Catholics, in fact, are the only people in the world who do, can, or dare reason in matters of religion. Indeed, they are the only people who have a reasonable faith, and who believe only what they have adequate reasons for believing. They are also the only people who recognize no human authority, not even one's own, in matters of Christian faith and conscience. Sectarians and rationalists claim to be free, and to reason freely, because, as they pretend, they are bound by no human authority, and recognize no authority in faith but their own reason. Yet why should my reason be for me or any one else better authority for believing than yours? My authority is as human as yours, and if yours is not a sufficient reason for my faith, how can my own suffice, which is no better, perhaps not so good? As a fact, no man is less free than he who has for his faith no authority but his own reason; for he is, if he thinks at all, necessarily always in doubt as to what he ought or ought not to believe; and no man who is in doubt, who is unable to determine what he is or is not required to believe in order to believe the truth, is or can be mentally free. From this doubt only the Catholic is free; for he only has the authority of God, who can neither deceive nor be deceived, for his faith.
It is a great mistake to suppose that the Catholic believes what the church believes and teaches on any human authority. To assume it begs the whole question. The act of faith the Catholic makes is, "O my God! I believe all the sacred truths the Holy Catholic Church believes and teaches, _because_ thou hast revealed them, who canst neither deceive nor be deceived." The church can declare to be of faith only what God has revealed, and her authority in faith is the authority not of the law-maker, but of the witness and interpreter of the law. In faith we believe the word of God, we believe God on his word; in the last analysis, that God is true, _Deus est verax_. Better authority than the word of God there is not and cannot be, and nothing is or can be more reasonable than to believe that God is true, or to believe God on his word, without a voucher.
That the church is a competent and credible witness in the case, or an adequate authority for believing that God has revealed what she believes and teaches as his word, can be as conclusively proved as the competency and credibility of a witness in any case in court whatever. She was an eye and ear-witness of the life, works, death, and resurrection of our Lord, who is at once perfect God and perfect man; she received the divine word directly from him, and is the contemporary and living witness of what he taught and commanded. The church has never for a moment ceased to exist, but has continued from Christ to us as one identical living body that suffers no decay and knows no succession of years; with her nothing has been forgotten, for nothing has fallen into the past. The whole revelation of God is continually present to her mind and heart. She is, then, a competent witness; for she knows all the facts to which she is required to testify. She is a credible witness; for God himself has appointed, commissioned, authorized her to bear witness for him to all nations and ages, even unto the consummation of the world, and has promised to be with her, and to send to her assistance the Paraclete, the Spirit of Truth, who should recall to her mind whatsoever he had taught her, and lead her into all truth. The divine commission or authorization to teach carries with it the pledge of infallibility in teaching; for God cannot be the accomplice of a false teacher, or one who is even liable to err. What surrender is there of one's reason, judgment, free-will, manhood, in believing the testimony of a competent and credible witness?