It is plain, that a theory such as this,—whether the marks of a divine presence and life in the Anglican Church were sufficient to prove that she was actually within the covenant, or only sufficient to prove that she was at least enjoying extraordinary and uncovenanted mercies,—not only lowered her level in a religious point of view, but weakened her controversial basis. Its very novelty made it suspicious; and there was no guarantee that the process of subsidence might not continue, and that it might not end in a submersion. Indeed, to many minds, to say that England was wrong was even to say that Rome was right; and no ethical or casuistic reasoning whatever could overcome in their case the argument from prescription and authority. To this objection, as made to my new teaching, I could only answer that I did not make my circumstances. I fully acknowledged the force and effectiveness of the genuine Anglican theory, and that it was all but proof against the disputants of Rome; but still like Achilles, it had a vulnerable point, and that St. Leo had found it out for me, and that I could not help it;—that, were it not for matter of fact, the theory would be great indeed; it would be irresistible, if it were only true. When I became a Catholic, the Editor of the Christian Observer, Mr. Wilkes,  who had in former days accused me, to my indignation, of tending towards Rome, wrote to me to ask, which of the two was now right, he or I? I answered him in a letter, part of which I here insert, as it will serve as a sort of leave-taking of the great theory, which is so specious to look upon, so difficult to prove, and so hopeless to work.

"Nov. 8, 1845. I do not think, at all more than I did,  that the Anglican principles which I advocated at the date you mention, lead men to the Church of Rome. If I must specify what I mean by 'Anglican principles,' I should say, e.g. taking Antiquity, not the existing Church, as the oracle of truth; and holding that the Apostolical Succession is a sufficient guarantee of Sacramental Grace, without union with the Christian Church throughout the world. I think these still the firmest, strongest ground against Rome—that is, if they can be held" [as truths or facts]. "They have been held by many, and are far more difficult to refute in the Roman controversy, than those of any other religious body.

"For myself, I found I could not hold them. I left them. From the time I began to suspect their unsoundness, I ceased to put them forward. When I was fairly sure of their unsoundness, I gave up my Living. When I was fully confident that the Church of Rome was the only true Church, I joined her.

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