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 from Jews, so the name of Orthodox Church is applied to distinguish right-believing Christians from heretics, the name of the Catholic Church, men holding the faith in unity from schismatics, the name of the invisible Church to distinguish the elect from all the rest".

I would ask you if this careful and broad-minded statement does not correspond alike with Scripture, with the laws of human nature and with the facts of human life, which are, after all, integral parts of God's perpetual and abiding revelation of Himself. The aim of the Baptists may be high, but it does not quite agree with the teaching of the parable of the wheat and the tares, or of the net that gathered a multitude of fish both good and bad. The aim of the Baptists may be high, but it fails to recognise the depths of human nature, to take account of the mysteries of the secret development of the human soul. The more you compare the Catholic faith with partial systems, however admirable, the more, I feel sure, will you be convinced that the Catholic faith embodies the religion of common-sense. In my former lecture I put before you the grand enthusiasm inspired by the mighty fabric of the historic Church as contrasted with the isolated system of Congregationalism destitute of any general ideal. To-night I put before you the large-hearted charity of the Catholic Church in contrast to the noble but misguided enthusiasm which would gain strength and significance by exclusiveness. I have purposely abstained in the case of either of these bodies from considering their present position, their immediate success or failure,