fectible, ever proceeding from the imperfect towards the perfect, and seeking by unremitting action to perfect, fill out, or complete his own being. They seem not to be aware that if the perfect does not already really exist, or is wanting, there is and can be no progress; for progress is motion towards the perfect, and, if the perfect does not exist there can be no motion towards it, and in the nature of the case the motion can be only towards nothing, and therefore, as St. Thomas has well demonstrated in proving the impossibility of progress without end, no motion at all. Nor do they seem any more to be aware that the imperfect, the incomplete, is not and cannot be self-active, or capable of acting in and from itself alone, and therefore has not the power in itself alone to develop and complete itself, or perfect its own being. Creatures may be and are progressive, because they live, and move, and have their being in their Creator, and are aided and sustained by him whose being is eternally complete, who is in himself infinitely perfect. They forget also the important fact that where there is nothing universal, there can be nothing particular, that where there is nothing invariable there can be nothing variable, that where there is nothing permanent there can be nothing transitory, and that where there is no real being. there can be no phenomena, any more than there can be creation without a creator, action without an actor, appearance without any thing that appears, or a sign that signifies nothing.

Now the age, regarded in its dominant tendency, neglects or denies this universal, invariable, persistent, real, or spiritual order, and its highest and most catholic principles are mere classifications or generalizations of visible phenomena, and therefore abstractions, without reality, without life or efficiency. It understands not that throughout the universe the visible is symbolical of the invisible, and that to the prepared mind there is an invisible but living reality signified by the observable phenomena of nature, as in the Christian economy an invisible grace is signified by the visible sacramental sign. All nature is in some sense sacramental, but the age takes it only as an empty sign signifying nothing. Hence the embarrassment of the Christian theologian in addressing it; the symbols he uses and must use have for it no meaning. He deals and must deal with an order of thought of which it has little or no conception. He is as one speaking to a man who has no hearing, or ex

hibiting colors to a man who has no sight. He speaks of the transcendental to those who recognize nothing above the sensible-of the spiritual to men who are of the earth earthy, and have lost the faculty of rising above the material, and piercing beyond the visible. The age has fallen, even intellectually, far below the Christian order of thought, and is apparently unable to rise even in conception to the great catholic principles in accordance with which the universe is created, sustained, and governed.

Nobody in his senses denies that man is progressive, or that modern society has made marvellous progress in the material order, in the application of science to the productive arts. I am no laudator temporis acti; I understand and appreciate the advantages of the present, and do not doubt that steam navigation, railroads, and lightning telegraphs, which bid defiance to the winds and waves, and as it were annihilate space and time, will one day be made to subserve higher than mere material interests; but I cannot shut my eyes to the fact that in many and very important respects, the modern world has deteriorated instead of improving, and been more successful in losing than in gaining. The modern nations commonly regarded, at least by themselves, as the more advanced nations, have fallen in moral and religious thought below the ancient Greeks and Romans. They may have more sound dogmas, but they have less conception of principles, of the invisible or spiritual order, excepting always the followers of Leucippus, Democritus, and Epicurus, whose absurd materialism is revived with hardly any disguise by the most approved thinkers of our own age. The gentiles generally held catholic principles, but misapprehended and misapplied them, and thus fell into gross idolatry and degrading and besotting superstition; but the moderns while retaining many Catholic dogmas have lost the meaning of the word, principle. The Catholic can detect, no doubt, phases of truth in all the doctrines of those outside of the church, but the Christianity they profess has no universal, immutable, and imperishable principle, and degenerates in practice into a blind and fierce fanaticism, a watery sentimentality, a baseless humanitarianism, or a collection of unrelated and unmeaning dogmas, which are retained only because they are never examined, and which can impart no light to the understanding, infuse no life into the heart, and impose no restraint on the appetites and passions.

Having fallen below the conception of a real order above the visible and phenomenal, and sunk to complete Sadducism, which believes in neither angel nor spirit, the age makes war on the church because she asserts such order, and remains fast anchored in it; because she is immovable and invariable, or as her enemies say, stationary, unprogressive, and therefore hostile to progress. She has, it is said, the insolence to attempt to teach and govern men and nations, instead of gracefully submitting to their views and wishes, and bestowing her blessing on their exertions for the liberty and progress of society. The age denies her to be the church of God, because she fails to prove herself to be the church of man, holding simply from a human authority. It denies her divine origin, constitution, and authority, because she is stable, cannot be carried away by every wind of doctrine, does not yield to every popular impulse, and from time to time resists individuals, civil rulers, the people even, and opposes their favorite theories, plans, and measures, whenever she finds them at war with her mission and her law. It applauds her, indeed, to the echo, when she appears to be on the side of what happens to be popular, but condemns her without mercy when she opposes popular error, popular folly, popular injustice, and asserts the unpopular truth, defends the unpopular cause, or uses her power and influence in behalf of neglected justice, and pleads with her divine eloquence for the poor, the wronged, the down-trodden. Yet this is precisely what she should do, if the church of God, and what it would be contrary to her nature and office on that supposition not to do.

