SERMON IV.

Claim for infallibility considered in the second point of view, as a question of fact-Primitive Church unacquainted with the grant-Easter controversy-Anicetus and Polycarp-Victor and the Eastern Churches-Extent of excommunication-Controversy respecting the rebaptism of the Lapsed-Stephen, Cyprian, and the African bishops-First general council of Nice -Difference of opinion respecting the exact position of infallibility-As to what it is, and as to where it is—Unity the boast of Rome-Four opinions as to what infallibility is, and four as to where it is.

SERMON V.

Four opinions respecting the seat of infallibility examined— 1st opinion. It is in the Pope-Facts in opposition to thisCouncil of Pisa-Council of Constance-Instances of Popes contradicting and cursing popes-title of universal bishopPopes have been heretics-2d opinion. Infallibility is seated in a council-Difference of opinion as to when councils exert their infallibility-Two points necessary to constitute a council infallible-Council of Trent-Remarks on the infallibility of councils-Conclusion.

SERMON VI.

3rd opinion. Infallibility seated in pope and general councilDifficulty respecting what is meant by a general council-Pope Gregory VII.-Sacredness of oaths in Scripture-Decree of iii. Lateran council, canon 16. respecting oaths-John Huss and the council of Constance-Council of Constance decided that a council is above a pope-Fifth Lateran council decreed the contrary-4th opinion. Infallibility exists when the Church representative agrees with the Church diffusive-Rome boasts that she is unchanged and unchangeable-Facts to show the contrary-Church of Rome at one period rejected the Epistle to the Hebrews-Reason for so doing-Four authentic documents, all written within the first two centuries, showing what were the doctrines of the Church of Rome at that period-Conclusion.

SERMON I.

1 THESSALONIANS V. 21.

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

THE Apostle Paul wrote his epistles to the Thessalonians under very peculiar and interesting circumstances. He had planted a church in Thessalonica, where he met with severe persecution, insomuch that he was compelled to leave it after a very short stay; but his heart was deeply impressed with affectionate interest for those whom he had left behind as the fruit of his ministry, and to whom the word of the Lord had been blessed. as the apostle writes in the first chapter of this epistle, our gospel hath not been unto you in word only, but in power also, and in the Holy Ghost, and in much fulness."*

For,"

In the course of his progress, after leaving Thessalonica, he sent there Timothy, his companion, and "fellowlabourer in the gospel of Christ," in order "to establish them, and comfort them concerning their faith.". It was on that occasion that this epistle was written.

I have selected the passage, which constitutes my text, for the purpose of making a few observations introductory to a series of discourses, which, if it please God, I intend delivering on doctrines at issue between us and our brethren of the Church of Rome. I feel the deepest

* Douay version.

affection for my brethren of that communion, and trust, that in my addresses to any such, whom the providence of God may bring within these sacred walls, I shall not advance any thing which can give them just cause of offence. I contend not with men, but with things. My objection is not to persons, but to principles; and I attack those principles, because I sincerely believe that they are subversive of the purity of religion, and also, because I desire to deliver my countrymen from their baneful influence.

We shall now make a few introductory remarks on the words of our text: "Prove all things: hold fast that which is good." Nearly all the epistles written by St. Paul were general, directed not to the clergy exclusively, but to the laity also. In fact, if I wanted to establish the point, I could prove that they were written more generally to the laity than to the clergy; but I shall content myself with proving that they were written as generally.

The apostle wrote three epistles to clergymen, viz. two to Timothy, and one to Titus. All the rest were written to churches, and whatever was written to churches, was written to all the laity composing those churches. You may easily satisfy yourselves on this point, by examining the introduction to the epistles, which were directed to all in that place. This is the case with the epistle before us: "Paul, and Sylvanus, and Timothy; to the church of the Thessalonians." In fact, the greater part of it is written, or directed, to the people, particularly the chapter furnishing our text.

In the 12th verse of this chapter, the apostle says: 'And we beseech you, brethren, to know them who

labour among you, and are over you in the Lord, and admonish you." You here plainly see he is addressing the people. He proceeds in the same strain until he comes to the verse before us, and here is an express direction to the laity not to take their religion upon the word of any man, but "to prove all things," and to "hold fast that which is good;" whether it lead them through evil report, or through good report. Yes, it is the solemn duty of every man, after proving, to "hold fast that which is good."

The object of our present address is, to bring before you the grounds on which our forefathers felt it their duty to withdraw from the communion of the Church of Rome. I am perfectly satisfied that the same grounds exist to the present day, to justify a continuance of that separation. And I am equally satisfied, that if our forefathers did not prove their reasons for withdrawing, they were wrong. Surely, it is the duty of both the Roman Catholic clergy and laity to prove whether the first vital principles of their religion be in accordance .with the religion of Christ.

The word which the apostle uses, and which is translated, "prove," is of peculiarly strong import; it is a word which denotes to make proof of any thing, like the trial of metals through the ordeal of fire, in order to ascertain whether they are pure or not. St. Peter so

1. Yes, and let us glory in it, our forefathers were separatists, in the noblest sense of the term, separatists from the MODERN, the TRIDENTINE Church of Rome, but not from that Church at Rome, whose faith was spoken of throughout the whole world. 0, may their children maintain that separation in all its Scriptural integrity.-ED.

uses it:

"That the trial of your faith, (much more precious than gold, which is tried by the fire.")*

In proving all things, we must put them to the test. Our first enquiry, therefore, should be, what is the test? For if we are ignorant of that, we cannot prove anything by it. Our religion is not a thing of human invention, it proceeds from God, and is contained in his revealed word. Whatever opinions, therefore, we entertain, should be brought to divine revelation, as to the test by which we are to "prove all things." Both churches agree that the word of God is the basis of true religion; but, say our brethren of the Roman Catholic Church, there are two revelations of the divine will; one, written, another, unwritten; which latter is commonly termed tradition.

According to the first decree of the fourth session of the Council of Trent, the written and the unwritten word are derived from the same source; that is, they proceed from God; consequently, they are entitled to the same degree of reverence, and the same feeling of belief and piety. Therefore, when we bring things to the test, it is immaterial whether we bring them to tradition, the unwritten word, or to the sacred Scriptures, the written word, since, being derived from the same source, they cannot possibly clash, for God would not say one thing in his written word, and speak that which is contrary in the unwritten word. The Spirit of God cannot contradict himself, and what he speaks is true. It appears to me, then, that we may take our stand upon whichever we choose; but as there is great difficulty in getting at

* 1 Ep. i. 7.