ccessfully preached.

I say, "except under the call of duty;" and this exception, I am
obliged to admit, is not a slight one; it is one which necessarily
places a bar to any closer relation between it and ourselves, than
that of an armed truce. For, in the first place, it stands to reason
that even a volume, such as this has been, exerts an influence
adverse to the Establishment--at least in the case of many minds; and
this I cannot avoid, though I have sincerely attempted to keep as
wide of controversy in the course of it, as ever I could. And next I
cannot deny, what must be ever a very sore point with Anglicans,
that, if any Anglican comes to me after careful thought and prayer,
and with deliberate purpose, and says, "I believe in the Holy
Catholic Church, and that your Church and yours alone is it, and I
demand admittance into it," it would be the greatest of sins in me to
reject such a man, as being a distinct contravention of our Lord's
maxim, "Freely ye have received, freely give."

I have written three volumes which may be considered controversial;
Loss and Gain in 1847; Lectures on Difficulties felt by Anglicans in
submitting to the Catholic Church in 1850; and Lectures on the
present Position of Catholics in England in 1851. And though I have
neither time nor need to go into the matter minutely, a few words
will suffice for some general account of what has been my object and
my tone in these works severally.

Of these three, the Lectures on the "Position of Catholics" have
nothing to do with the Church of England, as such; they are directed
against the Protestant or Ultra-Protestant tradition on the subject
of Catholicism since the time of Queen Elizabeth, in which parties
indeed in the Church of England have largely participated, but which
cannot be confused with Anglican teaching itself. Much less can that
tradition be confused with the doctrine of the Laudian or of the
Tractarian School. I owe nothing to Protestantism; and I spoke
against it even when I was an Anglican, as well as in these Catholic
lectures. If I spoke in them against the Church Established, it was
because, and so far as, at the time when they were delivered the
Establishment took a violent part against the Catholic Church, on the
basis of the Protestant tradition. Moreover, I had never as an
Anglican been a lover of the actual Establishment; Hurrell Froude's
Remains, in which it is called an "incubus" and "Upas Tree," will
stand in e