1st. We do not pretend that the private judgment of Protestants is infallible, but only that when exercised in an humble, believing spirit, it always leads to a competent knowledge of essential truth.
2d. The term Protestant is simply negative, and is assumed by many infidels who protest as much against the Scriptures as they do against Rome. But Bible Protestants, among all their circumstantial differences, are, to a wonderful degree, agreed upon the essentials of faith and practice. Witness their hymns and devotional literature.
3d. The diversity that does actually exist arises from failure in applying faithfully the Protestant principles for which we contend. Men do not simply and without prejudice take their creed from the Bible.
4th. The Catholic church, in her last and most authoritative utterance through the Council of Trent, has proved herself a most indefinite judge. Her doctrinal decisions need an infallible interpreter infinitely more than the Scriptures.
22. How may it he shown that the Romanist theory, as well as the Protestant, necessarily throws upon the people the obligation of private judgment?
Is there a God? Has he revealed himself? Has he established a church? Is that church an infallible teacher? Is private judgment a blind leader? Which of all pretended churches is the true one? Every one of these questions evidently must be settled in the private judgment of the inquirer, before he can, rationally or irrationally, give up his private judgment to the direction of the self-asserting church. Thus of necessity Romanists appeal to the Scriptures to prove that the Scriptures can not be understood, and address arguments to the private judgment of men to prove that private judgment is incompetent; thus basing an argument upon that which it is the object of the argument to prove is baseless.
23. How may it he proved that the people are far more competent to discover what the Bible teaches than to decide, by the marks insisted upon by the Romanists, which is the true church?
The Romanists, of necessity, set forth certain marks by which the true church is to be discriminated from all counterfeits. These are (1.) Unity (through subjection to one visible head, the Pope); (2.) Holiness; (3.) Catholicity; (4.) Apostolicity, (involving an uninterrupted succession from the apostles of canonically ordained bishops.)—"Cat. of Council of Trent." Part I, Cap. 10. Now, the comprehension and intelligent application of these marks involve a great amount of learning and
