The French theologians justly hold the first rank amongst all those of the Christian world. I was now to become acquainted with him who may take his place among the Fathers of the church,--the great Bossuet. The church now re-entered on that claim to infallibility which it had lost with me by the supposed mistake touching the Eucharist. The book of "Les Variations des Églises Protestantes" showed that the protestants, by their own admission, had no claim to this privilege, since they were continually changing and contradicting themselves; asserting, however, the inspiration of the Holy Spirit in the enunciation of dogmas and formulas, which subsequent inspirations correct and amend. "La réforme n'a jamais raison la première fois." How sharp, how cutting, how penetrating, how conclusive is this sarcasm! That book or section of the "Variations" which treats of "the church," ought to be published as a separate tract. I recommend a translation of it to the pious and zealous catholic clergy of England; it would be a _good work_: no men know better than they in what sense I use the words. "Quærimus ecclesiam ubi sit," says St. Augustin; and from the words "The gospel shall be preached in all nations, beginning at Jerusalem," he infers, that the church is that body which began to teach at Jerusalem. Of the four marks of the church, set down in the Nicene creed, "one, holy, catholic, apostolic,"--the first mark is exclusive and indisputable. Any church may say of itself that it is holy, and every good Christian will wish that it may be so. The church of England calls itself apostolic, because, as it affirms, its doctrine is apostolical; it also calls itself catholic, or a portion of the catholic church: but then it is apostolical in one sense, and catholic in another; apostolical by doctrine, and catholic by unity: then has the catholic church failed, since its doctrine was lost for so many ages: then may there be union without communion. It is curious to observe with what facility the English church can distinguish between itself and the catholic in a question of persecution or civil exclusion, and how readily its portion of catholicity, when pressed by the argument of unity, is re-asserted and resumed. A protestant Anglican friend said to me, one day, "We are all catholics; you are a Roman catholic, and I am--." He hesitated. "What?" said I; "an English catholic?" No Christian community, separated from the church, can claim to be the church; the date of its separation precludes the claim. "Prior venio," says Tertullian. Neither can it be a portion of the church; community in things sacred being essential to unity. A mark is also given by Christ himself, by which his one church may be known: "Thou art Peter, and on this rock I will build my church." All antiquity has recognised the pope of Rome as successor of Peter.