A COURSE OF

EIGHT LECTURES,

ON THE MAIN POINTS OF DIFFERENCE BETWEEN

Roman Catholics Protestants

DELIVERED AT

MARE STREET CHAPEL, HACKNEY,

BY THE

REV. F. A. COX, D. D., L. L. D.,

AND THE

REV. D. KATTERNS,

Ministers of the Place.

LECTURE I.

The word of God the only rule of Faith and Practice.

BY DR. COX.

Delivered on November 17th, 1850.

LONDON:

JOHN SNOW, 35, PATERNOSTER ROW.

Price 2d. each, or 14s. per 100.

/1850.1

LECTURE I.

Psalm cxix. 105.

"THY WORD IS A LAMP UNTO MY FEET, AND A LIGHT UNTO MY PATH."

In the dark night of time, it is essential to have a light to direct us through the mazes of the wilderness to eternity; and as the consequences of mistake must be awful, involving present peace and ultimate perdition-while on the other hand, the results of being led in the right way will be the attainment of "glory, honour, and immortality,"it is of infinite moment that the light should be clear, steady, and permanent. To what quarter shall we look, amidst the deepening shadows that encompass us, and the natural solicitude of an anxious and agitated mind?

Is Reason of itself such a light? and may we depend upon it? It was at first, indeed, a bright emanation of Deity; a light, pure like the heaven from which it came, and adapted to diffuse radiance and joy in the human bosom. Upon that blessed condition of primitive existence, the reflecting mind cannot but rest with the highest emotions of gratitude and delight; for no dimness beclouded the mental perceptions, and no obliquities of heart perverted the moral feelings. Man was then the image of his Maker, all luminous within, and self-resplendent in knowledge and true holiness.

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But where is now this light, and what has it become? No longer is it clear and worthy of dependence; for under the influence of that depravity which has been superinduced by the power of a successful temptation, mankind have been led by its false flickerings into innumerable errors, vices, and miseries. Nor is it in mere heathenism alone that we see the degradation of fallen reason, but in the unsuccessful struggles after wisdom in the highest state of intellectual cultivation.

But we would not unduly disparage reason, as if it were of no use in religion-still it cannot originate truth or discover the mind of God. Its inquiries, without other guidance, must be mere speculations · such as whether God can consistently pardon sin; if so, on what ground? whether repentance is necessary, and in what degree? whether it is sufficient in itself, or whether some different means of averting vengeance, and satisfying the claims of justice be necessary? and whether some medium of communication with the offended majesty of heaven is requisite ? These, and many questions similar to these, Reason cannot determine of itself. Its province is to ascertain whether what purports to be a revelation of these mysteries is really such; and whether a light is held out from heaven, which may safely be followed.

Where, then, are we to find the true light-the lawthe rule of sentiment and faith? It may be again asked, is it in the light of Nature? Does the visible creation disclose it? Do the stars of heaven display it? Does the natural sun shine upon it? Is there a voice in the outward universe that utters it? "The heavens" do indeed, “declare the glory of God, and the firmanent showeth his handywork day unto day uttereth speech, and night unto night showeth knowledge;" but the heavens do not teach morals -they do not declare religion-they do not represent the means of return and reconciliation to God-they do not unfold the realities of eternity, or exhibit the hope of immortal life.

Where then, and what is this true light—this real guide

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—this authoritative law, or rule of faith? For if we have not some authority, we have nothing: nor can we find peace and joy in believing, tossed about among conflicting authorities. Religion is a grand discovery-a Divine voice-an opening of heaven; and we possess this discovery-we hear this divine voice—we find this opening into heaven in the BIBLE, and no where else. Our plea is for the sufficiency for and sole authority of this blessed book.

And, for this we contend, principally and mainly, on the ground that it is a revelation, or a volume of inspired truth. Our present object, however, is not to contend with Deists and Infidels, but with those, who admitting the Bible to be from God, yet deny its absolute sufficiency, and the right or power of private judgment, or individual interpretation in the study of its contents. They set up an antagonist principle, by employing the terms church and laity, affirming that truth is their interpretation of the Bible, the law of faith, the Church's opinion, or the decisions of popes, priests and councils. One would, indeed, imagine that the admission that the Bible is a revelation from God, would at once carry with it the irresistible conviction of its supreme authority, and that, as a revelation, it must be intelligible, and capable of being understood generally by the common sense of mankind; consequently that no superadditions of interpretative authority could be admissible, or would be daringly attempted. But it is not so: man is more of a fool in his wisdom than could have been conceived.

We are not then, it seems, to receive the Bible alone as the law of faith, and to judge each for himself of its principles and precepts; but the Bible in conjunction with another authority, which claims not merely to determine what it contains and enacts, but also itself to decree rites and ceremonies, and to legislate in matters of faith!

The foundation of this arrogant claim is Tradition. This is presumed to justify the demand of spiritual obedience, not less than the written word. By tradition, is meant doctrines and practices handed down to us from, as is pre