kingdom or region? My sheep,' he says. Is it not clear that he designated not some, but assigned all? Where there is no distinction there is no exception. Therefore, according to thy canons, others are called to a portion of solicitude, thou to the plenitude of power. The power of others is confined within prescribed limits, thine extends to those who have received power over others. Canst thou not, if there be cause, close heaven against a bishop, depose him from his episcopacy, and deliver him over to the power of satan? Thy privilege, in the delivered keys, as with the sheep, stands unshaken." (Lib. 2 de Consideratione, c. viii.)

The supreme jurisdiction exercised by the Popes in the Church of Christ, in every century, was not derived from the concession of bishops, much less from the grants of emperors or princes; but it was a jurisdiction derived from Christ, as St. Augustine and the African bishops assembled at Milevum declared; it was a supreme judicial and governing authority which descended to the Bishops of Rome in succession from St. Peter, who lives and exercises judgment in his successors, according to the sentiments expressed at the council of Ephesus.

135

EIGHTH DIALOGUE.

PROTESTANT.-I perceive, very clearly, that the Papal supremacy, far from being contrary to the sacred scriptures and to the doctrine of the ancient Church, as Protestants affirm, is demonstrated and supported by them. Now, I wish to know exactly, who are the real pastors of the Church of Christ, namely, such pastors as constitute that external and infallible authority which Christ appointed in his Church for preserving and teaching his doctrine to mankind until the end of the world.

CATHOLIC.-Having seen who is the Head of the Church of Christ, it will be no arduous task to discover who are the real pastors of his Church, to whom he promised his assistance and the light of his Holy Spirit even to the consummation of ages. The Roman Pontiff being the head of Christ's Church, is, of course, the head of all the pastors and faithful belonging to her; consequently, the true pastors of the Church of Christ are they who adhere to the Pope, and hold communion with him as with the successor of St. Peter and the head of the Church of Christ. It is they who constitute that external and infallible authority, which will continue in the Church of Christ until the end of the world.

The supreme authority, which is fixed in the See of Peter, is the central power, which, by its splendour and influence, imparts light and motion to the other subordinate ecclesiastical authorities, and connects all the parts of the Church in close union together, as one regular and harmonious edifice. Every eeclesiastical power that breaks asunder its connexion with this centre of unity,

ceases to belong to the heavenly building; it becomes a wandering star (Jude i. 13) moving in devious tracts, and growing more and more obscure and languid as it recedes further from the central source of its light and action.

"The idea of the Papal supremacy," writes the Right Rev. Dr. Wiseman, "involves two distinct, but closely allied prerogatives: the first is, that the Holy See is the centre of unity; the second, that it is the foundation of authority. By the first is signified, that all the faithful must be in communion with it through their respective pastors, who form an unbroken chain of connexion from the lowliest member of the flock to him, who has been constituted its universal shepherd. To violate this union and communion constitutes the grievous crime of schism, and destroys an essential constitutive principle of Christ's Religion. We like

wise hold the Pope to be the source of authority; as all the subordinate rulers in the Church are subject to him, and receive, directly or indirectly, their jurisdiction from and by him. Thus, the executive power is vested in his hands for all spiritual purposes within her; to him is given the charge of confirming his brethren in the faith; his office is to watch over the correction of abuses and the maintenance of discipline throughout the Church; in case of error springing up in any part, he must make the necessary investigations to discover it, and condemn it; and either bring the refractory to submission, or separate them, as withered branches, from the vine. In case of great and influential disorder in faith or practices, he convenes a general council of the pastors of the Church; presides over it in person, or by his legates; and sanctions, by his approbation, its canons or decrees." (Lecture 8, on the Supremacy of the Pope.)

Hence, it is clear what is to be understood by the Roman Catholic Church. By such Church is signified, not only that portion of bishops and faithful living within the Roman territory subject to the Roman Pontiff, but the whole body of christians, whether pastors or laity, who, spread through all the world, adhere to the Pope as the successor of St. Peter, and, consequently, as Vicar of Christ and visible head of his Church. The bishops adhering to the Roman Pontiff constitute, with him, the true legitimate pastors of the Church of Christ.

PROTESTANT.-In whom, then, does the infallibility properly reside?

CATHOLIC. In the body of the pastors joined with their head.

PROTESTANT.-How so?

CATHOLIC.-In either of these two ways:

1st, When the pastors of the Church are summoned together by the Chief Pastor in a general council to decide any point of religion, whether regarding faith or morality, they are then infallible in their decisions, and their decrees are then held to be dictated by the Holy Ghost, as in the case of the apostles in their council at Jerusalem, who begin their decrees with these words: "It hath seemed good to the Holy Ghost and to us." (Acts xv. 28.)

2dly, When the head of the Church, without calling together the other pastors, publishes any decree concerning faith or morality, and this decree is accepted and received by the body of the pastors, either expressly or tacitly, it then becomes a de

eree of the whole Church, and of the same infallible authority as if it had been made in a general council.

As to these two points there is no question amongst Catholics, but all agree in admitting and believing them as articles of faith.

PROTESTANT.-When the head of the Church publishes any decree concerning faith or morality, to which he requires submission from all the faithful, is he himself infallible in what he teaches?

CATHOLIC. It is a disputed point, which has never yet been expressly decided by the Church.

PROTESTANT.-On what basis do those divines found their opinion, who believe that the Pope himself, when he speaks to all the faithful as head of the Church, is infallible in matters of faith and morality?

CATHOLIC.-On several very cogent arguments, founded on scripture, tradition, and reason. The arguments founded on scripture are the following:

:

1. Jesus Christ (Matth. xvi.) declares that the spiritual edifice of his Church is to be indefectible and immoveable until the consummation of ages. St. Peter, therefore, and his successors in the ministry, who are the foundation of the Church of Christ, are to be infallible in teaching the faithful the real doctrine of truth; for how could the Church be firm and immoveable until the end of the world, if her foundation could ever fail ?

Though not said expressly, yet it is true," says Origen, commenting on this place, "that the gates