the orthodox faith; but that in the study of those Fathers who were, on the whole, members of the true Catholic Church, there is need of a caution, and a degree of learning and sagacity, which would abundantly fit the student for the investigation of the Scriptures without a guide. He who is incompetent to examine the Bible, and to reject all professing truth, which to his own judgment appears not to harmonize with its declarations, is just as unfit for the study of patristical theology. If he cannot read the Bible, he must go on in his darkness. The choice lies between the Scriptures and total scepticism. He must approach the sacred volume with a humble intention of testing all things for himself, whensoever he shall be called so to do, or shall be led into any doubt or difficulty; or he must end his religion at once, and reject as an absurd imposture, a system which demands his assent, without giving him any means for informing himself of its doctrines.

III. Will it now be believed, that at this point the advocates of traditionary authority come in with a solution of all our difficulties, a sword to cut the knot, a criterion for the separation of truth from falsehood, to which they demand our unlimited assent, without attempting to establish

its real soundness? Such a solution is alleged in the well-known rule of Vincentius Lirinensis ; which asserts that we may learn what is genuine apostolic truth, by discovering quod semper, quod ubique, quod ab omnibus traditum est;" "what has been handed down always, every where, and by all;" a phrase, in which, both by its originator and its supporters, the noun substantive, which alone can give the idea any positive tangible meaning, is very wisely left to the imagination to supply. examine this famous test.

Let us, therefore, And we will take it

in the various significations which can be attached to it, commencing with the more evident and natural, namely, that by "always, every where, and by all," is meant "in all times of the Church, every where through nominal Christendom, and by all professing Christians."

1. We ask, then, for a proof, that this is the course which all humble believers ought to follow, that this is a reasonable means for the discovery of the pure truth. What reason have we for supposing, that by the application of such a rule, we shall be led to the sincere doctrines of the Gospel?

It cannot be urged in reply, that this is the natural and correct method of discovering all

truth; that the constitution and course of nature would induce us to anticipate some such criterion in matters of revelation. For none can deny that by such a rule it would be literally impossible to establish any one truth of any description; there is nothing upon which all men are and have been agreed in all ages and nations.

Nor can it be alleged that there is the slightest countenance given in the Scriptures to such a scheme. They are altogether silent on the direct question; and so far as they speak at all upon any fact that bears on the point, they could not but induce an inquirer to look for pure, unadulterated truth from any source, rather than this vaunted agreement at all times, in all places, and by all." The Bible distinctly states, that the true Church will be a small, humble body, shining as a light in a dark place, in the midst of a mighty crowd of open sinners and vain professors; from all that we read of the nature of true orthodoxy, we could not but expect that the rule of Vincentius must inevitably decoy us into fatal delusion. For example, our Lord said,

"Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in

thereat because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. . . . Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." (Matt. vii. 13-16; 21—23.)

Many be called, but few chosen." (Matt. xx. 16; xxii. 14.)

"Fear not, little flock; for it is your Father's good pleasure to give you the kingdom." (Luke xii. 32.)

Such distinct declarations must necessarily compel us, when seeking for the pure faith of Christ, to look for a fearful degree of heresy and sin in the vast body of professing Christians; we should expect that in casting our eyes to past eras of Christianity, and over the present nominal Christendom, we should meet with far more

of error than of truth, far more of hypocrisy than of true holiness. And the course of history does so manifestly confirm these anticipations, so plainly are our Lord's prophecies fulfilled, that so long as the rule of Vincentius is taken to mean what it naturally expresses, we must view it as the unblushing supporter of heresy and ungodliness. If we are to suppose that by "all," it is intended that we are to include all professing Christians, the test is an open subversion of the unity of the faith; it is the expression of the most fatal latitudinarianism; it is the avowal of a principle directly contrary to God's own word; it blesses those whom Christ has not blessed; it abolishes the everlasting distinctions between truth and falsehood, between holiness and sin; between the humble believer and the proud spirit that mutilates God's revelations to please its own ungodly fancies.

Nor is the case in any way altered by excluding from the office of guide all who have lived since the days of the primitive Church. For we are still left in the same position; still do we find the most contradictory accounts of the one unchangeable revelation; still we must receive what is false as well as what is true, must reverence heresy equally with pure religion,