alone is able to hand down and explain the truths necessary to salvation, and the two fountains of Scripture in which the same are found; but this church is distinguished by its own marks, viz: that it be One, Holy, Catholic, and Apostolic; as the Constantinopolitan creed has it."

66

Concerning the church and its marks, we shall treat

hereafter.

"Wherefore is it here said: I believe the church, and not in the church?

“Ans. This is plain from what has been said before; for this reason that to believe in any one indicates that he is our ultimate end; but this, God alone is."

Whilst we cordially acknowledge our belief in the existence of a church which is Holy and Catholic, we must decline believing that the Romish church is either the one or the other. We neither believe her, nor do we believe in her. The tenth article, "the remission of sins," which we also believe, but in a different sense, is thus explained.

"What does the tenth article propose, 'The Remission of Sins?'

"Ans. We are taught in this article, these truths of the faith:

"1. That no sins in this life, however enormous and multiplied, are unpardonable.

"2. That in the church, sins are not only truly remitted, but also that the power of remitting sins has been given to the church through the sacraments of Baptism and Penance.

"3. That out of the church (see No. 71.) there is no salvation, and therefore no remission of sins.

"Observe that under the remission of sins, the remission of punishments also may be included."

We believe that there is provision made for the remission of the sins of all, who come in humble penitence and faith to the Lord Jesus Christ. But the remission of sins, described above, we cannot recognize. Many of the sections in this connexion treat upon topics connected with the faith, which are interesting but not essential, and we shall be obliged to omit them, as our limits will not permit us to insert them.

The 45th section is followed by a corollary, from which we learn amongst other things that it is unlawful for Romanists to participate in a Calvinistic celebration of the Lord's

supper.

This provision is scarcely necessary, as it is not likely that they would be invited, except on condition of their renouncing their connexion with the Romish church. Farther, to assist at the religious services of heretics, by singing, playing the organ, &c., is not permitted.

"Is it lawful to be present at the preaching of heretics? "Ans. This is forbidden in the following cases:

"1. If by this act, those present might be deemed heretics.

"2. If by this, any one may be exposed to danger of perversion; and for this reason, illiterate common people cannot without sin listen to the sermons of heretics.

"3. If any one by frequenting (their assemblies) should afford occasion for scandal.

"4. If any one by his going should afford honour and authority to the minister.

"5. If all should be compelled to come to the assemblies of heretics. This is plain from the declaration of Paul V., who being consulted by the Catholics of England, whether they might obey such an edict of the king, replied-' It is not permitted you to do these things without detriment to the worship of God and your own salvation.'

"When, therefore, says Steyaert, there is liberty, and it is the custom for Catholics and others to go to the preaching or psalm-singing of such like, apart from the fact that thus they may be supposed to countenance such a religion, then it must be considered, whether any one incurs danger, and how great, or whether he occasions scandal by going to these (ceremonies); and also of what nature is the reason of going."

The 47th section discusses the knotty question, whether there is faith in a heretic or not. And the conclusion which is reached is, that he has neither habitual nor actual faith. The decree of St. Thomas is, that "whoever with obstinacy disbelieves one article of faith, has not the act, nor the habit of faith in relation to the remaining articles."

CHAPTER XV.

Concerning Vices opposed to the Faith. (48.)

"WHAT are the vices opposed to the faith?

"Principally these two, infidelity, which is opposed to internal faith, and blasphemy, which is opposed to the profession of faith, of which hereafter.

"What is infidelity, the vice opposed to the faith?

"It is a defective absence of faith; and thus they are called infidels, who lack faith accompanied with the manifest expression of some defect; for the blessed, (in heaven) although they have not faith, cannot be called infidels, because the absence of faith in them respects perfection, not defect; but little children not baptized are infidels; for they want habitual faith, which they would have had, if (in Adam) they had not sinned.

"But adults not baptized are not always infidels, because through perfect contrition they can be justified before baptism, and thus possess faith.

"It is to be observed, that the infidel is sometimes confounded with the unbaptized person, and the unbaptized with the infidel, &c. &c.

