It cannot be necessary for me to enter into an historical proof that the Catholic and Roman Church reaches upwards from the present day to the mission of the Apostles, or that the great family of nations which compose it now is the lineal descendant of that family of all nations which the Apostles knit together. There has never been but one Church of all nations, and out of that one Church all separate communions or churches have sprung. But their separation, whether in the East or West, whether in ancient or modern centuries, has not diminished the identity nor the universality of the Catholic Church. It still remains in its unity and world-wide extension, with its unbroken Episcopate under one supreme Head and its nineteen Ecumenical Councils, the one chief witness both by visible presence, audible voice, and unity of testimony to the Divine fact of the Incarnation and to the revelation of Christianity. Take Rome out of Christendom, what remains? What Church can trace an unbroken line and a universal presence for the last eighteen hundred years? What Church has continuity if Rome has not? What Church has universality if Rome be taken away? What Church speaks in every language under heaven, if it be not the Church Catholic and Roman, which the other day called together the pastors of some thirty nations in the Council of the Vatican ?

What other Church presents at this hour to the world the unity of the Apostles, who preached one doctrine in every place; what other has a continuous identity with itself in all successions of time? The doctrines which we preach day by day in England our forefathers

defended and suffered for three hundred years ago; and the same in all fulness and precision may be read in Bede's History of the Anglo-Saxon race. What was preached by Bede in the seventh century was preached last Sunday, and will be preached next Sunday, in England, in China, in Australia, and in Spain; and for this same faith the pastors and people of Germany are contending now, as our English forefathers contended three centuries ago. Through all this tract of time, and throughout this world-wide unity, the pastors and the people of the Catholic Church have always held as a doctrine of revealed truth that the authority of the Church in the sphere of faith and morals is by Divine institution independent of all civil power, and supreme over all authority of man. If the Church of England and the Kirk of Scotland can claim to be independent and supreme in all matter of revealed truth, à fortiori the Catholic and Roman Church can make good its claim. All that they possess they derive, if not from us, at least through us. Every argument that can be advanced by them has greater force when advanced by the Catholic and Roman Church. Every proof from the testimonies of Scripture tells in the first place in our behalf. Every proof drawn from tradition if it reach to them must first include, if it does not even spring from, us. This at least is certain, that if the quod semper, quod ubique, quod ab omnibus is to be verified now on earth, it can be verified eminently in the One Body which has unbroken continuity, universality in extent, and identity of faith in every place.

For my present argument, then, it is enough to show

that what is claimed by every Christian communion may be shown to exist in an eminent and especial degree in the Catholic and Roman Church.

I will now go on, and I must enter upon the region of theology in which the human and historical certainty of Revelation is shown to be also Divine, and secured by a Divine provision.

It is not by accident, or by mere order of enumeration, that in the Baptismal Creed we say, 'I believe in the Holy Ghost, the Holy Catholic Church.' These two articles are united because the Holy Spirit is united with the Church. And this union is indissoluble. It is the source of supernatural endowments to the Church which can never be absent from it, or suspended in their operation. The Church, of all ages and of all times, is therefore immutable in its knowledge, discernment, and enunciation of the truth, in virtue of its indissoluble union with the Spirit of Truth, and of His perpetual guidance; whereby He directs its teaching not only from council to council, and from age to age, with an intermittent and broken utterance, but always and at all times, by the continuous enunciation of the Faith.

What I here assert is the doctrine of the Scriptures, Fathers, and Theologians, and the faith of all Catholics. I might assume that the evidence of Scripture is too obvious to need quotation, but I will give the following.

The testimonies from Scripture, being familiar to all, shall be recited as briefly as possible.

Our Lord promised that His departure should be followed by the advent of a Person like Himself—

another Paraclete-the Spirit of Truth, who proceedeth from the Father: I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever. The Spirit of Truth, whom the world cannot receive, because it seeth Him not, nor knoweth Him: but you shall know Him, because He shall abide with you, and shall be in you."

'The Paraclete, the Holy Ghost, whom the Father will send in My name, He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you.

'It is expedient for you that I go; for if I go not, the Paraclete will not come to you; but if I go, I will send Him to you.' 94

'When He, the Spirit of Truth, is come, He will teach you all truth. For He shall not speak of Himself; but what things soever He shall hear, He shall speak; and the things that are to come He shall show you. He shall glorify Me, because He shall receive of Mine, and shall show it to you. All things whatsoever the Father hath are Mine. Therefore I said, He shall receive of Mine, and show it to you."4

The fulfilment of this promise ten days after the Ascension was accomplished on the day of Pentecost by the personal advent of the Holy Ghost, to abide for ever as the Guide and Teacher of the faithful in the name and stead of the Incarnate Son. I forbear to quote the second chapter of the book of Acts, in which

3 S. John xiv. 16, 17, 26.

* Ibid. xvi. 7, 13-16. Eph. iv. 4-16. 11-14, 27. Eph. i. 19-23. S. John vii. 39.

Rom. xii. 4, 5. 1 Cor. xii.

this Divine fact is recorded by the Holy Spirit Himself.

S. Paul has traced out the events and a succession in this Divine order, connecting them with the creation and organisation of the Church, where he says, 'One body and one spirit: as you are called in one hope of your calling. One Lord, one faith, one baptism. One God and Father of all, who is above all, and through all, and in us all. But to every one of us is given grace according to the measure of the giving of Christ. Wherefore He saith, Ascending on high, He led captivity captive: He gave gifts to men. Now that He ascended, what is it, but because He also descended first into the lower parts of the earth? He that descended is the same also that ascended above all the heavens, that He might fill all things. And He gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors. the perfection of the saints, for the work of the ministry, for the edifying of the body of Christ, until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ: that henceforth we be no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive. But doing the truth in charity, we may in all things grow up in Him who is the Head, even Christ: from whom the whole body, being compacted and fitly joined together, by what every joint supplieth, according to the operation of the measure of every part, maketh

For