fords no remedy to the evils above mentioned. If, on the other hand, they acknowledge it, then they differ in their mode of understanding the meaning of the Church itself, and make even its decisions a subject of dispute. This fact is also established by experience.

But to meet the objection directly, we assert, that God, if he had seen fit, might have afforded to man infallible means for the prevention of heresy. But this life is a place of trial. There must be heresies, that they which are approved may be made manifest. We must conclude, therefore, that it was not the will of God to afford us infallible means for our liberation from all error. He has chosen to give us merely the power of acquiring knowledge-just as he has afforded means for the relinquishment of sin, leaving it in our choice to embrace these means or not; and according to the neglect or use of them, we shall be punished or rewarded.

Finally we may add, that there is a remedy for heresy and schism-an attachment and assiduous attention to truth -a devout mind exempt from the influence of pride, prejudice, or envy-and a pious moderation in matters not essential, leading us to bear with the weak, in obedience to the precepts, and after the example of the Apostles. If this be our rule of conduct, the truth must and will shine forth on subjects of essential moment. Harmony will reign in Christian society, and they who are engaged in the search of truth, will, by their united efforts, assist each other in the work of the Lord.

It ought to be observed, in conclusion, that, with the Papists who interpret Scripture according to the general opinion of the Church, may be classed those among Protestant Christians who recognize the authority and opinions of eminent teachers as regulating the meaning of the sacred Scriptures. It is a notorious fact, that there are many who think it a sin to dissent at all from the opinions of such

men, and look upon those as heretics, who recede from them in the slightest degree. This system is evidently the same as that of the Papists. For if we may depart from the interpretations of Councils and Fathers, what have these. Doctors above the ancients, that they are to be regarded as infallible?

They will say perhaps that modern expositions are the best, and should, therefore, be adopted We reply, that every man professes to be searching for the truth. This is professed by the Church of Rome, and by every individual teacher. But no one should regard his own interpretations as correct, until they have been fairly examined. and approved by others. But it may be replied again, these expositions have been examined and approved by synods, universities, and similar societies. We answer, that those learned men and those universities examined for themselves not for us. Every man should rely upon his own understanding-unless, indeed, it be designed to introduce a new papacy. We acknowledge, indeed, that received modes of interpretation should not be departed from unnecessarily, and that this when done should be done. with caution and moderation. Every novelty should not be seized upon as if its truth were already demonstrated. We ought neither on the one hand to be wanting in respect to our own understanding, nor on the other to employ ourselves wholly in searching for something new. The knowledge of truth should be our only object. When we discover a mode of interpretation therefore, differing from the usual method, it should be proposed with great reserve, as an evidence that we place no overweening confidence in ourselves, but are engaged in a modest inquiry after truth. And if there is a probability, that the new interpretation will be productive of more evil than good, of disturbance rather than edification, instead of being promulgated, it should be passed over in silence. In short, we should act

in reference to this subject, with the utmost liberality, prudence and forbearance.

But it is not to be supposed, that there is no longer room for discovery or occasion for divine illumination. Much was undoubtedly brought to light at the time of the Reformation; and we cannot sufficiently admire the spirit of the Reformers, by which they were enabled to rise so far above the genius of the age, and to extricate themselves from scholastic darkness and its abominable systems. But though they did much, they did not accomplish every thing. At that period, a competent skill in oriental learning was impracticable, a corrupt philosophy was universally in vogue, and commentaries, as the necessity of things required, were entirely controversial. Since that time, a clearer light has been revealed. A more extensive knowledge of the Oriental languages, a profounder skill in the art of criticism, a purer philo-ophy have been disseminated. It is not at all surprising, therefore, that with the aid of these advantages, interpretations should be offered superior to the ancient. And, surely, such ought not to be rejected, merely because they are proposed by moderns.

Gleanings.

1. Sources of information concerning the Waldenses and Albigenses, down to the year 1697; from the Classical Journal for March, 1826. Vol. xxxiii. p. 130.

