of one in that ignorant and semi-barba- contemplating human transactions, the rous age. Yet one of these was found law of optics is reversed; we see the sufficiently enlightened to estimate the most indistinctly the objects which are evil, and bold enough to use the effectual close around us; we view them through remedy. The king is not content to for- the discoloured medium of our own prejubid this idolatrous use of the image, or dices and passions; the more familiar we even to seclude it carefully from the pub- are with them, the less truly do we estimate lic gaze; it had been an occasion of su- their real colours and dimensions. Transperstition, and he "brake it in pieces;" actions and characters the most unconapplying to it at the same time the con- nected with ourselves-the most remote temptuous appellation of "piece of from all that presents itself in our own brass," in order to destroy more com- times, and at home, appear before us with pletely that reverence which had degene- all their deformities unveiled, and display rated into a sin. their intrinsic and essential qualities. We Men are apt, not only in what regards are even liable to attend so exclusively to religion, but in respect of all human con- this intrinsic and abstract character of recerns, to contemplate the faults and fol- mote events, as to make too little allowlies of a distant age or country, with bar-ance (while in recent cases we make too ren wonder, or with self-congratulating much) for the circumstances in which the contempt; while they overlook, because agents were placed; and thence to regard they do not search for, perhaps equal, as instances of almost incredible folly or and even corresponding vices and absurdi- depravity, things not fundamentally very ties in their own conduct. And in this different from what is passing around us. way it is that the religious, and moral, and political lessons, which history may be made to furnish, are utterly lost to the generality of mankind. Human nature is always and every where, in the most important points, substantially the same; circumstantially and externally, men's manners and conduct are infinitely various, in various times and regions. If the former were not true-if it were not for this fundamental agreement-history could furnish no instruction; if the latter were not true-if there were not these apparent and circumstantial differences hardly any one could fail to profit by that instruction. For few are so dull as not to learn something from the records of past experience, in cases precisely similar to their own. But, as it is, much candour and diligence are called for in tracing the analogy between cases which, at the first glance, seem very different-in observing the workings of the same human nature under all its various disguises-in recognizing, as it were, the same plant in different stages of its growth, and in all the varieties resulting from climate and culture, soil and season.

But to any one who will employ this diligence and candour, this very dissimilarity of circumstances renders the history of past times and distant countries even the more instructive; because it is easier to form an impartial judgment concerning them. The difficulty is to apply that judgment to the cases before us. In

* "He called it Nehushtan." 2 Kings xviii. 4.

And as the law of optics is in this case reversed, our procedure must be reversed accordingly. We judge of the nature of distant objects, by an examination of those near at hand, whose similarity to the others we have ascertained. So also must we on the contrary learn to judge impartially of our own conduct and character, and of the events of our own times, by finding parallels to these in cases the most remote and apparently dissimilar; of which, for that reason, our views are the most distinct, and our judgments the most unbiassed; and then, conjecturing what a wise and good man, ten centuries hence, would be likely to pronounce of us.

The errors and the vices, among the rest, the superstitions of the Israelites, and again of our ancestors under the Romish Church, did not, we may be sure, appear to them in the same light that they now do to us. No one believes his own opinions to be erroneous, or his own practices superstitious; few are even accustomed to ask themselves," Is there not a lie in my right hand?" Since therefore our predecessors did not view their doctrines and practices in the same light that we do, this should lead us, not to regard them with contemptuous astonishment and boastful exultation, but rather to reflect that, like them, we also are likely to form a wrong estimate of what is around us and familiar to our minds: it should teach us to make use of the examples of others, not for the nourishment of pride, but for the detection of our own faults.

once, with its trunk full-formed and its branches displayed: the Romish system, on the contrary, rose insensibly, like a young plant from the seed, making a progress scarcely perceptible from year to year, till at length it had fixed its root deeply in the soil, and spread its baneful shade far around.

We are taught that Satan" transformeth | postor; who did indeed most artfully himself into an angel of light; but he accommodate that system to man's nature, does not use always and every where the but did not wait for the gradual and same disguise; as soon as one is seen spontaneous operations of human nature through, he is ready to assume another; to produce it. He reared at once the and it is in vain that we detect the arti- standard of proselytism, and imposed on fice which has done its work on other men, his followers a code of doctrines and unless we are on our guard against the laws ready framed for their reception. same tempter under some new trans- The tree which he planted did indeed formation; assuming afresh among our- find a congenial soil; but he planted it at selves the appearance of some angel of light. §. 2. These reflections are perhaps the more particularly profitable at the present time, on account of the especial attention which has of late been directed to the superstitions, and other errors and enormities, of the Romish church. Unless such principles as I have adverted to are continually present to the mind, the more our thoughts are, by frequent discussion, turned to the errors of that church, and to the probability, under this or that conjuncture of circumstances, of proselytes joining that church or being gained over from it, the less shall we be on our guard against the spirit of popery in the human heart against similar faults in some different shapes; and the more shall we be apt to deem every danger of the kind effectually escaped, by simply keeping out of the pale of that corrupt church.

