and twenty years of the Christian era, honoured by a place in the Canon law of the Catholic Church, placed on her list of saints, and called by her the father of ecclesiastical history, tell me, I repeat, how it is that that celebrated man knew nothing of this vast prerogative which the Church assumes, that he records nothing which at all resembles it, but on the contrary records so much which is utterly opposed to it?

FOURTHLY,―The assumption for her sole dignity of the designation Catholic, is inconsistent with the doctrine of the Church of Rome herself. You all know how commonly the advocates of Roman Catholicism insist upon unity as essential to Catholicity; so much so, that the want of visible unity in Protestantism is the argument which they ply against us with greatest frequency and power. Now we affirm, without fear of contradiction, because we shall prove it from Roman Catholic writers of authority, that the Church of Rome is absolutely destitute of this mark of Catholicity; out of her own mouth, therefore, and not ours, are we prepared to disprove her asserted right.

The Church of Rome is not united on the doctrine of infallibility. Some place it in the Church virtual, or the Roman Pontiff. This may be designated the Italian opinion, and it has been believed and propagated by Popes, Cardinals, Councils, and Doctors of the Church; amongst whom I might mention Popes Pius, Leo, Boniface, Cardinals and Doctors Bellarmine, Pole, Baronius, Turrecremata, and the Councils of Florence, Lateran, and Trent. The majority of those who adopt this view, refer the infallibility to questions of faith,

and admit the Pope's liability to error in fact. But the Jesuit portion of the Church, which is rapidly extending its doctrine and influence, acknowledge the Pope to be unerring in both these respects. "The Pope," say they, (I quote on the authority of Caron in his Remonstrantio,) "is not less infallible, in questions of fact or right, than was Jesus Christ." But the infallibility of the Roman Pontiff, as maintained by the Italian School, and supported by the Popes, Cardinals and Councils already mentioned, has also been rejected by similar authority. "It is certain," says Pope Adrian, "that the Pontiff may err in those things which relate to faith." "It is not to be doubted, that both I and my successors may err," says Par "The French and other moderns," says Dens, "impugn the infallibility of the Pope." The Councils of Pisa, Constance, and Basil, have also rejected these superhuman pretensions, and place infallibility in a general council. An assembly of this kind, in their estimation, is superior to the Pope, who, in case of disobedience, is subject to deposition by the same authority. There is a third opinion on this subject, sustained by eminent names, which reposes infallibility not in any general council, but in a general council convoked, presided over, and confirmed, by the Bishop of Rome. There is even a fourth opinion which spreads the infallible power over the universal church. To this opinion, however, there are not many adherents.

Now, brethren and hearers, I ask you whether, if Unity is an infallible test of Catholicity, the Church of Rome can lay claim to be entitled the Catholic Church of Christ? Here is a doctrine of great moment in their

ecclesiastical scheme, respecting which there is a complete disunion of opinion: and I put it to my Roman Catholic friends this evening, whether it is kind or just to taunt their Protestant neighbours with want of unity, while there is so great a division in their own communion on this, to them at least, vital question.

Again, there are diversities between the doctrines of the Church of Rome as now held, and those which were held in earlier periods of her history, that are completely subversive of her claim to unity. I have only time for one or two instances :

The Council of Trent declares that the Pope of Rome is Christ's vicar, and hath the supreme power over the whole church; and that without subjection to him, as such, there is no salvation. Is there any unanimity. between this doctrine and that propounded by Gregory the Great in his first Epistle, in which he says "For one Bishop to set himself over the rest, and to have them in subjection to him, is the pride of Lucifer and the forerunner of Antichrist?" I might multiply quotations illustrative of such diversity, but the time fails.

What then is the Catholic Church? I reply,-It is the whole body of Christ's redeemed ones in earth and in heaven. With Cardinal Bellarmine, I acknowledge that the Catholic Church of Christ is divided into two portions, the Church triumphant, which is before the throne of God and the Lamb, and the Church militant, which is now on earth fighting its way through the wilderness, towards the heavenly Canaan. And so we often sing those simple but sublime stanzas :—

"The Church triumphant in thy love
Their mighty joys we know,

They sing the Lamb in hymns above,

And we in hymns below.

"Thee in thy glorious realm they praise,

And bow before thy throne;

We in the kingdoms of thy grace,

The kingdoms are but one."

What is the Catholic Church on earth? It is the whole body of Christ's believing disciples throughout the world:-It embraces all the branches of the living vine united in our divine stock:-all the living stones of that spiritual temple which is built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone-all the members of that spiritual body, of which Christ is the head and the divine Spirit, the soul:-all those who, by faith in Christ, are washed and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God:all those scattered throughout the world who are new creatures in Christ Jesus, and who live a life of faith in the Son of God who hath loved them, and given himself for them. Call them what you will, bring them from where you will; find them in any one of the manifold ecclesiastical divisions of which Christendom is, composed; bring them out of the Roman Catholic Church, or out of the Protestant Episcopal Communion, or out of the Presbyterian Churches; I care not: let them but be found trusting only in the merits of a crucified Saviour, let them but be found bringing forth the fruits of faith and love, let them but be found with an indwell

ing Jesus, as the hope of glory in their hearts,-on the authority of the word of God, I call them members of "the body of the Church." I believe with Chrysostom, that "where pure faith is, there the church is; but where pure faith is not, there the church is not."

There is a church on earth, not always visible to men, but like the seven thousand in the days of Elijah, known only to God. There is a church on earth in which Jehovah delights, and upon which he sheds an illustrious glory. Come with me this evening round about her, and mark her foundations: see your Divine Lord and Saviour Jesus Christ, the chief corner stone;-look at Peter and Paul, and James and John, making up with him the glorious foundation;— see Stephen and his brother martyrs, see Timothy and Titus, Polycarp and Clement, with their brother elders in the church, imparting strength and height and beauty to the walls;-contemplate the myriads of unknown spiritual stones that have been inserted by the Divine Architect, to give compactness and symmetry to the whole. Walk about her, and see how century after century has contributed its stratum of spiritual masonry, see how each is bound to each, and all to Christ by that love which is the bond of perfectness. And still the structure rises! one believer and another and yet others are built upon it day after day; its towers point towards heaven; already can we anticipate what it will be; its beautiful proportions, its simple grandeur, its pure and graceful ornaments stand out to view; and oh! when, leaving the spot from which we look upon its exterior, we enter the vestibule and pass within,