1. Reynerus Sacco, the inquisitor who was employed against the Vaudois, asserted that the sect of the Vaudois commenced either in the days of the apostles, or of Constantine the Great and Sylvester, in the beginning of the fourth century. He added, Coram hominibus juste vivunt. (Leger, pt. 1. p. 183. Usher, p. 151. 210.

2. Claudius Seisselius, Abp. of Turin, and of the Valleys, A. D. 1500, vindicated the morals of the Vaudois. (Ibid. p. 184.)

3. Thuanus, A. D. 1560, vindicated their morality. (Ibid. p. 184.) See more testimonies in Leger. (Ibid.)

4. Centuriatores Mageburgenses, 1569, Cent. xii. p. 1204, de Waldensibus, seu de Pauperibus de Lugduno. Abp Usher observes, (p. 156.) that this work contains the most ancient information from Ms.

5. Abp. Usher's work, before referred to, and entitled De Christian rum Ecclesiarum Successione et Statu, 1613.

This

This most important document is the basis both of Leger and of Morland. We should notice particularly, p 17, where he observes, that there was no need of witnesses before the seventh century, for proof of which he alleges Bp. Jewel's testimony: Quod cum ab aliis, tum a Johanne Juello immortalis memoriæ viro luculenter demonstratum.' N. B. may be true with respect to doctrine; but does not apply to usurpation. Both Irenæus, Bp. of Lyons, and Hilarius, Bp. of Arles, were witnesses against the claims of Rome to undue jurisdiction, before that jurisdiction was employed to enforce Antichristian doctrine. (Sir I. Newton on Daniel, and Bower's Lives of the Popes.) P. 61. Remarks on the Revelation of Antichrist. Compare Mede on Dan. xii. 11. P. 149. Rev. ii. 24, is descriptive of Popery. P. 151, 210, he properly rejects and refutes the ignorance of those who derive the Vaudois from Peter Waldo. P. 156, he refers us to the Cent. Magd. as above stated.

6. Perrin's History of the Waldenses and the Albigenses, 1619. His ignorance of th origin of the Vaudois is corrected by his second English translator. This work is valuable for showing the effect of the persecutions and dispersions of the Waldenses and the Albigenses to have been the diffusion of primitive Christianity throughout Europe. The providence of God particularly in bringing the English, in the ime of Edward III., into contact with the Albigenses, deserves special note. This was that dark hour, when all our fathers wor shipped stocks and stones." Wickliff was the most eminent of their converts; but the voice of his thunder was to be sealed. To Perrin, we believe, we are principally indebted for the writings of the Waldenses, bearing date before the time of Peter Waldo.

7. Sir Samuel Morland's History of the Vaudois, 1658.

This noble author brings down their history to his own times. He asserts the antiquity of the Vaudois, and alleges the testimonies of Rorenco, prior of Lucerna (1632), that this heresy continued to the eighth century.

He maintains that the disciples of Waldo came into the valleys to reside with their brethren. See p. 13 & 27. He adds, that the Belvidere chiefs of the missionaries, having undertaken to show the original of the religion of the Vaudois, were never able to show the very age, even from the days of the apostles, when it was there introduced. All ancient concessions import no more than that they were permitted to continue in the same religion which they had received from their

ancestors.

He likewise refers us to a Cambridge manuscript, in proof that their own belief was that they had preserved the gospel from generation to generation, from the days of the apostles.

His inference from the concession of Rorenco, that since that eminent author admitted that their religion continued till the eighth century, i. e. until the time of Claudius Abp. of Turin, in the eighth century, and that his doctrine continued in the ninth and tenth centuries; and that in the beginning of the eleventh century, Peter Waldo came into the valleys, where, it is admitted also, they have taught and professed the same ever since,-is, that the professors of the reformed religion may clap their hands in token of an absolute triumph for ever over all the disciples of the church of Rome, and say that they are now able, manifestly and undeniably to prove the continual succession of their religion from the days of Christ and his apostles down to this present age."

N. B. Primitive Christianity must either have been preserved or restored in the valleys. If preserved, as we assert, the cause, for which Protestants plead, is gained; if restored by