of God. Not to him is religion a deep well to which comes each one furnished with his own vessel, and draws and carries away a different proportion, according to its capacity or his strength; but it is a living and ever-gushing fountain, springing up unto eternal life, where all may drink, to equal refreshment, who put their mouths to its quickening stream. Not with him is that distinction granted in the inward, which St James condemns in the outward, man; that of a higher place being allotted to him that hath the ring upon his finger, and the costly robe upon his shoulders, while the poor in intellect sitteth at his footstool. But he on the contrary sees all minds attuned to the same feelings, and all understandings brought down to the same simplicity of belief, till the intellectual and the rude, the wise and the foolish, stand on an equal ground. Brought down did I say? Rather are both caught up and borne on the wings of the same sacred truth, to a conception so lofty above all human wisdom, as that the distance between the two, when standing here below, shall seem but an infinitesimal element in the height.

But this idea of religious unity does not merely by its beauty satisfy the imagination of the Catholic, it meets all the notions which his reason could suggest of the character of truth. For this, in its own nature must seem to be one and indivisible, the reflection of that knowledge which exists in the Godhead, communicated through the one Mediator, the incarnate Word and Wisdom of the Father. And thus, by the idea of only one faith secured by an unerring authority, he establishes the existence in religion of real objective truth, instead of the subjective in each one's mind;-he conceives the eye to be fixed on the correct prototype, rather than on its image, broken, and refracted, and distorted through the imperfect medium of individual examination.

And the consideration of this aptness and conformity of such a system to the idea of truth, will be further enhanced to the Catholic's reason, when he considers wherefore it has been

given. For assuredly they who are to be guided are one in nature and feelings, have the same passions to conquer, the same perfection to attain, and the same crown to win. And therefore should it seem no less reasonable that the road whereon they travel should be equal, and the food and remedy supplied should be the same, and the guide that conducts them be only one.

But then also is this unity of faith subservient to another great end, to the evidence of our blessed Saviour's true religion. For he was pleased to declare, that the unity observable among his followers should be among the strongest evidence of his heavenly mission. "And not for them only," he exclaimed, "do I pray, but, for them also who, through their word shall believe in me: that they all may be one, as the Father in me and I in thee, that they also may be one in us, that the world may believe that thou hast sent me.' And that this unity is not merely of the heart through love, but also of the mind in faith, his blessed apostle hath abundantly declared. For, according to him, if we wish to walk worthy of the vocation wherein we have been called, it must be not only by "humility, and mildness, and patience, supporting one another in charity," but we must be "careful to keep the unity of the Spirit in the bond of peace," so as to be "one body," as well as 'one Spirit," and to have "one faith," as much as "one Lord and one baptism."† · Not surely that charity, the beautiful and the perfect, steps not beyond the circumscribing line of religious unity, or that her genial influences, like a flower's sweet odour, spread not abroad fur beyond the plant which first produces it; but universal as must be our love of men, this will be ever its noblest exercise, to wish and to strive that all be brought to that closer union and unity, which is in, and through, faith. Our charity should ever lead us to labour with others, that they may see, like ourselves, how complete and perfect unity can only be based this profession of a common faith: and that no rule, no John xvii. 20, 21. † Ephes. iv. 2, 4.

upon

rinciple, can attain this great object save that which the Catholic Church holds, and proposes, the institution whereof by God's authority, shall form, under the divine blessing, the subject of our next disquisition.

"And the grace of our Lord Jesus Christ, be with your spirit, brethren. Amen.”*

LECTURE IV.

THE CATHOLIC RULE OF FAITH PROVED.

MATTHEW xvii. 1.'

← And after six days, Jesus taheth unto him Peter, and James, and John his brother, and bringeth them up into a high mountain apart, and he was transfigured before them."

THE incident of our Saviour's life, which is recorded in this day's Gospel, must be a subject of consolation to every Christian. To see our blessed Lord,-whose instructions were indeed listened to with avidity by crowds, and whose miracles filled the world with wonder and curiosity, but, yet, whose doctrines were so little followed, and whose cause was espoused by so few,-retired, on this occasion, though but for a moment, into the happy society of those who really loved and honoured him,-to see him receive the willing homage of his chosen ones on earth, and of the spirits of the just made perfect in heaven,—to see him moreover, obtain that glory from the Father which his sublime dignity deserved, is assuredly some consolation to our feelings, and some compensation for that bitter sympathy, which we must feel towards him through his neglected career.

But, yet, my brethren, there is a circumstance, of much greater importance than such feelings, connected with this cheering and consolatory narrative. For, you will observe, on the one hand, who are chosen to be the witnesses of this glorious scene. They are the most favoured of his apostles, the representatives in a manner, and deputies of those who had to preach his doctrines with most especial authority, and give to their commission the strongest sanctions of its truth: James, who was destined to be the first of the twelve, to seal his doo