as having been handed down within her-that moment the. Church conceives him to have virtually abandoned all connexion with her. For she exacts such implicit obedience, that if any member, however valuable, however he may have devoted his early talents to the illustration of her doctrines, fall away from his belief in any one point, he is cut off without reserve; and we have, in our own times, seen striking and awful instances of this fact.

But, my brethren, does this not seem tyrannical?—Is it not an iron yoke and bond of brass to the subjugation of men?a bowing down involuntarily of those powers and faculties which the Almighty left free, to be exercised by each individual? If any of you should think thus, he understands not the principle of Catholic Unity. I know that it is often represented as like that tyrannical sway which the conqueror exercises over vanquished vassals; that the zeal which the Church has for seeing men in distant quarters of the globe subject to her laws, is no other feeling, but what swells the emperor's pride, as he receives a tribute from subjects of a distant land, a feeling of triumph over the liberties of men, and exultation to see their souls bowing down in homage before her throne. But those who know the feelings wherewith this submission is united, are well aware how fallacious such a representation is.

Nothing can be more beautiful in the conception of a christian church, than a perfect unity of belief. Such an idea must be beautiful in the imagination, because it is the consecration of the first and most essential principles whereon society is based. For the social union tends to merge the feelings of each individual in the general mass, and leads him to embrace all mankind, rather than individual men. And in like manner does the principle of religious unity tend to excite your love towards them, no longer as brethren in the flesh, but as connected with you by a holier and diviner tie, and assists towards inspiring every member of the community with all

that can be reciprocally felt, in the nearest ties and connexions of our nature. And if we find that the very idea of a republic, or government in which men were united by such real or ideal bonds, as that they fought side by side, or contributed their wealth towards the common weal, did seem to them of old so beautiful and heavenly, that the very conception of such a state, embodied under outward symbols, should have been deified and worshipped, what shall we say of that sacred union which holds men together, not merely as constituents of a community, but as members of one mystical body; not cemented together by the sense of mutual want, or strung one unto another by the ties of the flesh, or the interests of the world, but firmly united by the headship of One in whom the sublimest flight of thought reposes, as in its proper sphere; and inly communicating through the circulation of vital influences passing from one unto the other; not contributing to the common stock, the gifts or qualities of earth, but the fairest virtues, and the most precious ornaments of our nature; not directed, in their views, towards a worldly aggrandizement or a passing glory, nor linked in battle-field by a bond of hatred against a human foe, but looking upwards for their trophies and rewards to the peaceful smile of heaven, after they shall have contended together in the gentle strife of mutual and universal love. Then add the reflection, how this influence stretches beyond the reach of any other known sentiment among mankind; for, outstripping all the motives of sympathy among men of different countries, it flies over mountains, and seas, and oceans, and puts into the mouths of nations the most remote and the most dissimilar, one canticle of praise, and into their minds one symbol of belief, and into their hearts one sentiment of charity. And thus professing alike, they kneel in countless multitude before one altar, and from the soul of each proceeds the golden bond, which joins them unto it, which God collects together and holdeth in his hand, for in Him is the centre towards which the faith of all converges, and in His truth is it blended

into uniformity and oneness of thought. Surely this is the idea, which you would wish to conceive, of the efficiency and of the effects of that rule which has been given by God, to produce unity of belief; and such you will find it existing and acting in the Catholic Church.

This idea too is beautiful to the mind of the Catholic, from its obvious tendency to equalize and level the minds and understandings of men, when brought before the searching eye 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, but 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 estab

lishes 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 66 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 geEphes. iv. 2, 4.

John, xvii. 20, 21.

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nial influences, like a flower's sweet odour, spread not abroad far 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 upon this profession of a common faith: and that no rule, no principle, 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."*

* Gal. vi. 18.