Infecunda quidem, sed læta et fortia surgunt;
Quippe solo natura subest;

It was the natural offspring of man's frail and corrupt character, and it needed no sedulous culture. No one accordingly can point out any precise period at which this "mystery of iniquity"-the system of Romish corruptions-first began, or specify any person who introduced it: no one in fact ever did introduce any such system: the corruptions crept in one by one; originating for the most part with an It is indeed in all cases profitable to ignorant and depraved people, but concontemplate the errors of other men, if nived at, cherished, consecrated and sucwe do this "not high-minded but fear- cessfully established, by a debased and ful;"-not for the sake of uncharitable worldly-minded ministry; and modified triumph, but with a view to self-examina- by them just so far as might best tion; even as the Corinthians were ex- favour the views of their profligate amhorted by their apostle to draw instruction from the backslidings of the Israelites, which were recorded, he says, " for their admonition," to the intent that they might not fall into corresponding sins, and that "he who thought he stood might take heed lest he fell." In all cases, I say, some benefit may be derived from such a contemplation of the faults of others; but the errors of the Romanists, if examined with a view to our own improvement, will the more effectually furnish this instruction, inasmuch as those errors, more especially, will be found to be the natural and spontaneous, growth of the human heart; they are (as I have elsewhere remarked) not so much the effect, as the cause, of the Romish system of religion. The peculiar character of Romanism, in this respect, will be best perceived by contrasting it with Mahometism; this latter system was framed, and introduced, and established, within a very short space of time, by a deliberately designing im

bition. But the system thus gradually compacted, was not the deliberate contrivance of any one man or set of men, adepts in priestcraft, and foreseeing and designing the entire result. The corruptions of the Romish church were the natural offspring of human passions, not checked and regulated by those who ought to have been ministers of the Gospel, but who, on the contrary, were ever ready to indulge and encourage men's weakness and wickedness, provided they could turn it to their own advantage. The good seed "fell among thorns;" which, being fostered by those who should have been occupied in rooting them out, not only "sprang up with it," but finally choked and overpowered it.

§. 3. The character accordingly of the Romish corruptions is precisely such as the history of that church would lead us to anticipate.

I. One of the greatest blemishes, for instance, in the church of Rome, is that

to which I have already alluded, super- with a view to show that it is the main stitious worship; a fault which every cause, rather than the consequence, of the one must acknowledge to be the sponta- whole Romish system of priestcraft; one of neous and every-where-abundant produce the great features of which is, the change of the corrupt soil of man's heart. The of the very office of the Christian priest, greater part indeed of the errors of Ro-ПgoBurgos, into that of the Jewish or manism, which I shall hereafter notice Pagan priest, in the other sense of the under separate heads, may be considered word, answering to Isus. I observed as so many branches of superstition, or that the people were very easily deceived at least inseparably connected with it; in this point, because they were eagerly but there are besides many superstitions craving for deception;-that the same more strictly so called, with which that disposition had manifested itself no less system is justly chargeable; such as in- strongly among the Pagan nations;-and vocation of saints, and adoration of that the same tendency is, and ever will images and relics; corresponding to that be, breaking out in one shape or another, idolatrous practice which King Hezekiah among Protestants, and in every form of so piously and boldly suppressed. religion.

*

III. No less characteristic of the natural man, is a vicious preference of supposed expediency, to truth; and a consequent readiness to employ false reasons for satisfying the minds of the people;to connive at, or foster, supposed salutary

II. The desire again of prying into mysteries relative to the invisible world, but which have no connexion with practice, is another characteristic of human nature, (on which I have elsewhere offered some remarks,*) and one to which may be traced the immense mass of presumptu- or innocent delusions; whence arose the ous speculations about things unrevealed, sanction given to all the monstrous train respecting God and his designs, and of of pious frauds, legendary tales, and lying idle legends of various kinds respecting miracles, for which the Romish church wonder-working saints, which have dis- has been so justly stigmatized. And as it graced the Romish church. The sanc- is notorious that the ancient lawgivers tion afforded to these, by persons who did not themselves believe them, is a fault referable to another head, (to be mentioned subsequently,) as springing from a dishonest pursuit of the expedient rather than the true but it is probable that the far greater part of such idle tales had not their origin in any deep and politic contrivance, but in men's natural passion for what is marvellous, and readiness to cater for that passion in each other;-in the universal fondness of the human mind for speculative knowledge respecting things curious and things hidden, rather than (what alone the Scriptures supply) practical knowledge respecting things which have a reference to our wants.

