foundations of their faith; and by giving an implicit credence to
whatever the Roman Church pronounces to be the truth[1]. Should this
book fall into the hands of any who have adopted that maxim for the rule
of their own conduct as believers, its pages will of course afford them
no help; nor can they take any interest in our pursuit, or its results.
Whilst, however, I am aware, that until the previous question (involving
the grounds on which the Church of Rome builds her claim to be the sole,
exclusive, and infallible teacher of Christians in all the doctrines of
religion,) shall have been solved, many members of her body would throw
aside, as preposterous, any treatise which professed to review the
soundness of her instructions; I have been at the same time assured,
that with many of her communion the case is far otherwise; and that
instead of their being averse to all investigation, a calm, candid, and
friendly, but still a free and unreserved inquiry into the disputed
articles of their creed, is an object of their sincere desire. On this
ground I trust some preliminary reflections upon the duty of proving all
things, with a view of holding the more fast {3} and sure what is good,
may be considered as neither superfluous nor out of place.

[Footnote 1: It is sometimes curious to observe the language in
which the teachers and doctors themselves profess their entire,
unlimited, and implicit submission of all their doctrines, even
in the most minute particulars, to the judgment and will of the
authorities of Rome. Instances are of very frequent occurrence.
Thus Joannes de Carthagena, a very voluminous writer of
homilies, closes different parts of his work in these words,
"These and all mine I willingly subject to the judgment of the
Catholic Roman Church, ready, if there be written any thing in
any way in the very least point contrary to her doctrine, to
correct, amend, erase, and utterly abolish it." Hom. Cath. De