th relating the circumstances of it.

From the time that I had entered upon the duties of public tutor at
my College, when my doctrinal views were very different from what
they were in 1841, I had meditated a comment upon the Articles. Then,
when the Movement was in its swing, friends had said to me, "What
will you make of the Articles?" but I did not share the apprehension
which their question implied. Whether, as time went on, I should have
been forced, by the necessities of the original theory of the
Movement, to put on paper the speculations which I had about them, I
am not able to conjecture. The actual cause of my doing so, in the
beginning of 1841, was the restlessness, actual and prospective, of
those who neither liked the _Via Media_, nor my strong judgment
against Rome. I had been enjoined, I think by my Bishop, to keep
these men straight, and wished so to do: but their tangible
difficulty was subscription to the Articles; and thus the question of
the articles came before me. It was thrown in our teeth; "How can you
manage to sign the Articles? they are directly against Rome."
"Against Rome?" I made answer, "What do you mean by 'Rome'?" and then
proceeded to make distinctions, of which I shall now give an account.

By "Roman doctrine" might be meant one of three things: 1, the
_Catholic teaching_ of the early centuries; or 2, the _formal dogmas
of Rome_ as contained in the later Councils, especially the Council
of Trent, and as condensed in the Creed of Pope Pius IV.; 3, the
_actual popular beliefs and usages_ sanctioned by Rome in the
countries in communion with it, over and above the dogmas; and these
I called "dominant errors." Now Protestants commonly thought that in
all three senses, "Roman doctrine" was condemned in the Articles: I
thought that the _Catholic teaching_ was not condemned; that the
_dominant errors_ were; and as to the _formal dogmas_, that some
were, some were not, and that the line had to be drawn between them.
Thus, 1, the use of prayers for the dead was a Catholic doctrine--not
condemned; 2, the prison of purgatory was a Roman dogma--which was
condemned; but the infallibility of ecumenical councils was a Roman
dogma--not condemned; and 3, the fire of Purgatory was an authorised
and popular error, not a dogma--which was condemned.

Further, I considered that the difficulties, felt by the persons whom
I have mentioned, mainly lay in their mistaking, 1, Catholic
teaching, which was no