Equally natural to man, and closely connected, as will hereafter be shown, with the error just mentioned, is the disposition to trust in vicarious worship and obedience the desire and hope of transferring from one man to another the merit of good works, and the benefit of devotional exercises; so as to enable the mass of the people to serve God, as it were, by proxy. On this point I have elsewheret offered some remarks, (which are expanded and followed up in the present work,)

*

Essay IV. First series.

and philosophers encouraged (for political purposes) a belief in the mythological fables which they themselves disbelieved, there can be no doubt that this disposition also is not to be attributed to the church of Rome as its cause, but that that church merely furnishes one set of instances of its effects; and that, consequently, an earnest watchfulness against those effects is to be inculcated, not merely on such as may be in danger of being misled into Romanism, but on every descendant of Adam.

IV. Again, no one perhaps of the errors of the Romish church has exposed her to greater censure, or has been productive of more mischievous results, than the claim to infallibility;—the investing, without any sufficient grounds, weak and fallible men with an attribute of Deity. Now the ready acquiescence in such an extravagant claim (which never could have been maintained had not men been found thus ready to acquiesce in it) may easily be traced to the principles of our corrupt nature;-to that indolence in investigation, indifference about truth,* and ready acquiescence in what is put before us, of

* Αταλαίπωρος τοῖς πολλοῖς ἡ ζήτησις

f In the last of the Five Discourses delivered τῆς ἀλήθειας, καὶ ἐπὶ τὰ ἔτοιμα μᾶλλον before the University, and subsequently published. rgírovT01.

holy character and title to divine favour they seem to consider as a kind of common property, and a safeguard to all her members: even as the Jews of old “ said within themselves, We are Abraham's children;" flattering themselves that on that ground, however little they might resemble Abraham in faith and in works, God would surely never cast them off. This error is manifestly common to the Romanists with those who put the same kind of trust in the name of Protestant or of Christian, and who regard their connexion with a holy and richly-endowed community, rather as a substitute for personal holiness, than as a motive for aiming at a still higher degree of it, and a privilege involving a higher responsibility.

which the Greek historian complained long before the Christian era; and to that dislike of suspense-and consequent willingness to make a short and final appeal to some authority which should be regarded as decisive, with a view to quash disputes, and save the labour of inquiry. That such a disposition is not at least peculiar to the votaries of the religion of Rome, or confined even to religious subjects, is evident from the appeals of pretended students in philosophy to the decisions of Pythagoras, and subsequently of Aristotle, as precluding all further dispute or doubt. It is for Protestants therefore to remember, that they are not secured by the mere circumstance of their being such, from all danger of indulging this disposition. There is indeed no § 4. In treating of all these points, I danger of their appealing to the church shall adhere to the plan hitherto pursued, of Rome as an infallible authority to put viz., of contemplating the errors of the a stop to all discussion; but the removal Romanists, not with a view to our own of that particular danger should only put justification in withdrawing from their us the more on our guard against the communion; nor, again, for the sake of same fault (as it is a fault of our common guarding against the danger of being senature) breaking out in some new shape, duced by their arguments, (important as V. One of the heaviest charges against these objects may be ;) but with a view the Romish church may be added to those to what I cannot but regard as the much already alluded to-the spirit of persecu- greater danger, of falling into correspondtion; which is as far as any of her other ing errors to theirs of being taken capenormities from being peculiar to that tive by the same temptations under differchurch, or even to the case of religion: ent forms of overlooking, in practice, witness, among many other instances, the the important truth, that the spirit of furious and bitter spirit shown by the Romanism is substantially the spirit of Nominalists and Realists in their contests human nature. concerning abstruse points of metaphysics. We are all of us in these days likely to The Romish system did not properly in- hear and to read most copious discussions troduce intolerance, but rather, it was in-of the tenets and practices of the church tolerance that introduced and established of Rome. Whatever may be the views the system of Romanism; and that (in of each of my readers respecting the poanother part of the world) no less successfully called in the sword for the establishment of Mahometism. So congenial indeed to "the natural man" is the resort to force for the establishment of one system of doctrines and the suppression of another, that we find many of the reformers, after they had clearly perceived nearly all the other errors in which they had been brought up, yet entertaining no doubt whatever as to the right, and the duty, of maintaining religious truth by coercive means.