The age concedes nothing to the unseen and eternal. In its view religion itself is human, and ought to be subject to man, and determinable by society, dictated by the people, who in the modern mind usurp the place of God. It should not govern, but be governed, and governed from below, not from above; or rather, in its subversion of old ideas, it holds that being governed from below is being governed from above. It forgets that religion, objectively considered, is, if any thing, the revelation and assertion of the divine order, or the universal and eternal law of God, the introduction and maintenance in the practical affairs of men and nations of the divine element, without which there would and could be nothing in human society invariable, permanent, or stable-persistent, independent, supreme, or authoritative. The church is simply the divine constitution and

organ of religion in society, and must, like religion itself, be universal, invariable, independent, supreme, and author. itative for all men and nations. Man does not originate the church. She does not depend on man, or hold from him either individually or collectively; for she is instituted to govern him, to administer for him the universal and eternal law, and to direct and assist him in conducting himself in the way of his duty, to his supreme good, which she could' not do if she held from and depended on him.

The point here insisted on, and which is so far removed from the thought of this age, is, that this order transcending the phenomenal and the whole material or sensible universe, and which in the strictly philosophical language of Scripture is called "the Law of the Lord," is eminently real, not imaginary, not factitious, not an abstraction, not a classification or generalization of particulars, nor something that depends for its reality on human belief or disbelief. Religion which asserts this divine order, this transcendental order, is objectively "the law of the Lord," which, proceeding from the eternal reason and will of God, is the principle and reason of things. The church, as the divinely constituted organ of that law, is not an arbitrary institution, is not an accident, is not an afterthought, is not a superinduction upon the original plan of the Creator, but enters integrally into that plan, and is therefore founded in the principle, the reason, and the constitution of things, and is that in reference to which all things are created, sustained, and governed, and hence our Lord is called "the Lamb slain from the foundation of the world."

But this our age does not conceive. For it the divine, the invariable, the universal, and the eternal are simply abstractions or generalizations, not real being. Its only conception of immensity, is space unlimited-of eternity, is time without end-of the infinite, the undefined, and of the universal, totality or sum total. Catholic, in its understanding, means accepting or ranking together as equally respectable the doctrines, opinions, views, and sentiments of all sects and denominations, Christian, Jewish, Mahometan, and pagan. He, in the sense of modern philosophers, has a catholic disposition who respects all convictions, and has no decided conviction of his own. Catholicity is held to be something made up by the addition of particulars. The age does not understand that there is no catholicity without unity, and therefore that catholicity is not predicable of the

material order, since nothing material or visible is or can be strictly one and universal. The church is catholic, not because as a visible body she is universal and includes all men and nations in her communion; she was as strictly catholic when her visible communion was restricted to the Blessed Virgin and the apostles as she is now, or would be if all the members of the race were recipients of her sacraments. She is catholic because she is the organ of the whole spiritual order, truth, or reality, and that order in its own intrinsic nature is one and universal. All truth is catholic, because all truth is one and invariable; all the dogmas of the church are catholic, because universal principles, always and everywhere true. The law of the Lord is catholic, because universally, always and everywhere law, equally law for all men and nations in every age of the world, on earth and in heaven, in time and eternity. The church is catholic, because she holds under this law, and because God promulgates and administers it through her, because he lives and reigns in her, and hence she is called his kingdom, the kingdom of God on earth, a kingdom fulfilled and completed in heaven. It is this order of ideas that the age loses sight of, and is so generally disposed to deny. Yet without it there were no visible order, and nothing would or could exist.

The principle, reason, nature, or constitution of things is in this order, and men must conform to it or live no true, no real life. They who recede from it advance towards nothing, and, as far as possible, become nothing. The church is independent, superior to all human control, and persistent, unaltered, and unalterable through all the vicissitudes of time and place because the order in which she is founded is independent and persistent. She cannot be moved or harmed, because she rests on the principle, truth, and constitution of things, and is founded neither on the individual man, the state, nor the people, but on God himself, the Rock of Ages, against which any thing created must rage and beat in vain. "On this rock will I build my church, and the gates of hell shall shall not prevail against it." The church is therefore, by her own divine constitution, by the very principle and law of her existence, indefectible. No weapon forged against her shall prosper. The wicked may conspire for her destruction, but in vain, because they conspire to destroy reality, and all reality is always invincible and indestructible. They cannot efface