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mortal writings, which have been preserved for the instruction of mankind, consists of homilies of this description. Those of St. Augustine and St. Gregory, among the Latin fathers, possess their relative value and importance; and similar productions of other fathers might be mentioned with applause. To be prepared for these instructions, and afterwards to retain them, it was proper that the faithful should be assiduous in reading the Scriptures, and particularly the parts that had been expounded, in order to co-operate with the zeal and activity of the pastors. This is the real reason of that earnestness which St. John Chrysostom and other fathers perpetually employed, to animate the faithful to read the word of God; and this is in perfect unison with the spirit of the church at all times. To urge the faithful to study the divine oracles in sentiments of humility, docility, and submission, with such guides as the holy fathers, or any orthodox commentators; and to introduce salutary restraints, by which the unlearned and the unstable are prevented from wresting the Scriptures to their own perdition, are objects by no means incompatible, and are both directed by the maternal tenderness, and the sagacious prudence of the church.

IV. The corresponding number contains a singular piece of reasoning. The apostle1 orders his epistle to be read to the brethren; therefore,

1 1 Thess. v. 27.

urges the catechist, it is the duty of all to read the Scriptures. The epistle was undoubtedly read, agreeably to St. Paul's desire, in the religious assemblies of the faithful, where the pastors were present to explain any difficulties; and this is what the Catholic church sanctions by her practice. But this does not authorize the indiscriminate reading of the Scripture, without note or comment, where each man constitutes himself the judge of the divine oracles, and the architect of his own faith?

V. If the Jews were urged to make the divine law the subject of incessant meditation, it is perfectly right that Christians should pursue the same conduct with increased ardour; but this is to be accomplished with exact order, and the rigid observance of discipline; with a profound humility of mind, and a strict submission to the order established by Christ; which was, constantly and invariably to hear his church.

VI. The catechist surpasses himself in boldness and insolence, when he arraigns the practice of the Catholic church, on what he deems a false ground of the obscurity of the Scriptures; which, says he, are not so obscure in things necessary to salvation. St. Peter thought otherwise, when he represents the unlearned and unstable, wresting not only the epistles of St. Paul, but OTHER SCRIPTURE, to their perdition. Besides, if the

1 Loc. cit.

Scriptures are so clear in doctrines necessary to salvation, by what unlucky combination of circumstances has it happened, that the days of "Reformation," which are supposed to have ushered in light on a benighted world, have exhibited such a want of uniformity among the reforming doctors and their disciples? Books without end might be written to expose the variations of Protestant churches, and Protestant divines: the learned and eloquent Bishop of Meaux published two ample volumes on the subject, and has favoured the world with such testimonies, as completely destroy the credit of Protestantism'. Even on the subject of the most adorable Trinity, the knowledge of which is surely necessary to salvation, the most inconsistent, jarring, and romantic systems, have been formed among Protestants; and numbers at this day, designating themselves Unitarians, openly and avowedly give up the mystery altogether. What is the source of this evil, but the indiscriminate liberty allowed by the principles of Protestantism, not only of reading the Scripture without the necessary precautions of Christian humility and orderly submission, but of judging of the contents of the sacred volume, without the aid of note, comment, or interpreter.

Let not the catechist then assert, that the prevention of heresy is a mere plea for the salutary

1 See Variations des Eglises Protestantes, par Bossuet, passim edit. Paris, 1730.

precautions in question, without any substantial foundation since the state of the Protestant ;

world is a practical proof of the solidity of the Catholic discipline. Let him cease to exclaim, that we might as well forbid the use of meat and drink, for fear of abuse; for if he asks his medical adviser whether, in any case, the natural liberty of mankind should be restrained in the use of meat and drink, he will unquestionably receive for answer, that innumerable instances occur where such restraint becomes necessary for the preservation of human life, and for the maintenance of that station, which has been assigned to each person by the orders of Providence. A similar mode of reasoning fully justifies the Catholic church in all the prudential precautions which duty has impelled her to adopt, in preventing a general and indiscriminate license of reading the sacred Scripture, without note, comment, or exposition.

QUESTION XXV.

Why do you believe that the books commonly printed, and bound up with the Bible, called Apocrypha, are not canonical Scripture ?

ANSWER.

1. Because the true oracles of the Old Testament were delivered to the Jewish church, Rom. iii. 2, and these books were not delivered as such.

2. These Apocrypha were not written by men inspired, as all canonical Scripture must be. 2 Tim. iii. 16.

3. As the Jewish church knew of no other canonical Books of the Old Testament, but what the Protestant churches own; so the primitive church received no other from the Jews but these.

4. Some of the authors of the books called Apocrypha make

excuses for themselves, and beg the reader's pardon for their mistakes; which is not the language of the Holy Ghost. See 2 Maccab. xv. 38: see also the Prologue to Jesus the Son of Sirach,

5. In the ancient account of canonical books, particularly that of the Council of Laodicea, in the year 364, these Apocrypha are left out.

6. Whereas it is pretended that these Apocrypha were read in the primitive church, we grant it; but it was for the instruction of men's morals: they did not resolve their faith into them; no more do we.

7. Some learned men of the church of Rome do not believe them to be canonical.

OBSERVATIONS.

HERE we have a most important subject of discussion, in finding a true and unequivocal rule

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