Thirdly, we have in the epistles of S. Paul a mention of the bishop’s office and the duties belonging to it. The mention is incidental, and the words not so determinate as in the former instances given. Those who are outside the Body, in their attack upon the necessity of episcopacy, thought that they could cut through these words so as to make it doubtful whether the office of bishop, as distinguished from that of priest, was of original institution. But then history disclosed the fact that when the last apostle was taken from the earth not a church existed which was not under episcopal jurisdiction, and through the whole world, by the institution of bishops, was fulfilled the prediction,—Instead of thy fathers thou shalt have children, whom thou mayest make princes in all lands. Thus, while the written record was interpreted, the unwritten teaching of the Church found a plain and unanswerable proof in her invariable practice. All through her long history she is seen to be governed by bishops; and the words of S. Paul, flanked by the institution and the practice, are more than sufficient to maintain the truth. Once more let us take the primacy of S. Peter’s see in the Church. This, as is well known, rests in the written word mainly on three great passages of S. Matthew, S. Luke, and S. John. These, indeed, are so specific and definite that they convey the dignity intended as clearly as the passages above referred to convey the forgiveness of sins or the Real Presence. But over and above these, what an overwhelming proof in the unbroken succession of those who exercised the primacy from the beginning, and are referred to from age to age by the doctors, fathers, and historians of the Church. Beside the charter of institution stands the long record of the work wrought in virtue of it, the witness of the Church to it in councils, the obedience to it in fact. As the priesthood exists in attestation of the Real Presence, so the primacy stands beside our Lord’s words, first promising and then conferring it, like the comment of eighteen hundred years, uniform and consistent. What we have here applied in the case of the forgiveness of sins, the Real Presence, episcopacy, and the primacy of the Church, might be carried out in the case of many more doctrines forming a part of the great deposit. But it may be well to cite one instance of a truth not contained in the written word at all, which through the unwritten teaching of the Church has passed into universal practice. This is not the abolition only of the Jewish Sabbath, constituted as it was by the most express divine command, for to that abolition there is a passing reference in an epistle of S. Paul, but the further substitution of the day of the resurrection, the first day of the week for the seventh, with a modified observance. This rests solely upon the deposit of the Church’s unwritten teaching, corroborated by universal practice from the apostolic times.