II.

THE HOLY CATHOLIC CHURCH, A WITNESS

AGAINST ROMISH CORRUPTION.

FROM THE EPISTLE." Whatsoever things were written aforetime,

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were written for our learning; that we through patience and "comfort of the Scriptures might have hope."-Rom. xv. 4.

It

IN the commencement of any enquiry, it is neces sary to settle in our own minds certain preliminary questions, respecting the subject proposed. would be absurd, for instance, to enter on the examination of any particular Revelation, unless we had previously admitted, that a Revelation was a possible thing. Just thus, it would be hopeless to discuss the question of alleged doctrinal corruption, in a Christian Church, with a man who should set out by affirming Infallibility to be necessary to every true Church; or maintain the special Infalli

The Second Week in Advent.

bility of that one Church in particular. It is necessary, therefore, on the present occasion, that we candidly, in the first place, entertain this question,Have we any reason to believe, that God promised a spiritual Infallibility to any particular Christian. Church? or any particular number of combined Churches? On the decision of this question much of the accuracy and truth of our subsequent enquiries and conclusions must, of course, depend. And a question of such vital importance cannot surely be hastily decided by any who desire to know and maintain truth.

For observe; It is rather a question of principle than of fact. I do not ask you to decide, at once, whether there be now an Infallible Church on earth, or not?--But, whether we are in any way authorized to expect that there should be one?—It might be quite true, that there is now a really existing infallible Church of Christ; and yet it might at the same time be true, that the world had no reason to look for it, before it came: just the same as it is true that we meet with an oasis in a desert, though there might be no previous reason to expect it. I do not therefore ask, at first, even for an opinion as to the fact of the present infallibility of the Church of Rome; it is quite possible for any man

to believe in the infallibility of that Church, and yet believe it to be an unpromised and gratuitous blessing from God, bestowed upon the world. Setting aside, then, at present, this question of fact, let us examine chiefly the question of principle. Does Reason, or does the Bible, or does Primitive antiquity authorize us to expect an Infallible

Church on earth?

And, in the first place, arguing from rational grounds alone, I should be apt to conclude, that the certain infallibility of a Church would prevent even the possibility of a moral obedience, or rational faith; It would leave nothing optional-nothing voluntary. However gratifying the notion of infallible teaching may be to our natural carelessness and inaction in spiritual things, it seems to me to be wholly irreconcileable with a moral submission to God's laws. For there can be no virtue, nor even praiseworthy faith, among men, if the knowledge of truth is thus reduced to an involuntary and mechanical sort of certainty. In this case, too, what need could there be of prayer or any other Christian means of knowledge? And in exact accordance with this reasoning it is found, that a blind reliance on infallible teaching has too often produced moral inactivity among the multi

tude; both with those who trust the infallible teaching of a Church; and those who boast of the infallible teaching of the Spirit. But here leaving this argument which many of you may pursue further for yourselves, from these hints; let us turn chiefly to the Scriptures.

And, in the absence of all clear theoretical statement there, on this subject, we must examine the history of the case; and it is observable surely, that of all the numerous Churches mentioned in the New Testament-we do not find one which is represented as secure from error. But, on the contrary, to each and all, there is given some exhortation to faithful diligence and watching, couched in terms wholly inconsistent with the notion of infallibility.

Mark, for instance, the Church of Ephesus whom St. Paul declares to be "blessed with all spiritual

'blessings in heavenly places in Christ," Eph. i. 1. Taking leave of this very Church, in the 20th chapter of the Acts of the Apostles, he says, "For I know

this, that after my departing, shall grievous "wolves enter in among you, not sparing the "flock. Also of your ownselves shall men arise, speaking perverse things, to draw away disciples

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after them.-Therefore watch." Look next to

the rest of the seven Churches of Asia, mentioned in the Apocalypse. To all, save one, threatenings and warnings are given, for the symptoms of defection and fallibility already too manifest. And even that one exception, the Church of Smyrna, of whose purity the blessed Ignatius speaks so highly, is reminded of a synagogue of Satan" among them, and exhorted-" be thou faithful."

It is notorious that the Churches of Judea and Samaria were, in the Apostles' days, especially infected with Judaizing heresies: but observe also, consecutively, each of the Churches to whom St. Paul addressed his Epistles. Writing to the Church of Rome, he says (chap. xi. 20) of them, and of the Gentile churches generally (making no exception of any one in particular), “Thou wilt

say then, The branches (the Jews) were broken “off that I might be graffed in. Well: because "of unbelief they were broken off; and thou "standest by faith! Be not high-minded, but spared not the natural

'fear! For if God

branches, take heed (observe! this is in the "letter to the ROMAN Church) lest he spare not "thee! Behold therefore the goodness and seve

rity of God; on them which fell, severity; but to "wards thee, goodness; IF THOU CONTINUE IN HIS