony of me." The traditions of men may, and will, deceive you, but the written word, like its eternal Author, is unerring, and shall guide you into all truth.

Turn your attention to the address of Christ, through St. John, to the Church of Ephesus: "I Know thy works, .........and thou hast tried them who say they are apostles, and are not, and hast found them liars."* Here, we find the Church of Ephesus was approved for so doing, so that we have not only precedents, but we have commands also. St. John writes: "Dearly beloved, believe not every spirit; but try the spirits if they be of God: because many false prophets are gone out into the world." Believe not every individual, who professes to be of God, but try them. Thus, then, if we be asked, why we "prove all things"? Our reply is, we have precedents and commands. Can any man's religion be that of his heart, if he have not examined it?

Let me also refer you to St. Peter. I love quoting St. Peter. He was a dearly beloved disciple and servant of Christ, and though he had his failings, he had also great excellencies. He writes: "Being ready always to satisfy every one that asketh you a reason of that hope which is in you.' But what "reason" can that man give, who has never examined the ground of his hope? And in what is he superior to the Mohammedan or Hindoo, if he cannot render "a reason" for that hope which is in him? But why should we examine in order to give a reason"? You will find the answer in Every one of us shall render account

Rom. xiv. 12:

to God for himself."

Now, if under these circumstances, we do not examine the ground of our hope, if we do not believe what God has written, how can we give an account to him? And that account we have to give, and must give, ourselves. It will not avail us to say: 'Our teachers and our clergymen are responsible for what the laity do.' Were the clergy only to be responsible, the laity might do what they pleased. But no! The clergy are responsible for what they teach, and the laity are responsible for what they believe and do. Your pastors can do nothing for you in the awful day of judgment.

There is an important and alarming passage in Ezekiel: "Son of man, I have made thee a watchman to the house of Israel: and thou shalt hear the word out of my mouth, and shalt tell it them from me. If, when I say to the wicked, Thou shalt surely die: thou declare it not to him, nor speak to him, that he may be converted from his wicked way, and live: the same wicked

* 1 Ep. iii. 15.

man shall die in his iniquity, but I will require his blood at thy hand.”* Prot. vers." Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand." Thus God addresses the clergy or watchmen, and states, that if they do not warn the wicked man, and tell him of his sins, he shall be lost, he shall die in his iniquity, and his teacher shall be lost with him.

One more passage before I conclude: "Every plant which my heavenly Father hath not planted, shall be rooted up." Mark the next verse: "Let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both fall into the pit."

In conclusion. I call upon you not to commit yourselves unto any man. It is you that will have to give the account. I call upon you, as in the sight of God, not to rest satisfied with the traditions of men, if you desire to escape eternal ruin. I call upon you as accountable beings,—I call upon you, as you value your immortal souls; and I call upon you by all these, to "search the Scriptures," to "prove all things," and to "hold fast that which is good."

And may the Holy Spirit of God lead you to commit yourselves entirely to his keeping, and to build upon no "other foundation than that is laid, which is Jesus Christ." Amen.

* iii. 17, 18.

+ Matt. xv. 13, 14.

SERMON II.

1 THESSALONIANS V. 21.

"Prove all things: hold fast that which is good."

IN following up the command given in the text, I desire to call your attention to a particular doctrine of the Church of Rome, in order to try it by the standard of truth.

Considerable difficulty exists in ascertaining in a clear and distinct manner, what the doctrines of the Church of Rome really are. You may possibly reply: that is strange! Are we not all aware what the Church of Rome believes? We are indeed acquainted with what the Church of Rome professes to believe, but when we desire to ascertain any particular doctrine, we find that the index to her principles of belief is neither clear nor simple.

It is peculiarly so with the doctrine now to be considered; even to this day INFALLIBILITY has never been defined; neither by pope, nor council, nor by any authority that will enable us distinctly to comprehend its true nature, and examine it for ourselves, nor has it ever been brought forward in that tangible form by which we might refer to it as a standard even of their own erecting.

After the most diligent research, I believe I am not far from the truth, when I state, that the Church of Rome claims solely for herself the privilege, that she cannot err in determining matters of faith and morals.

Though I am not immediately proceeding to examine the testimony advanced in support of this claim, I cannot forbear observing, that the mere assertion of such privilege must appear, even at the first view, not only extraordinary, but also most extraordinary. For, when the Church of Rome comes forward, demanding for herself such prerogative, our attention is naturally directed to the constitution of the claimant, and questions like the following present themselves to our consideration:Of what materials is the Church of Rome composed? Are its members beings like ourselves? or, are they something superhuman? Are they alone exempted from the common lot of humanity ?* And are they justified in saying: "stand by thyself, come not near to me: for I am holier than thou."

I repeat, that at the very first view, there is a strong presumption against this claim. Place it in what light, and examine it in what point, you please, it is a miracle

-a standing miracle! Are you prepared to admit a standing miracle in the Church of Christ, after a lapse of 1800 years, when for seventeen centuries there has not been a manifest and open miracle? In a word, are you prepared to concede to the Church of Rome a claim, which no other church ever presumed to make? If not, you must admit that there is a strong presumption against the doctrine of infallibility.

But the exact seat of this infallibility has never been authoritatively defined. Some place it in the pope, in preference to an assembly of 200 or 300 men of different

* Humanum est errare.-ED.

+ Isaiah lxv. 5.