I say then, that, even though the case could be so that the whole system of Catholicism was recognized and professed, without the direct presence of the Church, still this would not at once make such a University a Catholic Institution, nor be sufficient to secure the due weight of religious considerations in its philosophical studies. For it may easily happen that a particular bias or drift may characterize an Institution, which no rules can reach, nor officers remedy, nor professions or promises counteract. We have an instance of such a case in the Spanish Inquisition;—here was a purely Catholic establishment, devoted to the maintenance, or rather the ascendancy of Catholicism, keenly zealous for theological truth, the stern foe of every anti-Catholic idea, and administered by Catholic theologians; yet it in no proper sense belonged to the Church. It was simply and entirely a State institution, it was an expression of that very Church-and-King spirit which has prevailed in these islands; nay, it was an instrument of the State, according to the confession of the acutest Protestant historians, in its warfare against the Holy See. Considered “_materially_,” it was nothing but Catholic; but its spirit and form were earthly and secular, in spite of whatever faith and zeal and sanctity and charity were to be found in the individuals who from time to time had a share in its administration. And in like manner, it is no sufficient security for the Catholicity of a University, even that the whole of Catholic theology should be professed in it, unless the Church breathes her own pure and unearthly spirit into it, and fashions and moulds its organization, and watches over its teaching, and knits together its pupils, and superintends its action. The Spanish Inquisition came into collision with the supreme Catholic authority, and that, from the fact that its immediate end was of a secular character; and for the same reason, whereas Academical Institutions (as I have been so long engaged in showing) are in their very nature directed to social, national, temporal objects in the first instance, and since they are living and energizing bodies, if they deserve the name of University at all, and of necessity have some one formal and definite ethical character, good or bad, and do of a certainty imprint that character on the individuals who direct and who frequent them, it cannot but be that, if left to themselves, they will, in spite of their profession of Catholic Truth, work out results more or less prejudicial to its interests.