"How manifold is infidelity?

"It is threefold, viz.: purely negative, privative, and positive, or contrary. The first infidelity is also called involuntary; the two others, voluntary.

"Infidelity is divided into paganism, Judaism, and heresy, which are called the three kinds of infidelity, of which hereafter.

"What is purely negative infidelity?

"It is the want of faith in him who has heard nothing of the faith, nor been able to hear it; or to whom the faith has certainly not been sufficiently proposed.

"What is privative infidelity?

"It is the want of faith in him, to whom the faith has been sufficiently proposed, or who could and ought have acquired for himself the knowledge of the faith, but neglected (it).

"What infidelity is called positive, or contrary?

"The want of faith, with voluntary error in the faith, through assent of falsehood, or dissent of the truth; or it is the want of faith in him, who, though sufficiently instructed concerning the faith, maintains an error contrary to the faith."

The 49th section treats of the kinds of infidelity which are sinful, and the degrees of guilt to be attached to them. Privative and positive infidelity are both sin. Purely negative infidelity is not sin. Thus, the heathen commit no sin in failing to believe the gospel, as it is not possible that they should believe, owing to their ignorance of it.

"Is voluntary infidelity the greatest sin?

66

According to St. Thomas, infidelity, from its very nature, is a more grievous sin than all offences which can be committed against moral virtues: because infidelity is more directly against God than sins which are opposed to moral virtues. Besides, infidelity also takes away the foundation and root of justification.

"Yet hatred of God, which is opposed to love, is more grievous than infidelity, as St. Thomas teaches, &c.

"Observe 1, with St. Thomas, that a sin which, from its very nature, is more grievous, can be less so from certain circumstances.

"Observe 2, that a believing person committing, v. g. adultery, or another sin, sins more grievously, other things being equal, than an infidel committing the same things, both on account of knowledge of the truth from faith, and on account of the sacraments with which he has been imbued, to which he offers contempt by sinning.

"St. Thomas teaches that not every action of an unbelieving person is a sin; because he may perform some morally good works.

66

This is plain also from the condemnation of this proposition, the 25th among Bajus — All works of infidels are sins, and the virtues of philosophers are vices.'

Concerning the kinds of infidelity. (No. 50.)

"How many kinds of infidelity are there?

"Under the new law there are three, to wit: paganism,

Judaism, and heresy. To one of these every other infidelity can be reduced.

"What is paganism?

"It is the unbelief of those who profess Christ neither in figure, nor in the manifestation of the truth; or who do not acknowledge that any Messiah or Christ has come, and do not expect that he will come. Such are idolaters, atheists, deists, Mahometans, &c.

"What is Judaism?

"It is the unbelief of those who confess the Messiah or Christ in figure only; or, who deny that Christ has come, but hitherto expect that he will come.

"What is heresy?

"It is the unbelief of those who indeed profess that Christ has come; but reject his doctrine as proposed by the church, as to some part-Such are Lutherans, Calvinists, &c.

*

*

*

*

*

*

**

"Which kind of infidelity is the most grievous sin?

*

"I answer with St. Thomas, by making a distinction : if infidelity be objectively considered, or with respect to its (subject) matter, then paganism is more grievous than Judaism, and Judaism more grievous than heresy: because a pagan errs in more things than a Jew, and a Jew in more than a heretic. If subjectively, or with respect of the obstinacy of the will, and of resistance against the faith, then the worst is heresy, and Judaism (is) commonly more grievous than paganism because heretics usually have greater knowledge concerning the truths of the faith than Jews, and Jews than pagans; and thus, heresy is commonly of more grievous guilt.

"Yet if the truths of the faith had been equally credibly proposed to pagans and Jews; then paganism would be a more grievous sin than Judaism, and Judaism than heresy."

&c.

Are infidels to be compelled to the faith. (51.)

"Infidels who have never been baptized cannot be compelled to embrace the faith. Especially, not by the church; because she has no jurisdiction over unbaptized persons, according to that 1 Cor. v. 12.—What, have I to judge them that are without?" Neither also, by secular rulers, although