VI. Another tendency, as conspicuous as those above mentioned in the Romish church, and, like its other errors, by no means confined to that church, is the confident security with which the Catholics, as they call themselves, trust in that name, as denoting their being members of that sacred body, the only true church, whose

litical question which has chiefly given rise to these discussions, (a question which, like all others of a political character, I have always thought had better be waived in theological works,) I would suggest these reflections as profitable to be kept in view by all, while occupied with such discussions: how far we are pure from Romish errors in another shape; from what quarters, and under what disguises, we are liable to be assailed by temptations, substantially, though not externally, the same with those which seduced into all her corruptions the church of Rome; and which gradually changed her bridal purity for the accumulated defilements of "the mother of harlots ;"—and how we may best guard against the spirit of superstition, (of which, be it remembered, none, even the most superstitious, ever suspect themselves)-the spirit of persecution

B

the spirit of insincerity, of fraud, and of indifference to truth-in short, all those evil propensities which are fitly characterized in one word as, the spirit of Romanism. All these dangers, as they did not begin with the Romish system, cannot be expected to end with it; they emanate not from that corrupt church alone, but from the corruption of our com;non nature; and none consequently are more open to them, than those who are disposed to think themselves secured by merely keeping out of the pale of that church, and inveighing against her

enormities.

whereas what typically corresponds to it in the Christian dispensation is (as our Lord himself points out) not the cross on which he suffered, but the very person of the suffering Redeemer.

The Romanists, in paying a slavish worship (it is their own expression, devλsia) not only to images and relics, but also to saints, are guilty of both those kinds of superstition, the unsparing suppression of both of which constitutes the distinguished and peculiar merit of that upright and zealous prince, Hezekiah. He was not satisfied, like many other kings, with putting down that branch of superstition Such a false security indeed is itself one which involves the breach of the first of the worst of the Romish errors; that commandment-the setting up of false of mistaking names for things, and trust- gods; but was equally decisive in his reing in a specious title, without inquiring probation of the other branch also—the how far we possess the character which worship of the true God by the medium that title implies, "He is not a Jew," of prohibited emblems, and with unauthorsays Paul," who is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit and not in the let ter; whose praise is not of men, but of God." It is for us therefore ever to remember, for thus only can we turn to account the apostle's admonition, that as that man was not, in the sight of God, a Jew, to any profitable purpose for himself, but rather to his aggravated condemnation, who was only outwardly a Jew; so neither, by parity of reasoning, is he in God's sight a Christian-a "Catholic Christian" -a "Protestant”—a "Reformed Christian-who is one outwardly; but he who is reformed inwardly,-whose heart is Christian-and who protests not with his lips only, but in his life" in the spirit and not in the letter"-against such depravation of gospel truth, and departure from gospel holiness, as he censures in his erring brethren.

ized and superstitious rites. Of these two kinds of superstition, the latter is continually liable, in practice, to slide into the former, by such insensible degrees, that it is often hard to decide, in particular cases, where the breach of the second commandment ends, and that of the first begins. The distinction is not however for that reason useless; perhaps it is even the more useful on that very account, and was for that reason preserved in those two commandments; of which the second serves as a kind of outwork to the first, to guard against all gradual approaches to a violation of it-to keep men at a distance from the danger of infringing the majesty of the jealous God.

Accordingly, besides the numerous warnings which Moses gives the Israelites against being seduced into worshipping the false gods of the nations of Canaan, he also cautions them not to imitate, in their worship of the Lord, the superstitious rites used by the heathen in the service of their deities. They are forbidden to inquire, "How did these nations serve their gods?" and to say, "Even so will I do likewise. Thou shalt not do so unto the Lord thy God.”

§. 5. In treating of superstitious worship, the point at present more immediately before us, it is worth remarking, that (as indeed has been already hinted) many of the Romanist practices bear a strong resemblance to those of the idola- Both injunétions the Israelites frequently trous Israelites. In particular, their ve- violated; many of them, while they obneration for the wood of the supposed served the first commandment in abstaintrue cross, has a correspondence approaching from the worship of Baal and the ing to identity with the veneration of the other gods of the heathen, infringing Israelites for the brazen serpent which nevertheless the second, by their use of Hezekiah destroyed; only that the more images of which we have an instance in ancient superstition was one degree less the case of Jeroboam "who made Israel irrational; inasmuch as the image was that to sin;" the golden calves which he set which had itself been a more immediate up being clearly designed as emblematical instrument of a miraculous deliverance; representations of the true God; for he