city, is proved independently of the authority of the Church. Hence, to prove the infallible authority of the Church by that of the scriptures, as bearing evident characters of veracity, and afterwards to prove the authority of the scriptures as divine writings by the infallible authority of the Church, is not sophistry, but solid reasoning.

Observe, moreover, that there is another way of proving the infallible authority of the Church, independently altogether of the authority of the scriptures. From what the most accredited historians, whether christian or heathen, relate of the Christian Religion, and particularly of its doctrine so repugnant to human pride and sensuality, of the formidable obstacles which the rage of the emperors and the sophistry of philosophers have opposed to its diffusion, and of the wonderful success of its rapid propagation over all the world, through the instrumentality of the weakest and most contemptible in the sight of men, it is evidently demonstrated that such a religion is divine, and its founder the true Redeemer of the world. Certainly these, and some other motives of credibility, are evidences of a moral description; and are moreover calculated, by their number, weight, and united strength, to produce an irresistible impression on the mind. From this principle of the Divinity of the Christian Religion, we may deduce the existence of the supernatural and infallible authority of her pastors; because in such religion there must be a supernatural means for teaching the supernatural doctrines of Christ to the people, and preserving such doctrines in their purity and integrity until the end of the world which means can be no other than the ministry of her pastors, assisted by the Holy Ghost. (See DIALOGUE I. Nos. 11, 12, 13.)

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SIXTH DIALOGUE.

PROTESTANT.-I am thoroughly persuaded that there must exist in the Church of Christ an external and infallible authority for the purpose of proposing to the people the real doctrine of Christ, and preserving it in its purity until the end of the world. But how can you prove that such authority must be vested in the pastors of the Catholic Church?

CATHOLIC.-In order to establish this point, namely, that the pastors of the Catholic Church are invested with that authority, which Christ conferred on the pastors of his Church, two plain points are to be substantiated. 1st, That our Redeemer conferred on St. Peter a real supremacy over all the members of his Church, whether pastors or faithful. 2dly, That such supremacy was to continue with St. Peter's successors until the end of the world.

To begin with the first, we find that the Church is denominated by St. Paul "one body": but to give her this appellation without admitting a head, which is to connect and unite the various members of this mystical structure, would be an inconsistency admitting of no explanation. Moreover, did not the Almighty establish, under the Jewish dispensation, a high priest, who was to disclose and explain the difficulties of the law, maintain a supreme authority in spiritual concerns, prevent confusion and consolidate union? And was there not a succession of supreme pontiffs to carry the same sublime purposes into effect? And is the new law to be left destitute of the same resource ? Is the spiritual kingdom of Christ, which was foretold, in the most elevated strains of prophecy, as

an establishment subsisting for ever, to be abandoned to the wayward fancy of individuals without a head, a chief governor, a supreme pastor? This is agreeable neither to the dictates of common sense, nor to the positive injunctions of the sacred scripture.

In the gospel of St. John, Jesus Christ says,"I am the good shepherd; and I know mine, and mine know me. As the Father knoweth me, and I know the Father: and I lay down my life for my sheep. And other sheep I have that are not of this fold them also I must bring; and they shall hear my voice, and there shall be one fold and one shepherd." (John x. 14-17.) But, because he was shortly to ascend to his heavenly Father, he was pleased to establish a vicar in the person of Peter, and his successors, who, in his name, and by his authority, should visibly govern and direct his Church until the end of the world, as it will appear from what follows :

1. St. Peter having, by divine revelation, made a solemn profession of his faith in Christ's divinity, our Lord said to him:- "Thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven. And whatsoever thou shalt bind on earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven." (Matth. xvi. 18-19.) In these words of our Redeemer to Peter, there are to be observed three things

1st, That the name of Peter, by which Jesus addresses his disciple, and which he had already given to him on another occasion (John i. 42), signifies rock. Hence, our Lord here declares that he to whom he had already given the name of

Peter, signifying a rock, should be a rock indeed of invincible strength, for the support of the building of the Church, in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler and governor. The words of Christ to Peter, spoken in the common language of the Jews, which our Lord employed, were literally the same as if he had said in English, "Thou art a rock, and upon this rock I will build my Church;" so that, by the plain obvious meaning of these words, Peter is here declared to be the rock upon which the Church was to be built.

2dly, That the power of the keys, which is here given to Peter, means the supreme power and authority, according to that of the prophet concerning our Redeemer: "I will lay the key of the house of David upon his shoulder, and he shall open, and none shall shut; and he shall shut, and none shall open." (Is. xxii. 22.) And also St. John says, respecting Christ-"Thus saith the Holy One and the True One, he that hath the key of David; he that openeth, and no man shutteth; shutteth, and no man openeth." (Rev. iii. 7.) Consequently Christ, by saying to St. Peter, "To thee I will give the keys of the kingdom of heaven," manifestly communicates to him supreme power, as to his vicegerent upon earth.

3dly, That Christ declares, in language not to be misconstrued, that he will impart to the spiritual edifice, which is to be built on the person of Peter, a firmness and stability irresistible and immoveable. All these circumstances, coupled together and examined carefully and impartially, elearly indicate a degree of superiority to be invested in Peter alone.

"Let not him who deserts the chair of Peter, upon which the Church is founded," says St.

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Cyprian, "hope to belong to the Church." (Lib. de Unit.) "It is St. Peter," writes St. Ambrose, who flourished in the fourth century, "to whom Christ said: Thou art Peter, and upon this rock I will build my Church." (In Psalm 40.) In another place he says, that Peter is called rock, because, as an immoveable stone, he connects and sustains the entire fabric of Christianity. (Serm. 47.) Among the apostles Peter only," says St. Augustine, "deserved to hear: Amen, I say to thee that thou art Peter, and upon this rock I will build my Church: clearly, indeed, the worthy foundation-stone for establishing the people in the house of God, the supporting column, the key of heaven." (Serm. 29, de Sanctis.) In another passage he writes, that Peter having confessed Christ's divinity, was subsequently called Peter (or rock) upon which the Church should be built. (In Psalm 69.)

2. What Christ had promised to Peter before his death he conferred upon him after his resurrection; when, having heard his answer of humbleness and tender love in reply to his remarkable triple question "Lovest thou me more than these?" he said to him: "Feed my lambs, feed my sheep." (John xxi.) By the expression "Feed my lambs, feed my sheep," Christ signifies all believing in him, or the whole Church. 1st, By these words he signifies those believing in him for a very common metaphor, used in scripture-language to signify the people of God, is the term flock or sheep. "Behold," says the Lord, through the prophet Ezechiel, "I myself will seek my sheep, and will visit them.....And I will bring them out from the people, and will gather them out of the countries, and will bring them to their own land: and I will feed them in the mountains of