In pursuing this inquiry I have thought the most convenient and satisfactory division of our work would be—­

First, to ascertain what inference an unprejudiced study of the revealed will of God would lead us to make; both in the times of the elder covenant, when “holy men of old spake as they were moved by the Holy Ghost,” and in that “fulness of time” when God spoke to us by his Son.

Secondly, to examine into the belief and practice of the Primitive Church, beginning with the inspired Apostles of our Lord.

Thirdly, to compare the results of those inquiries with the tenets and practice of the Church of Rome, with reference to three periods; the first immediately {13} preceding the Reformation; the second comprising the Reformation, and the proceedings of the Council of Trent; the third embracing the belief and practice of the present day.

In this investigation, I purpose to reserve the worship of the Virgin Mary, called by Roman Catholic writers “Hyperdulia,” and for various reasons the most important and interesting portion of the whole inquiry, for separate and distinct examination; except only so far as our review of any of the primitive writers may occasion some incidental departure from that rule.

May God guide us to his truth! {14}

* * * * *

CHAPTER II.

Section I.—­The evidence of the holy scriptures.

Here, Christian Brethren, bear with me if I briefly, but freely, recall to our thoughts on this first entrance upon a review of the inspired volume, the principles, and tone of mind, the temper and feelings, in a word, the frame both of the understanding and of the heart, with which we should study the sacred pages, on whatever subject we would try all things, and hold fast what should prove itself to be most in accordance with the will of God.  Whether we would regard the two great parts into which the Holy Scriptures are divided, as the Old and the New Covenants; or whether we would prefer to call them the Old and the New Testaments, it matters not.  Although different ideas and associations are suggested by those different names, yet, under either view, the same honest and good heart, the same patience of investigation, the same upright and unprejudiced judgment, the same exercise of our mental faculties, and the same enlightened conscience, must be brought to the investigation.  In the one case we must endeavour to ascertain for ourselves the true intent and {15} meaning of the inspired word of God, on the very same principles with those on which we would interpret a covenant between ourselves, and a person who had made it in full and unreserved reliance on our integrity, and on our high sense of equity, justice, and honour.  In the other case we must bring the selfsame principles and feelings to bear on our inquiry, as we should apply in the interpretation of the last will and testament of a kind father, who with implicit confidence in our uprightness and straightforward dealing and affectionate anxiety to fulfil his intentions to the very utmost, had assigned to us the sacred duty of executor or trustee.