church of Rome, do tell you plainly, There is no living judge on earth, appointed by God, to decide the controversies arising amongst Christians, nor any way to determine them, but by Scripture; His words are express and formal, and need no other commentary but a true interpretation.

Optat. Melevit. lib. 5. ad princip.

"Vos dicitis, Licet; nos, Non licet: inter vestrum licet, et nostrum non licet, nutant et remigant animæ populorum. Nemo vobis credat, nemo nobis; omnes contentiosi homines sumus. Quærendi sunt judices. Si Christiani,de utraque parte dari non possunt: de foris quærendus est judex. Si paganus, non potest nosse Christiana secreta: si Judæus, inimicus est Christiani baptismatis. Ergo in terris de hac re nullum poterit reperiri judicium: de cœlo quærendus est judex. Sed et quid pulsamus cœlum, cum habeamus hic in evangelio testamentum? Quia hoc loco recte. possunt terrena cœlestibus comparari; tale est, quod quivis hominum habens numerosos filios: his quamdiu præsens est, ipse imperat singulis; non est adhuc necessarium testamentum. Sic et Christus, quamdiu præsens in terris fuit, (quamvis nec modo desit) pro tempore quicquid necessarium erat, apostolis imperavit. Sed quomodo terrenus pater, cum se in confinio senserit mortis, timens ne post mortem suam rupta pace. litigent fratres, adhibitis testibus, voluntatem suam de pectore morituro transfert in tabulas diu duraturas; et si fuerit inter fratres contentio nata, non itur ad tumulum, sed quæritur testamentum; et qui in tu-. mulo quiescit, tacitis de tabulis loquitur vivus.

Is, cujus est testamentum, in cœlo est: ergo vo⇒ luntas ejus velut in testamento, sic in evangelio inquiratur."

That is, "You say, Such a thing is lawful; we say, It is unlawful: the minds of the people are doubtful and wavering between your lawful and our unlawful. Let no man believe either you or us; we are all contentious men. We must seek therefore for judges between us. If Christians are to be our judges, both sides will not afford such we must seek for a judge abroad. If he be a pagan, he cannot know the secrets of Christianity: if he be a Jew, he is an enemy to Christian baptism. Therefore there is no judgment of this matter can be found on earth: we must

seek for a judge from Heaven. But to what end do we solicit Heaven, when we have here in the gospel a will and testament? And because here we may fitly compare earthly things with heavenly; the case is just as if a man had many sons: while he is present with them, he commands every one what he will have done; and there is no need as yet of making his last will. So also Christ, as long as he was present on earth, (though neither now is he wanting) for a time commanded his apostles whatsoever was necessary. But just as an earthly father, when he feels his death approaching, fearing lest after his death the brothers should fall out and quarrel, calls in witnesses, and translates his will from his dying heart into written tables, that will continue long after him now if any controversy arises among the brothers, they do not go to his tomb, but consult his last will; and thus he, while he rests in his grave, does speak to them in those silent tables,

as if he were alive. He whose testament we have, is in heaven; therefore we are to inquire his pleasure in the gospel, as in his last will and testament.'

It is plain from hence, that he knew not of any living, speaking, audible judge, furnished with authority and infallibility to decide this controversy. Had he known any such, assisted with the Spirit of God for this purpose, it had been horrible impiety against God and the church's peace, to say there was none such; or the Spirit of God was not able by his assistance to keep this judge from being hindered, with partiality, from seeing the truth. Had he thought the bishop of Rome speaking er cathedra to be this judge, now had been the time to have said so; but he says directly the contrary, and therefore it is plain he knew of no such authority he had.

Neither is there the like reason for a judge, finally and with authority, to determine controversies in religion and civil differences: for if the controversy be about mine and thine, about land, or money, or any other thing, it is impossible that both I should hold the possession of it, and my adversary too; and one of us must do injury to the other, which is not fit it should be eternal: but in matters of doctrine the case is clean contrary; I may hold my opinion, and do my adversary no wrong; and my adversary may hold his, and do me none.

Texts of Scripture alleged for Infallibility.

The texts alleged for it by Cardinal Perron and Mr. Stratford, are partly prophecies of the Old Testament, partly promises of the New.

1. (Isa. i. 26.) "Thou shalt be called the city of justice, the faithful city."

2. (Isa. lii. 1.) "Through thee shall no more pass any that is uncircumcised, or unclean."

3. (Isa. lix. 21.) "As for me, this is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of thy seed, nor out of thy seed's seed, saith the Lord, from henceforth and for ever."

4. (Isa. lxii. 6.) "Upon thy walls, Jerusalem, I have appointed watchmen all the day and all the night for ever; they shall not hold their peace."

5. (Jerem. xxxi. 33.) "This shall be the covenant which I will make with the house of Israel, saith the Lord: I will give my law in their bowels, and in their heart I will write it; and I will be their God, and they shall be my people."

5. (Ezek. xxxvi. 27.) "I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them."

7. (Ezek. xxxvii. 26.) “I will give my sanctification in the midst of them for ever."

8. (Hos. ii. 19, 20.) "I will espouse thee to me for ever; and I will espouse thee to me in justice and judgment, and in mercy and commiserations; I will espouse thee to me in faith; and thou shalt know that I am the Lord."

9. (Cant. iv. 7.) "Thou art all fair, my love, and there is no spot in thee."

Now before we proceed further, let us reflect upon these places, and make the most of them for the behoof of the Roman church; and I believe it will then appear to any one not veiled with

prejudice, that not one of them reaches home to the conclusion intended, which is, that the Roman church is infallible.

The first place perhaps would do something, but that there are three main exceptions against it. 1. That here is no evidence, not so much as that of probability, that this is here spoken of the church of Rome. 2. That it is certain that it is not spoken of the church of Rome; but of thể nation of the Jews, after their conversion, as is apparent from that which follows: "Zion shall be redeemed with judgment, and her converts with righteousness." 3. That it was no way certain, that whatsoever society may be called, "the city of righteousness, the faithful city," must be infallible in all her doctrine; with a great deal more probability, it might challenge from hence the privilege of being impeccable: which yet Roman catholics, I believe, do not pretend to.

The second place is liable to the same exceptions; the church of Rome is not spoken of in it, but Zion and Jerusalem; and it will serve as well, nay better, to prove impeccability than infallibility.

The third place is the Achilles for this opinion, wherein every writer triumphs; but I wonder they should do so, considering the covenant here spoken of is made, not with the church of Rome, but with Zion, and them that turn from transgression in Jacob: the words are, "And the Redeemer shall come out of Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; my Spirit that is in thee, and my words," &c. Now if the church of Rome be Zion, and'