apostle is to the tribunal of the Hebrews' reason as the court of ultimate decision, inasmuch as he declares that for them to fail thus to follow the good example of the illustrious and holy dead who had walked before them in the heavenly way, would be 'unprofitable' for them; leaving the necessary inference that men are bound to do what is for their highest profit, and therefore bound to decide, in all solemnity, what will be for that profit, and, so deciding, by inevitable necessity, to assume in the last analysis the function of positive masterhood over themselves and their destiny." The alternative here presented is not pope or people, but pope or no external authority for faith. But why, supposing the internal or subjective authority to be all that is here alleged, is the pope an impossibility or an insult? Why may there not be two witnesses, the one internal, the other external? Is the revelation of God less credible because confirmed by two witnesses, each worthy of credit? {214} The external and the internal do not necessarily exclude, and, if both are infallible, cannot exclude each other, or stand opposed one to the other. I do not deny or diminish the need or worth of reason by asserting the infallibility of the church, nor the importance and necessity of the infallible church by asserting the full power and freedom of reason. The Catholic asserts both, and has all the internal light and authority of reason that our Puritan doctor can pretend to, and has the infallible church in addition. We may say the same when is added to "the purest and loftiest exercise of reason" the enlightenment of God's Spirit through his Word. This word, on the hypothesis, must be spoken inside of the soul, or else it is an authority outside of the soul, which the writer cannot admit. His rule of faith is reason and the interior illumination of the Holy Ghost. The Catholic rule by no means excludes this; it includes it, and adds to it the external word and the infallible authority of the church. Catholics assert the interior illumination and inspiration of the Holy Spirit as fully and as strenuously as the Puritan does or can. The authority inside the soul, be it more or be it less, does not exclude the external authority of the church, nor does the external authority of the church exclude the internal authority of reason and the Spirit. Catholicity asserts both, and interprets each by the authority of the other. Catholics have all the reason and all the interior "enlightenment of God's Spirit" that Protestants have, and lay as much stress on each, to say the least, as Protestants do or can.