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    earth , and to love each other as brethren ; but that spirit unhappily is not peculiar to Rome . "—Pp . 13 , 14 . The writer then makes an acknowledgment which , probably , would startle

    his friend , the " Country Clergyman . " € ( I recollect , that though Rome has raised up a superstructure of ' hay and stubble / she has built it upon the true foundation ; and that though she may be accused of 'worshiping angels / she still ' holds the head / and corrupt as she is , I consider her with our most approved divines to be a true church . "P . 14 .

    The foundation * is the Messiahship of Jesus : to " hold the head , " is to own him as Lord and Christ . On this simple basis other churches than the church of Rome have also erected structures that will not endure the fire of a rigid scrutiny . In the following remarks a discrimination is exercised , of which we cordially approve : € < I am aware that many call her [ tfie church of Rome ] idolatrous , and they

    refer to the declaration to that effect required from members of Parliament ; but though I grant that my adoration of the consecrated wafer would be idolatrous , I regard it as no more than reasonable and proper respect f in those Who believe that it hath been transubstantiated into the glorified body of the Redeemer . The hasty reader , when he finds them called idolaters , is led to degrade them to the level of the heathen ^ and to apply to them texts that were written of persons who worshiped idols instead of the true God . "P . 14 .

    Whether the next observation of the " Resident Member" be as just and candid as what we have been transcribing , let our readers determine : " — many who would refuse admission into civil offices to idolaters properly so called , might grant them to those who , after all that can be laid to their charge , believe in the same Creator , Redeemer , and Sanctifier , as themselves ; yet such is the force of a name , that chiefly upon this account they would exclude them , while they have never been shocked at the admission of those who think they need neither redemption nor sanctification , who deny the divinity of our Lord , and c count the blood of the covenant an unholy thing /"—i > p . 14 , 15 .

    , We agree indeed with this writer that names have great force . They ought , therefore , to be employed with all possible correctness and precision : arid distinctness of ideas , inasmuch as it would produce distinctness of language , might be of essential service to the interests of truth and charity . The remark applies to terms and words generally , as well as to names . What , for example , does the " Resident Member" mean by the phrase , the divinity of our Lord ? The expression is ambiguous . It may signify , " the

    divinity or the mission of Jesus Christ : " or it may import , " the popular tenet of the deity of his person . " Yet these are not identical articles of belief . The difference between them is palpable and important ; amounting to the difference between a fact and an opinion , between a faith resting on historical testimony , and a faith derived from sound , or , it may be , unsound , interpretation * As this author speaks of those " who think they need neither redemption nor ganctification , and count the blood of the covenant an unholy thing , " we

    • 1 Cor . iii . 10 . t This is said consistently euough with the writer ' s views , though not with tbo&e of all his readers .

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    468 Church-of-England Men and Catholic Claims .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1829, page 468, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2574/page/20/