argument has been sustained by Protestants, in proof of the scepticism of the Roman system. Who does not see that Romanism erring on the whole in superstition not in unbelief, this is an unreal argument, which will but offend doubting and distressed minds, as if they were played with; however plausibly and successfully it might be sustained in a trial of strength, and whatever justice there really may be in it? Nor is it becoming, over and above its inexpediency, to dispute for victory not for truth, and to be careless of the manner in which we urge conclusions, however sound and important. Again, when it is said that the saints cannot hear our prayers, unless God reveal them to them; so that Almighty God, upon the Roman theory, conveys from us to them those requests which they are to ask back again of Him for us, we are certainly using an unreal, because an unscriptural argument; Moses on the Mount having the sin of his people first revealed to him by God, that he in turn might intercede with God for them. Indeed, it is through Him "in whom we live, and move, and have our being," that we are able in this life to hear the requests of each other, and to present them to Him in prayer. Such an argument then, while shocking and profane to the feelings of a Romanist, is shallow even in the judgment of a philosopher. Here may be mentioned the unwarrantable application of texts, such as that of John v. 39. "Search the Scriptures," in disproof of the Roman doctrine that the Apostles have handed down some necessary truths by Catholic Tradition; or again, Eccles. xi. 3. "If the tree fall towards the south, or towards the north, in the place where the tree falleth, there it shall be," as a palmary objection to Purgatory.
The arguments, then, which we use, must be such as are likely to convince serious and earnest minds, which are really seeking for the truth, not amusing themselves with intellectual combats, or desiring to support an existing opinion any how. However popular these latter methods may be, of however long standing, however easy both to find and to use, they are a scandal; and, while they lower our religious standard from the first, they are sure of hurting our cause in the end. But again, our arguments must not only be true and practical, they must avoid being abstract arguments and on abstract points. For instance, it will do
