d condemned those excesses, and called them "Protestantism"
or "Ultra-Protestantism:" I wished to find a parallel disclaimer, on the
part of Roman controversialists, of that popular system of beliefs and
usages in their own Church, which I called "Popery." When that hope was
a dream, I saw that the controversy lay between the book-theology of
Anglicanism on the one side, and the living system of what I called
Roman corruption on the other. I could not get further than this; with
this result I was forced to content myself.

These then were the _parties_ in the controversy:--the Anglican _Via
Media_ and the popular religion of Rome. And next, as to the _issue_, to
which the controversy between them was to be brought, it was this:--the
Anglican disputant took his stand upon Antiquity or Apostolicity, the
Roman upon Catholicity. The Anglican said to the Roman: "There is but
One Faith, the Ancient, and you have not kept to it;" the Roman
retorted: "There is but One Church, the Catholic, and you are out of
it." The Anglican urged "Your special beliefs, practices, modes of
action, are nowhere in Antiquity;" the Roman objected: "You do not
communicate with any one Church besides your own and its offshoots, and
you have discarded principles, doctrines, sacraments, and usages, which
are and ever have been received in the East and the West." The true
Church, as defined in the Creeds, was both Catholic and Apostolic; now,
as I viewed the controversy in which I was engaged, England and Rome had
divided these notes or prerogatives between them: the cause lay thus,
Apostolicity _versus_ Catholicity.

However, in thus stating the matter, of course I do not wish it supposed
that I allowed the note of Catholicity really to belong to Rome, to the
disparagement of the Anglican Church; but I considered that the special
point or plea of Rome in the controversy was Catholicity, as the
Anglican plea was Antiquity. Of course I contended that the Roman idea
of Catholicity was not ancient and apostolic. It was in my judgment at
the utmost only natural, becoming, expedient, that the whole of
Christendom should be united in one visible body; while such a unity
might, on the other hand, be nothing more than a mere heartless and
political combination. For myself, I held with the Anglican divines,
that, in the Primitive Church, there was a very real mutual independence
between its separate parts, though, from a dictate of charity, there was
in fact a