his doctrine, "Holiness rather than peace,"
and "Growth the only evidence of life."

Calvinists make a sharp separation between the elect and the world;
there is much in this that is cognate or parallel to the Catholic
doctrine; but they go on to say, as I understand them, very differently
from Catholicism,--that the converted and the unconverted can be
discriminated by man, that the justified are conscious of their state of
justification, and that the regenerate cannot fall away. Catholics on
the other hand shade and soften the awful antagonism between good and
evil, which is one of their dogmas, by holding that there are different
degrees of justification, that there is a great difference in point of
gravity between sin and sin, that there is the possibility and the
danger of falling away, and that there is no certain knowledge given to
any one that he is simply in a state of grace, and much less that he is
to persevere to the end:--of the Calvinistic tenets the only one which
took root in my mind was the fact of heaven and hell, divine favour and
divine wrath, of the justified and the unjustified. The notion that the
regenerate and the justified were one and the same, and that the
regenerate, as such, had the gift of perseverance, remained with me not
many years, as I have said already.

This main Catholic doctrine of the warfare between the city of God and
the powers of darkness was also deeply impressed upon my mind by a work
of a character very opposite to Calvinism, Law's "Serious Call."

From this time I have held with a full inward assent and belief the
doctrine of eternal punishment, as delivered by our Lord Himself, in as
true a sense as I hold that of eternal happiness; though I have tried in
various ways to make that truth less terrible to the imagination.

Now I come to two other works, which produced a deep impression on me in
the same Autumn of 1816, when I was fifteen years old, each contrary to
each, and planting in me the seeds of an intellectual inconsistency
which disabled me for a long course of years. I read Joseph Milner's
Church History, and was nothing short of enamoured of the long extracts
from St. Augustine, St. Ambrose, and the other Fathers which I found
there. I read them as being the religion of the primitive Christians:
but simultaneously with Milner I read Newton on the Prophecies, and in
consequence became most firmly convinced that the Pope was the
Antichrist predicted by Daniel,