"I marvel," says he "that ye are so soon removed from him that called you into the grace of Christ unto another Gospel; which is not another; but there be some that trouble you, and would pervert the Gospel of Christ. But, though we, or an Angel from Heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed." And then, either to convince them that this was not written without thought or in haste, or to impress it more deeply on their memory, he immediately repeats what he had said: "As we said before, so say I now again—if any man preach any other Gospel unto you than that ye have received, let him be accursed."

Now, without pausing to inquire into the full meaning of this language, and without imagining for a moment that any but an inspired man would have been justified in using it, we may yet with propriety call on you to mark, how clearly it teaches in what light every corruption of the Gospel of Christ should be regarded by the Christian. If an Apostle, speaking by the Holy Ghost, denounced so fearful an anathema against all false and heretical teachers, surely it is incumbent on every believer "earnestly to contend for the faith which was once delivered to the Saints." He is not to allow his love of quiet, nor his willingness to think no evil, nor any regard for his worldly interests, nor any desire for human approval, nor the faithless fear of human censure, to hinder or abate his determined opposition to errors that would ruin immortal souls.

Whither these remarks are tending, some of you perhaps, have already conjectured; but, possibly, you do not perceive how they are pertinent to our text.

Observe then, Brethren, the Apostle's language in the second Chapter of this Epistle, the one immediately preceding that from which our text is taken. He there alludes to an error which had arisen respecting the second coming of our Lord-some of the Thessalonians converts imagining that it was close at hand. To remove this groundless expectation, he tells them that "that day should not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth, and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the Temple of God, showing that he is God." And then, after warning them that the mystery of iniquity had already begun to work-showing the end of those who believed not the truth—and enjoining them to stand fast, and hold the traditions* which they had been taught, whether by word or his Epistle-he calls upon them to pray for himself, and his fellow-labourers in the Gospel of Christ, "that the word of the Lord may have free course and be glorified."

Now, it is with reference to existing errors, and, we humbly trust, with the same motive, which actuated the Apostle Paul, that we would exhort you, my Brethren, to offer up a similar supplication.

Many amongst you are, doubtless, aware, that it is the confident belief of some of our ablest and most judicious Commentators, that the Heresy of the Roman Church is distinctly referred to in this Epistle; but to enter, even in a moderate degree, into so wide a field of argument, would lead our attention too far away from the practical object of this discourse.

* On this, and other points, see notes at the end.

It will be sufficient for our present purpose, to show, in relation to that Church, that her principles render it imperative on us, as men who profess to love the truth, to love our God, and to love mankind, to strive and pray that the word of the Lord may not be impeded by her endeavours; but "may have free course, and be glorified."

May the divine spirit of love be present with us at this time, while, with a feeling of perfect charity towards every individual of the human race, however great or grievous his errors, we endeavour to demonstrate the necessity for such united efforts and prayers. May we be influenced in our task solely by the desire to glorify God, and to benefit the souls of our fellow-men.

Gospel,
And to

The main ground, then, on which we rest this indispensable obligation, is the awful truth, that the Church of Rome opposes the free course of the by obstructing the free course of the Bible. this, at present, we will restrict ourselves. We will say nothing of the doctrine of purgatory-of the worship of the virgin-of confession and absolution-or of the other various modes in which she deforms the religion of Jesus. We take our stand upon the single fact, that she opposes the diffusion of the scriptures.

And how shall we substantiate this position? We can imagine no fairer way than by a reference to her written rules. If any more equitable mode could be conceived, gladly would we resort to that. But venturing to assume that this is impossible, let us examine her rule on the subject.

In the Index of prohibited books, prepared by order of the Tridentine Assembly, we find this appalling

B

language:"Inasmuch as it is manifest from experience, that if the Holy Bible, translated into the vulgar tongue, be indiscriminately allowed to every one, the temerity of men will cause more evil than good to arise from it; it is on this point referred to the judgment of the Bishops or Inquisitors, who may, by the advice of the Priest or the Confessor, permit the reading of the Bible, translated into the vulgar tongue by Catholic Authors, to those persons whose faith and piety, they apprehend, will be augmented, and not injured by it; and this permission they must have in writing. But, if any one shall have the presumption to read or possess them without such written permission, he shall not receive absolution, until he have first delivered up such Bible to the Ordinary. Booksellers who shall sell, or otherwise dispose of Bibles in the vulgar tongue to any person not having such permission, shall forfeit the value of the books, to be applied by the Bishop to some pious use, and shall be subjected to such other penalties as the Bishop shall judge proper. But regulars shall neither read nor purchase such Bibles, without a special license from their superiors."

Such was the law of the Roman Church, decreed and published in the time of Pope Pius the 5th, about the middle of the 16th century; and rigidly and diligently was it enforced. To offer remarks upon it were needless. We must be unworthy of the name of Protestants-we must be gross dissemblers in all that we profess-if our whole souls do not revolt from such a fearful obstruction as this to the free course of the word of the Lord. It was hardly less than affirming

the position, that the pure word of the Almighty was fraught with poison for human souls; and that none but those who were duly imbued with the principles of the Romish Church would be able to resist its noxious influence; or, at the least, to extract benefit from its freely perused pages.

The terrible effects of this decree will be known in that day when the Books shall be opened before the Great white throne of Him, who shall be the Judge of quick and dead. Till then human conception will fail to compass the sum of misery, which it has wrought for the family of man. The blood of the Martyrs cries but feebly—it is but a drop in an ocean of woe-it is but a unit to countless millions.

But it will be said, "this was a decree enacted in the 16th century; in days of gross and barbarous ignorance contrasted with the present times. The light of learning and science has dispelled-to say nothing of religion itself the thick darkness which then hung upon the nations of the earth. What are the principles of popery now? Do not refer to an antiquated rule: Take her present view of the subject."

Brethren, we will do this, but, permit me, first, to observe, that the Church of Rome, from her earliest days, has asserted her pretensions to infallibility. She distinctly denies that she is capable of error. In what precise portion of her community, or whether in the Pope alone, this unearthly privilege is vested, is a point upon which the members of that Church, are not agreed among themselves. All that they believe unanimously is, that somewhere amongst them it is lodged and abides. Hence with obvious justice and