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absolute. It is framed in accordance with the universal nature of mankind; it is endowed with virtues of the Holy Ghost to heal all human ills; to counterwork the fall of the world in all its consequents and causes; its doctrine is a perfect harmony with the illuminated reason, being a reflection of the Eternal Truth; it is in universal sympathy with the whole being of mankind in all acts and sufferings of soul and body, being the channel and expression of the perfect sympathy of Him, "who for us men and for our salvation . . . was made Man," and "learned obedience by the things that He suffered."
This then is the system we are ordained to body forth to the sight and consciousness of our fellow-countrymen. And how shall we do this? Not, most assuredly, by opposition among ourselves, nor by books, nor by the whole apparatus of paper warfare, nor by critical and polemical discourses addressed to man born and bred in licence and division, stung by the guilt of sin, or craving for the food of eternal life. Learning and study and sacred literature there must be, and they have their due dignity and sphere; but there is something wrong when the Church must talk about her own claims, and authority, and powers, i. e., about herself. This is rather for catechists than for preachers. It should be pre-supposed as an axiom, and wrought upon as a first principle even without enunciation. To discuss it is a sort of egotism, a self-consciousness,
