clear reason for change is assigned, yet they may fairly demand of their teachers and guides what they have to say in answer to these statements, which do seem to justify a change, not indeed at once, but in the event of their not being refuted.
Thus then we stand as regards Romanism. Strictly speaking, and in the eyes of soberly religious men, it ought not to be embraced, even could it be made appear in some points superior to (what is now practically) the Anglican system; St. Paul even advising a slave to remain a slave, though he had the option of liberty. If all men were rational, little indeed would be necessary in the way of argument, only so much as would be enough to set right the misconceptions which might arise on the subject in dispute. But the state of things being otherwise, we must consult for men as they are; and in order to meet their necessities, we are obliged to take a more energetic and striking line in the controversy than can in strict logic be required of us, to defend ourselves by an offensive warfare, and to expose our opponents' argument with a view of recommending our own.
This being the state of the case, the arguments to be urged against Romanism ought to be taken from such parts of the general controversy as bear most upon practice, and at the same time kept clear of what is more especially sacred, and painful to dispute about. Its adherents' assault on us will turn (it is to be presumed) on strictly practical considerations. They will admit that the English Church approaches in many points very near to themselves, and for that very reason was wrong in separating from them:—that it is in danger far more as being schismatical than as heretical:—that our Lord commanded and predicted that His Church should be one; therefore, that the Roman and the Anglican communions cannot both be His Church, but that one must be external to it:—that the question to be considered by us is, what our chance is of being the true Church; and, in consequence, of possessing the sacraments:—that we confess Rome to be a branch of Christ's Church, and admit her orders, but that Rome does not acknowledge us; hence that it is safer for us to unite to Rome:—that we are, in matter of fact, cut off from the great body of the Church Catholic, and stand by our-
